Parshas Vayeshev – Special Chanukah Issue

Do You Approve? I Hope So!

“I pity you, o king! You are afraid of flesh and blood people like yourself.” (Midrash Eichah 1:50)

Batsheva was a second grader. She had just gotten a new pair of glasses. A few girls made fun of the glasses. Batsheva never wore them again. She felt uncomfortable because she needed the approval of her peers.

Nebuchadnezzar was the fierce Babylonian King who destroyed our first Bais Hamikdash. The Talmud (Shabbos 149B) quotes Rabbi Yochanan who said, “All of the days of the life of that wicked man, laughter could not be found in the mouth of any creature”.  Apparently, Nebuchadnezzar was a midget. As powerful and fierce as he was, he needed the approval of his subjects. If anyone dared to smile, he was suspected of making fun of the king’s height and was killed.

There are many poignant stories of Jews giving up their lives, dying al kiddush Hashem, for the sanctification of Hashem’s name. One of the most poignant, took place in the Chanukah story.

During the period of the Second Temple, the Syrian Greek King Antiochus removed the vessels from the Beis Hamikdash and made it into a pagan temple. He issued decrees against the Jews, prohibiting the observance of Shabbos, Rosh Chodesh, bris mila, kashrus, and Torah learning. Many Jews clung to their religion and were killed. Chana and her 7 sons were captured. (The Maharzu quoting Yossipon in Midrash Eichah) Antiochus tried to convince the children to abandon the Torah. When they refused, he demanded from the oldest to the youngest, that they bow down to an idol. Each child remained faithful to Hashem. Each child quoted a different pasuk, declaring his belief in Hashem. Each child was horribly tortured and killed, giving up his life rather than forsake Hashem and the Torah. Even watching the terrible mutilation and torture of the older brothers did not cause the younger brothers to weaken in their faith. All the while, Chana maintained her composure, while reciting tehillim. King Antiochus was crestfallen that a woman had bested him by inspiring her sons to die al kiddush Hashem. The remaining boy was only two and a half years old. Antiochus tried to persuade him to bow to an idol, by promising him a high position in his government, as well as riches of gold and silver. The boy refused. The king asked the boy’s mother to try to convince him to bow to the idol, to save him from death. Chana took her son aside, infusing him with courage to stay faithful to Hashem. When the king called the boy and he again refused to bow, he was tortured and killed. According to the version in the Talmud, Antiochus told the young child that he would throw his signet ring on the floor. When the youngster would bend down to pick it up, he would not actually be bowing to the idol, but the onlookers would think that he was. The youngster responded, “I pity you, o king! You are afraid of flesh and blood people like yourself. Shouldn’t I fear the Holy One, Blessed is He, the G-D of the world?!” Before the youngster was taken to be tortured and killed, his mother kissed him and gave him a message to deliver to our forefather Avraham. “You [Avraham] bound one son [on an alter]. I bound 7 sons who were all killed on one day!” The heroism of Chana and her sons inspired many Jews to remain faithful to Hashem.

(Based on Talmud (Gittin 57B), Midrash Eichah (1:50), and Yossipon (chapters 18-19) as well as Chanukah, Its History, Observance, and Significance by Rabbi Hersh Goldwurm and Rabbi Meir Zlotowitz)

Rabbi Alter Henach Leibowitz zt”l points out that we see a key insight in human behavior from the words of the youngest child. Antiochus was a powerful king who could have anyone killed whenever he wanted. He had already shown to all the onlookers his absolute power when he had these children tortured and killed. The onlookers were probably terrified of Antiochus. Then why was Antiochus afraid of them? Why did he try to encourage the youngest child to follow his ruse, making it appear as if he was bowing when in reality, he was only picking up the king’s ring?

Rabbi Alter Henach Leibowitz zt”l explains, even the most powerful person still has the need for the approval of others. He cares about, and is even afraid of, what other people think of him.

We have the need for the approval and respect of others. That can present a problem if that need causes us to act in a manner contrary to the Torah. Throughout history, there have been some Jews who felt the need to gain the approval and respect of their non-Jewish neighbors. That need led them to forsake the Torah. It also had the opposite effect of what they intended. Initially, they may have gained their neighbor’s approval.  However, it eventually led to their being disrespected and targeted by anti-semitism.

