Category Archives: Sefer Devarim

Parshas Ha’azinu- Yom Kippur: Can I Come Home?

Parshas Ha’azinu- Yom Kippur

Can I Come Home?

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“Cause us to return, our Father, to Your Torah and bring us near, our King, to Your service; and bring us back in whole-hearted repentance before You. Blessed are You, Hashem, Who desires penitence.” (Siddur)

This past week I saw a similar story recorded in two different places.  I am taking that as a sign from Hashem to share the story with you. Although the story is not true, it relates a very important message especially before Yom Kippur.

 

Jack was riding on an Amtrack train. Right before the train doors closed, Joseph, a young man walked in. Joseph had a disheveled appearance and looked very agitated. Jack asked him if something was bothering him. Joseph said no. An hour later Jack asked him again, and again, Joseph said no. An hour later, Jack asked him again. This time, Joseph agreed to tell Jack his story. Joseph had spent most of his high school years cutting school. He didn’t even socialize with friends. Most of the time, Joseph stayed in his room playing with electronics. At some point, he walked out on his parents. He invented something and became a millionaire at age 18. Later, he got married, rented an apartment in Manhattan, and had a child. Joseph had nothing to do with his parents. He ignored them and even hung up the phone when they tried to call him. Once, a man approached Joseph with a business opportunity. The man told Joseph that this opportunity would make Joseph so rich that he would never have to work for the rest of his life. Joseph was excited about the idea and gave the man all his money. Joseph never saw the man again. He lost all of his money. Eventually, Joseph’s wife could not manage without having any income. She took the baby and left Joseph. Soon after, Joseph was evicted from his apartment. He had to live on food scraps that he found outside restaurants. Joseph became very depressed. One day, as he was sitting on a bench, a man sat down next to him. For some reason Joseph told his story to this man. The man told Joseph that he had no choice but to contact the only people who truly loved him, whom he could always count on, his parents. Joseph told the man that he hadn’t spoken to his parents in years. He said that he had even hung up the phone when his parents had tried calling him. The fellow on the bench told Joseph that he had no choice. Joseph was too terrified to call his parents, so he wrote them a letter. He wrote that he was desperate. He was tired, hungry, and lonely. He wanted to return home.  He didn’t know if his parents still loved him. He didn’t know if his parents would accept him back. So, he asked his parents to give him a sign. The train would be passing a certain apple tree near his house. He said that if his parents were willing to welcome him back home, they should tie a white towel around a branch of that tree. If Joseph would see the towel, then he would return home. If he would not see it, then he would understand that his parents were still very upset at him and would not welcome him home. Joseph then mailed the letter.  Joseph told Jack that he was on the way to his hometown and he was very nervous to see if his parents had tied a white towel around the tree.  As the train came closer to his hometown, Joseph was too nervous to look. He asked Jack to please look and when the apple tree came into view he should see if there was indeed a white towel tied on its branch. Jack looked and excitedly drew Josph’s attention to the window. Joseph saw the tree. There were white towels tied around every branch on that tree!! Joseph’s parents were lovingly willing to accept him with open arms!  All those towels on the tree showed Joseph that his parents could not wait for him to come home!

 

We are in the middle of Aseres Yemai Teshuvah, the Ten Days of Repentance between Rosh Hashana and Yom Kippur. During these days Hashem is extra close to us. Hashem eagerly and passionately awaits our teshuvah, our repentance.  Hashem is our loving Father! No matter how far we have strayed and no matter how much we have sinned, Hashem wants us back!

 

Rabbi Yissocher Frand (Torah.org) points out that every day in Shmone Esrei, we say a bracha about Teshuvah. We are asking Hashem to help us repent and return to Him. The bracha ends with the words “Blessed are You, Hashem, Who DESIRES REPENTANCE!” It does not mean that Hashem will merely accept our repentance. It means that Hashem WANTS our repentance!  Hashem’s desire for us to come back is so enormous that if we make even a minimal effort, Hashem will be waiting to take us back!

 

The time is now! Hashem is especially close to us! Hashem loves us so much and is excitedly waiting for us to return to Him. Even if one had sinned terribly, Hashem is waiting for him to return! We should take advantage of this time of special closeness to Hashem!  Let’s admit our sins to Hashem. Let’s feel regret, and let’s determine that we will never repeat those sins! 

We should find one small deed to improve upon!

May we all be sealed for a long, good life of peace, health, nachas, and all blessings!!

 

Parshas Nitzavim-Vayelech – Blessings Or Curses – You Choose!

Parshas Nitzavim-Vayelech

Blessings Or Curses – You Choose!

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“When it happens that there come upon you… the blessing and the curse that I have set before you….You will return to Hashem and listen to His voice….” (Devarim 30:1-2)

The Chofetz Chaim was once overheard speaking to Hashem, “Master of the Universe, You have done so much for me already. I have written the Sefer Shmiras HaLashon. I have written the Mishneh Berura. What can I do for you?”