If we can feel the priceless value that we each have, as a tzelem Elokim, as one made in the image of Hashem, we will not feel the need to get the approval or praise of others. We will have confidence in ourselves and will not feel the need to copy the negative actions of others. We will only fear Hashem and do what is proper in the eyes of Hashem.

Parshas Vayishlach

To Bow or Not to Bow. That is the Question!

“And he [Yaakov] passed before them [his family] and bowed to the ground seven times until he reached his brother.” (Bereishis 33:3)

My friend was thrown into the kings’ dungeon for a crime that he did not commit. As a punishment, he was going to be hung in the morning. I am a wealthy man. I own much land and have many servants. My servants always do my bidding. When they come to me, they bow down and as they leave me, they also bow down. I have never bowed to anyone in my life. Yet, I had to try to save my friend’s life. Through my business contacts, I was able to arrange an immediate audience with the king. When I entered the throne room, my eyes met the king’s eyes. I could see he realized that I was a rich and influential person. Yet, as I approached the king, I bowed to him and started crying. Each step I took, I bowed, cried, got up, and bowed again. The king was so moved by my actions that he immediately freed my friend. I felt so happy that I was able to humble myself and save my friend’s life!

Yaakov left Lavan’s house and was on the way home, to Eretz Yisroel. He heard that his brother, Esav, was coming to meet him with a large army. Yaakov prepared for the worst. He prepared for the confrontation by readying for battle, davening to Hashem, and preparing a large gift to appease Esav’s anger. When Yaakov saw Esav approach, he walked in front of his wives and children, and bowed to the ground seven times, until he came close to Esav. Rashi says that Esav was moved by Yaakov’s prostrations. Esav’s compassion was aroused by seeing Yaakov bow to him so many times. A battle was averted, and no one was killed.

Rav Levi ben Gershon zt”l, the Ralbag, as well as Rabbeinu Bahya ben Asher question Yaakov’s actions. When a tzadik humbles himself before a rasha, the tzadik diminishes some of his righteousness. If so, how could Yaakov degrade himself so much by bowing down to Esav seven times?!

The Ralbag (Bereishis 32:4 Toeles Vav) answers that Yaakov did not bow down to show subservience to Esav.  Rather, he did so “ba’avur atzmo”. Yaakov did it “for himself”, for his own sake. Yaakov bowed down in the hope that the act of bowing would save either his life or the lives of others. Therefore, it was not considered any degradation to himself. It was actually fulfilling a Torah obligation.

The Ralbag explains that one should overlook his needs and humble himself before his enemy to make peace. That is the proper action to follow according to the dictates of the Torah. If Yaakov would not have bowed, that would have been improper.

Making peace is important, even if we must swallow our pride to do so. When we do so, we are not lowering ourselves. On the contrary, we are fulfilling our obligation from the Torah to make peace.

Parshas Vayetzei

Follow The Leader!

“And Yaakov departed from Be’ersheva and went towards Charan” (Bereishis 28:10)

Every morning we say the bracha, “hameichin mitz’adei gaver “. Hashem prepares and guides the steps that we take; the places that we go. I can recount numerous times and many different situations where I saw Hashem guiding my steps. Many times, I “coincidentally” met the very person that I needed to speak to at a location that neither of us expected to be at. Or the times that Hashem “delayed” me for a half hour or so, making me late enough to just miss a car accident that had occurred a half an hour earlier, in the place that I would have been. I am sure that we can all think of our own personal instances where we have seen the “hand” of Hashem guide our actions.

A prominent rav was on a TWA flight to Eretz Yisroel with a stopover in Athens, Greece where he would be boarding a connecting flight. It was two days before Rosh Hashana and the rav was exhausted. He fell into a deep sleep. When the plane landed in Athens, he was still sleeping, and the stewardess forgot to wake him up. The plane took off a few hours later. When the rav awoke, he found out that he was going to Bangkok, Thailand and would not make it to Eretz Yisroel for Rosh Hashana. With only hours before the start of Rosh Hashana, the rav found out about a nearby shul. Most of the congregants were in Thailand on business and spoke English. The president of the shul invited the rav to stay in his home. Over the course of Yom Tov, the rav gave a sermon in the shul and spoke at length to the two college-aged sons of his host. When Yom Tov ended, one of the president’s sons decided to interrupt his studies at Oxford University in England to go to Yeshiva Ohr Somayach in Israel, a yeshiva with a program for students with little Jewish background. The plan was to go for one semester. The youngster stayed in yeshiva for 3 years, becoming a true ben Torah. He eventually influenced his brother to join him. Years later the rav reflected on what had happened. “I could not be with my family for Yom Tov. Yet, because of my unscheduled trip, a chain of events was put into motion that led me to returning two Jews to authentic Judaism”. (based on a story from the book The Maggid Speaks by Rabbi Paysach Krohn)

Esav was enraged that Yaakov received the brachos from Yitzchak. Esav had murder on his mind. He said in his heart, ”When my father dies, I will kill my brother Yaakov!” (Bereishis 27:41). Rashi says that Hashem told Rivka what was in Esav’s heart. Fearful for Yaakov’s life, she told him to run away to her brother Lavan’s house. She said that when Esav’s wrath would calm down, she would send Yaakov a message to return. Rivka felt it would be more appropriate for Yitzchak to send Yaakov away. She hinted to Yitzchak that Yaakov needed a wife, and she was concerned about the suitability of the local women. Yitzchak told Yaakov to go to Lavan’s house to find a wife.

Yaakov was running away to save his life. He was going to his uncle Lavan’s house, the same uncle who had tried to poison Avraham’s servant Eliezer.  Rav Mattisyahu Salomon (as quoted in Rabbi Frand on the Parsha 3) asked why the Torah uses the word “Vayetze” , indicating that Yaakov calmly left his home, as opposed to using the word “Vayivrach”, indicating that Yaakov had fled for his life. The first word of the Haftaroh, which is supposed to be parallel to the first pasuk of the parsha, actually uses the word “Vayivrach”.

Rav Mattisyahu Salomon learns a beautiful lesson from this. Truthfully, Yaakov was running away to save his life. However, he did not view it that way. Yaakov did not feel any anxiety. He realized that this was all part of Hashem’s “Master Plan” for him. Therefore, Yaakov was able to leave calmly.

Rabbi Frand said that Yaakov Avinu teaches us a very important lesson: In every journey that we take, Hashem is leading the way. Hashem has a purpose in each challenge that we experience. The challenges allow us to accomplish our overall mission in life.

This realization, that Hashem is guiding our lives for a specific purpose,
should give us the encouragement and strength we need to approach our challenges calmly and confidently.

Parshas Toldos

The Strength to Overcome the Challenges of Life!

“And bring it to your father and he will eat it, so that he will bless you before he dies” (Bereishis 27:10)

Asher & Rochel lived in a small town in Poland. They were exceedingly poor. One day, Asher decided to save a few pennies at a time to be able to buy material to make a suit for himself and a dress for his wife. A few weeks before Pesach, Asher had saved enough money. He traveled to the big city to buy the material. When he arrived in the city, he saw that many people were excited by the first volumes of a newly printed Shas. He knew that his son would be thrilled to receive and learn from these brand new volumes. After much soul-searching, he bought these volumes of Gemora instead of the material for the suit and dress. Clearly, Asher knew his wife well, for she was very excited at the choice that he had made. They ran to their son’s yeshiva to present him with the new Gemoras. As they presented it to their son, they said, “This is my suit” and “This is my new dress”. “Your Torah learning is the most important thing in the world to us”. They inspired their son who became a talmid chacham and the Rav of a city. Their grandson, Rabbi Avrohom Kalmanowitz became the Rosh Yeshivah of the Mirrer Yeshivah in Brooklyn. (from Magid Stories for children by Chaviva Krohn Pfeiffer)

Yitzchak was aging and wanted to give a special bracha to his first-born son, Esav. Yitzchak asked Esav to hunt an animal and prepare a meal for him, after which he would bless him. Rivka overheard Yitzchak and knew that Yaakov was the one who truly deserved the blessings. Rivka knew that Yaakov was a tzadik and that Esav was a rasha. Therefore, Rivka set into motion a chain of events to ensure that the blessings would go to Yaakov, instead. She told Yaakov to take two goats from the flock so that she could prepare a meal for Yitzchak. She took Esav’s special garments and clothed Yaakov in them.  She also took the goatskin and placed it on Yaakov’s hands and neck so that he would feel hairy, just like Esav, in case Yitzchak would touch him. This was done to allay Yaakov’s fears lest Yitzchak realize what was happening and curse Yaakov instead of blessing him. Rivka told a nervous Yaakov not to worry. She said that if Yitzchak would curse Yaakov, the curse would be on her and not on Yaakov. [Hashem clearly wanted Yaakov to receive the blessings and not Esav. Yitzchak eventually also came to that realization that the blessings should go to Yaakov. The commentators explain why Yaakov had to receive the blessings in the unusual manner that he did.] The Midrash Rabbah (Bereishis 65:15) says that Yaakov listened to his mother’s directions, even though he was exceedingly uncomfortable and tearful. The Midrash Rabbah continues (Bereishis 65:17) that Rivka even escorted Yaakov up to Yitzchak’s doorway. She said that up until this point I did what a loving mother should do for her child. From this point on, after you pass through Yitzchak’s doorway, Hashem will protect you.  The Yefei Toar says that Rivka went even one step further! She told Yaakov that she would have liked to help him even more by walking into to Yitzchak’s room with him, but she felt that was too much to do. Rav Henach Leibowitz zt”l pointed out that Rivka helped Yaakov with the plan and even escorted him to Yitzchak’s doorway to infuse Yaakov with additional courage and to show her love for Yaakov. Rav Henach Leibowitz zt”l asked, why was it necessary for Rivka to add that she would have even gone into Yitzchak’s room with Yaakov, if she could? Rav Leibowitz explained that Rivka’s extra words were vital to Yaakov’s success or failure. She realized that every bit of help, every added encouragement, could mean the difference between Yaakov’s success or failure.

Many tzadikim have experienced multiple challenges in their lives. Yaakov’s life was full of numerous challenges. He had to run away from home to escape being killed by his brother, Esav. Shortly after Yaakov left, Eliphaz, Esav’s grandson followed him, with instructions from Esav to kill him. Although he did not kill Yaakov, he took all the money and gifts that Yitzchak had given Yaakov. When Yaakov arrived in Charan, he had to deal with the constant deceit of Lavan. Lavan kept trying to cheat Yaakov financially. He also tricked him into first marrying Leah instead of Rochel. When Yaakov finally left Lavan to return home, he was confronted by Esav and his army who wanted to kill him. Later, Yaakov’s daughter, Dina, was abducted and shortly after, his wife Rochel died in childbirth. He also had to deal with the sorrow of Yosef’s disappearance.

How was Yaakov able to overcome the terrible and almost constant tzaros? Rav Avraham Pam zt”l (in Rav Pam on Chumash by Rabbi Sholom Smith) answers this question based on the Midrash Rabbah (Bereishis 68:7).

Yaakov was able to keep going during these difficult times because he felt that “if I give up, I will forfeit all the energies that my mother invested in me to help me obtain the brachos”. This thought gave Yaakov the inspiration and strength to overcome any feelings of despair that he may have had.

We all have numerous challenges in life. One method to overcome our challenges is to visualize the efforts and energy that our parents, teachers, or mentors put forth on our behalf. That will infuse us with strength since we want their efforts to have been worthwhile.

Parshas Chayei Sarah

Do Not Stop Until the Car Runs Out of Gas!

“I am a stranger and a resident among you; grant me an estate for a burial site with you….” (Bereishis 23:4)

Marc and Steve both dreamed of representing the United States in the upcoming Olympic Games. Running came naturally to them. They were always the fastest runners in their respective classes. To their great joy, they were both chosen to be on the USA Olympic Team. The Track & Field coach kept pushing Marc to his limits. He found the training very difficult. Often, he was so exhausted after training that he went straight to bed. Steve was a natural athlete. He was not interested in being pushed by the coach. He preferred to train at a more moderate pace. He had enough energy in the evenings to enjoy mingling with the other athletes. At the big race, both Marc and Steve quickly raced ahead of the other runners. Midway through the race, some of the other runners caught up to Steve. Marc remained in the lead, while Steve slipped to fourth place. Marc won the gold medal while Steve came in seventh place. Marc was exhilarated; it was a dream come true. All the hard work that he had put in, all his days of exhaustion were worth it! Steve was very disappointed. He realized that he would have been in better shape had he trained to the limit. Now, it was too late.

Rabbi David Ashear tells a story of a talmid chocham who had been writing chidushei Torah- novel interpretations of the Torah, for the past ten years. He was getting older and decided he had done enough. He stopped writing his chidushei Torah. Very soon after, this man started becoming blind. When he went to the doctor, the doctor was shocked.  The doctor said that the talmid chacham should have turned blind ten years earlier. Apparently, this man’s extra involvement in Torah gave him an extra merit for protection, enabling him to see even though medically he should not have been able to. Once he decided to stop, he lost that extra protection.

Hashem constantly challenges us with tests. Every test is an opportunity for spiritual growth. Each test that we pass raises us to a higher level of spirituality and holiness. It also brings us to an even greater closeness to Hashem. When we pass one test, and Hashem feels that we are ready, then He presents us with an even harder test than before. Since now we are on a higher spiritual level than we were previously, Hashem gives us the “opportunity” of this harder test to enable us to grow even closer to Him.

Our forefather, Avraham, passed the 10 extremely difficult tests that Hashem gave him. Rashi in Pirkei Avos (5:3) says that those ten tests corresponded to the 10 utterances with which Hashem had created the World. Rashi says that the world exists in the merit of Avraham passing his 10 tests.

Rashi and the Rambam both say the Avraham’s tenth and final test was Akeidas Yitzchak. There were many aspects of this test that various commentaries focus on. Avraham was willing to sacrifice Yitzchak, his beloved son of his old age. Furthermore, Akeidas Yitzchak seemed to be in contradiction to Avraham’s preaching throughout his entire life. He had constantly preached against idol worship and human sacrifice. He had always spoken about Hashem as a loving G-D. Avraham had also hoped that Yitzchak would continue his life’s work of introducing the concept of Hashem, to the world. Lastly, this action was contradictory to Hashem’s promise to Avraham. Hashem had promised Avraham that his lineage would continue through Yitzchak. If he would sacrifice Yitzchak’s life, what would happen to Hashem’s promise? Despite all this, Avraham was willing to do whatever Hashem asked, without questioning Him.

Rabbeinu Yona (Pirkei Avos 5:3) lists the Akeida as only the 9^th test! The 10^th test was when Avraham wanted to find a burial plot for Sarah. Hashem had promised Avraham that He would give him all the land that he had traversed. Yet, Avraham had difficulty finding a plot. Eventually he was able to buy one for an exorbitant sum. Despite the difficulty, Avraham did not harbor any negative feelings to Hashem. He never questioned Hashem’s actions.  Hashem tested Avraham and revealed to the world that Avraham feared Hashem and was perfect in all his middos.

Rabbi Yissachar Frand (in Rabbi Frand on the Parsha) says that is generally accepted that each of Avraham’s tests was harder than the previous one. If so, how could this last test possibly be harder than the test of Akeidas Yitzchak? How could it even come close? Rabbi Frand explains that Avraham must have used every ounce of strength and faith to withstand such a difficult test as the Akeidas Yitzchak.

I recall learning that during the Akeida, Avraham did not suppress his love for Yitzchak. At the same time that Avraham showed fortitude in following Hashem’s will, simultaneously he was crying, as a loving parent.  Avraham must have been emotionally drained afterwards. When he returned home, he found out that Sarah had died, and then he had to haggle with Efron to negotiate a burial place.

Avraham had just passed the ultimate test, the Akeida, proving to the world that he truly feared Hashem. His merit was so great that it was able to sustain the Jewish people throughout our history. Rabbi Frand says that Avraham could have justifiably complained to Hashem. “Enough already. My life was dedicated to You, Hashem. I passed all Your tests. Did I have to go through this as well? Can’t things finally go smoothly for me?” Avraham could have easily reacted instinctively, as many people would.

Avraham passed even this subtle test, modelling for us that one must constantly strive for spiritual growth. We should not rely on past accomplishments. We never remain in one spot; we are either increasing our level of spirituality or decreasing. We can and must keep growing in spirituality.

Parshas Vayera

Making the Impossible, Possible!

“And Hashem said to Avraham, ‘Why did Sarah laugh’, saying, ‘Shall I in truth bear a child, though I have aged?’ “ (18:13)

On a dark and cold night in the Jankowska Road Camp, the S.S. and Ukranian guards woke up all the Jewish prisoners. The prisoners were taken to a field where there were two pits. “Each of you dogs who values his miserable life… must jump over one of the pits and land on the other side.” Whoever misses will be shot. It was clear to all the exhausted and emaciated prisoners that this was an impossible task, especially on such a freezing cold night. The pits started filling up with bodies. Rabbi Israel Spira, the Bluzhov Rebbe walked towards the pit, closed his eyes and jumped. When he opened his eyes, he was on the other side of the pit.

Hashem helped Rabbi Spira to do the ”impossible”. (from Hasidic Tales of the Holocaust by Yaffa Eliach)

A few days after having his bris mila, Avraham invited three “Arab” travelers into his home. The travelers were actually angels, disguised as Arabs. After they “ate”, one of the Arabs said that in exactly one year, Sarah will give birth to a boy. Sarah, who was at the entrance, outside the tent, heard these words and laughed. She looked at her aged body and thought that there was no way that she and her aged husband Avraham, could possibly have a child at this point in their lives. Hashem then turned to Avraham, asking why Sarah had laughed. Hashem said, ”Is anything beyond Hashem?” Apparently, Hashem was disturbed by Sarah’s slight lack of belief that she could have a child.

The Ramban questions why Hashem was upset at Sarah’s disbelief. Sarah didn’t know that the guests were angels; she thought that they were Arabs who were trying to say something nice! The Ramban answers that even though it was said by Arabs, Sarah should still have believed that it was possible. Minimally she should have said, “Amen. May it be Hashem’s will [that I have a child].”

HaRav Yechezkel Levenstein zt”l  (in his sefer Ohr Yechezkel, as quoted in Yalkut Lekach Tov by Rabbi Yaakov Yisroel Beifus) explains this Ramban. He says that one who has 1000%, total belief in Hashem is OBLIGATED to believe that Hashem can change Nature for his benefit. Therefore, Sarah should have responded, “Amen. May it be Hashem’s will [that I have a child].” That would have constituted a prayer that Hashem change Nature for her and enable her to give birth.

When we are given an unlikely blessing, we too should respond “Amen. May it be Hashem’s will”, asking Hashem to change Nature to help us.

We see from this that belief in Hashem OBLIGATES us to never give up, however hopeless our situation may seem. As the Talmud (Brachos 10A) quotes, “Even if a sharp sword rests upon a person’s neck he should NEVER despair of mercy.” Hashem can save him in an instant!

Parshas Lech Lecha

“What You See is Not Always What You Get!”

“And he will be a wild man; his hand in everything, and everyone’s hand against him.…” (Bereishis 16:12)

In the middle of the night, two travelers were caught in a terrible snowstorm. Luckily, they noticed the light of an inn down the road. They knocked on the door of the inn. The innkeeper had gone to bed and did not want to be bothered with them. Finally, he agreed to let them in. He showed them a small, cold room where they could stay for the night. A short while later, there was another knock on the door. It was a famous Chasidic Rebbe who was also stuck in the snow. The innkeeper ran downstairs, happily opening the door for the Rebbe. He seated the Rebbe at a warm table and gave him hot tea and cake. When the Rebbe got up, he noticed two men in the small cold room. He immediately recognized that one of them was the gadol hador (the great rabbi and leader of the generation), Rabbi Yoshe Ber Soloveitchik. The innkeeper felt awful at the way he treated this great rabbi. “I am sorry. I did not know who you were.” (based on Magid Stories for Children by Chaviva Pfeiffer)

When the innkeeper had first seen the gadol hador, he thought he was just a regular person.

 Our matriarch, Sarah, was unable to conceive for a long time. She gave her maidservant, Hagar, to Avraham, as a wife. She hoped that act would help her merit to have her own child (Rashi 16:2). Hagar conceived immediately. As a result, Hagar began to act with disrespect to Sarah. Hagar felt that Sarah was not truly as righteous as she appeared to be. After all, Sarah had not conceived whereas Hagar had conceived right away. In response to Hagar’s disrespectful behavior, Sarah treated her more strictly. Hagar ran away to the desert. She was visited by an angel of Hashem who told her to return to Sarah. The angel told Hagar that she would have a child who will be “a wild man”. He will steal from everyone and everyone will hate him (Rashi 16:12).

The angel told Hagar good news at a time when she felt bad. Why did the angel add that Hagar’s son will be unrefined, criminal, and hated by all? This is not the type of news a person would be happy to hear, especially when they are feeling bad.

The Zera Shimshon (as quoted in Zera Shimshon by Rabbi Nachman Seltzer) quotes the Shach who explains that Sarah’s inability to have children led to the situation in which Avraham married Hagar and had a child from her. That child, Yishmael, became the recipient of any impurity remaining in Avrohom that had come from his father Terach! When Sarah would finally give birth to her own child, her child would be free of any impurities and spiritual blemishes.

In effect, this is what the angel was telling Hagar. He did not want to cause her pain. Rather, he was telling her that she erred in assuming that Sarah was not righteous. Sarah was truly righteous and that is the reason that she did not give birth before Hagar. Hagar had to give birth first so that her son would receive all the impurities. That being the case, the angel was telling Hagar to return to Sarah and revert to treating her with the reverence that she used to give her.

We often evaluate others just by looking at them. We may think that the person we are viewing can not possibly be a great person; not when he looks like that or is dressed like that. How wrong we are!! Klal Yisroel has inherent greatness and every single member of Klal Yisroel can be great. The person that we thought was not so special, may be exceptionally kind, do much chesed or show great respect to his elderly parents. Perhaps he has even overcome great challenges in his life, challenges that we ourselves would have failed.

“Do not judge a book by its cover.”  Do not be fooled by someone’s external appearance.

A person can look like a “nobody” but can actually be great.

Parshas Noach

“Listen to the Pelican!”

“…The end of all flesh has come before Me, for the earth is filled with robbery through them; and behold, I am about to destroy them from the earth.” (Bereishis 6:13)
“Then the eyes of both of them were opened and they realized that they were naked….” (3:7)

A pelican went to the seashore to catch some fish. It thrust its beak into the water, coming up with a large fish. The fish begged for mercy. “Please let me go. Don’t kill me. Take pity on a creature that was formed by Hashem.”

The pelican was about to release the fish when it noticed a small fish hanging out of the mouth of the larger fish. Apparently, the larger fish had been about to swallow this small fish when the pelican caught the larger fish. The pelican said to the larger fish, “You are a fraud! Why should I take pity on you and not eat you when you yourself were about to do the same thing to the small fish?” (sefer Talelei Oros, quoting this analogy from Rabbi Yosef Shaul Nathansohn zt”l, a 19^th century Polish rav)

Noach’s generation was morally perverse and decrepit. They also served idols. Rashi (6:13) indicates that these were the reasons that the people were punished. Yet, Rashi also says that their decree was sealed because of theft. If their actions were so terrible why weren’t they destroyed because of them? Why was their fate only sealed because of theft?

Hashem had granted Noach’s generation excessive goodness. They were prosperous and happy and felt safe in their homes (Talmud Sanhedrin 108A). They were healthy and lived long lives (Midrash 36:1). Despite that, they didn’t value Hashem’s goodness and they sinned terribly. During the last seven days before the start of the Flood, Hashem even gave them a “taste” of the World to Come so they could appreciate what they would be losing if they continued sinning. Unfortunately, they continued sinning. (Talmud Sanhedrin 108B).

After the Jews had sinned with the golden calf, Hashem wanted to destroy them. Moshe davened to Hashem, “blaming” Hashem for their actions. “Master of the Universe, because of the gold and silver that you lavished upon Israel during the exodus from Egypt until they said enough [dai]; it was this wealth that caused Israel to make the Golden Calf.” (Talmud Berachos 32A) Hashem listened to Moshe’s pleas. Although the Jews were severely punished, they were not destroyed.

Rabbi Shimshon Chaim Nachmani zt”l (In sefer Zera Shimshon 2 by Rabbi Nachman Seltzer) says that the people of Noach’s generation could have defended their abominable and perverse actions, using the same defense strategy that Moshe Rabbeinu had used. They could have “blamed” Hashem. They could have claimed that they felt compelled to sin because of the incredible and overwhelming goodness with which Hashem had showered them. They could have said that it was too hard to live a moral life because they were surrounded by so much luxury. However, since they also stole, they proved that their possible defense of having sinned because of too much prosperity, was a fraudulent defense.

Thus, this generation sinned horribly with their immorality and idol worship. Yet, despite their abominable sins, they would not have been destroyed. However, they sealed their own fate by stealing. Since they stole, they negated their only defense. It was their stealing that was the final straw and led to their destruction.

Parshas Bereshis

Appreciate What You Have Before It Is What You Had!

“All the trees of the field were not yet on the earth and all the herbs of the field had not yet sprouted, for Hashem had not yet sent rain upon the earth and there was no man to work the soil.” (2:5)
“Then the eyes of both of them were opened and they realized that they were naked….” (3:7)

A man wanted to sell his property in the country. He asked his friend to write an ad that he could post in the newspaper. His friend wrote:

For Sale: A beautiful property where birds sing at dawn. Located near the brilliant & sparkling waters of a large stream where deer come to drink. The house is bathed in the light of the rising sun in the morning with plenty of tranquil shade in the evening.

Sometime later, the one who wrote the ad met his friend and asked if he had been successful in selling his property. He replied that he had not. “I changed my mind. When I read what you had written, I realized that what I already have is a treasure.”

Sometimes we look elsewhere, not appreciating the treasures that we already have.

Hashem had prepared a complete world for the first man, Adam. However, the trees and herbs were below the surface and had not yet sprouted. After Adam was created, Hashem made it rain. Then the trees and herbs surfaced. Why did Hashem hold off the rain until after Adam was created? Rashi explains that Hashem wanted Adam to value and appreciate the need for rain and pray for it. HaRav Henach Leibowitz zt”l explains that Adam was exceedingly wise and certainly would have greatly appreciated entering a complete world, with the trees and herbs already there. Yet Hashem delayed it from being complete. Perhaps Adam would have taken it a little for granted and would not have appreciated it as much. Even someone as great as Adam may have had a slight lack of appreciation had he entered a totally complete world.

Later in the Parsha, Adam and Chava ate from the forbidden tree. Rashi explains that as a result, they felt spiritually naked. Hashem had given them only one mitzvah and they transgressed it. Now they would no longer be able to fulfill Hashem’s commandment. Before they sinned, they did not totally understand or fully appreciate what the result of their actions would be. They did not appreciate what it would mean to lose their only mitzvah. Now it was too late.

The story is told of the Vilna Gaon who cried when he was on his deathbed. His students asked him why he was crying. The Vilna Gaon picked up his tzitzis and held them close to his heart. He explained that in this world he purchased his tzitzis for a minimal sum and every moment he wore them he willfully served Hashem. However, in heaven no matter how much money he would spend, he would never be able to choose to serve G-d! That is why the Gaon cried.

It is important to focus on and appreciate what we do have, while we still have it.

We must value each of the mitzvos and do them while we still can.