 

If we would have written the Mishneh Berura, most likely our attitude might have been, “Look, Hashem, I wrote the Mishneh Berura. I made Orach Chaim understandable! I resuscitated the mitzvah of Guarding One’s Tongue. Now do something special for me.”

 

The Chofetz Chaim looked at his achievements from a totally different perspective. He felt that it was a privilege for him to have been given the opportunity by Hashem to write these monumental sefarim. Now he wanted to know what he could do to show his appreciation to Hashem.

 

This is how we should feel when Hashem showers us with His blessings. (Rabbi Frand on the Parashah 3 by Rabbi Yissocher Frand)

 

 

This week’s parsha begins, “You are standing, this day, all of you before Hashem….” (Devarim 29:12). The previous parsha lists 98 curses of what will happen if the Jewish People sin against Hashem. Our sages teach us that when two topics are next to each other in the Torah, it is to teach us a lesson. Rashi quotes a Midrash that explains the connection and association between this parsha and the parsha that preceded it. The Midrash explains that when the Jewish People heard the ninety-eight curses, in addition to the previous forty-nine curses that are listed in sefer Vayikra (26:14….), their faces turned green. They were horrified lest they be incapable of living up to the standards demanded by the Torah. They said to Moshe, “Who can possibly withstand all these punishments?!” In response, Moshe calmed and reassured them, “See, you are standing today before Hashem!” Moshe was telling them that even though they had angered Hashem a number of times, Hashem had not annihilated them.

 

 Moshe calmed the Jewish People, telling them that Hashem gave them the Torah only for their benefit. Moshe reassured them that despite their terrible sins they were still all standing here today. Hashem did not wipe them out!  Hashem loves the Jewish People!

 

Moshe said that the curses and the sufferings gave the Jewish People permanence and stability (נצבים) before Hashem. What does that mean? Sifsei Chachamim explains that the long list of curses produces a fear which helps dissuade the Jews from sinning. The list of curses is a tool to encourage the Jews to soar to great heights. And if the Jews would sin, the punishments that result from the curses would cleanse the Jewish People so that they will live “forever”, in Olam Haba, the World to Come (see Talmud Avodas Zara 4A).  

 

Later in the parsha, the Torah says, “When it happens that there come upon you… the blessing and the curse that I have set before you….You will return to Hashem and listen to His voice….”  (Devarim 30:1-2)

 

The pasuk says that BOTH the blessings and the curses will inspire the Jews to reflect on their actions and repent, bringing them closer to Hashem.  It is logical that one who is undergoing much suffering often turns to pray to Hashem. The terrible things that are happening agitate him. The suffering motivates him to examine his ways, to repent and come closer to Hashem.

 

However, how do we understand how blessings can inspire one to do teshuvah, repentance?

 

The Shach (quoted in Talelei Oros by Rabbi Yissachar Dov Rubin) explains that the contrast from the prior blessings to the present curses is what prompts the introspection leading to repentance. When the Jews are exiled, initially they will experience a period of blessing. That will be followed by a period of curses and suffering. The Jews will then understand that the curses only came because they didn’t appreciate the blessings when they had them. The blessings corrupted them and caused them to abandon the Torah. Thus, the combination of the blessings and the curses served to bring the Jewish People closer to Hashem.

 

The Shemen HaTov (quoted by Rabbi Yissocher Frand in Rabbi Frand on the Parashah 3) gives a different explanation. The Shemen HaTov says that sometimes blessings, on their own, can be a reason for a person to repent. If everything is going so well, that should inspire a person to do teshuvah. A person should ask himself, “Why are things going so well? Is it because I am a righteous person or is it because Hashem is being very gracious to me. Maybe I should improve my ways.”

 

I have another, slightly different answer. When we stop and think about how much Hashem does for us, that strengthens our love for Hashem. We become so overwhelmed with love of Hashem that we want to to come closer to Hashem who showers such love on us. This makes us want to do teshuvah and improve our ways. Focusing on all the good, all the kindness and love that Hashem does shower upon us will also help us during the times that we are struggling with challenges.

 

“When all these things come upon you, the Blessing and the Curse.” The Shemen HaTov says that it is really up to us to decide what our motivation will be to repent. If one reacts amidst blessings and says that Hashem is so good to him that he must repay Hashem by being better and repenting, then he may be able to repent before ever having to suffer the curses. We beseech Hashem that our “wake up call” come through kindness even when we are not behaving right and perhaps deserve to be punished.

 

We may be inspired to teshuvah through Blessing or Curse. We ask Hashem to use the method of Blessing. Hopefully that will suffice to help us to achieve proper repentance.

 

Parshas Ki Savo: The Least I Could Do Is To Say Thank You!

Parshas Ki Savo

The Least I Could Do Is To Say Thank You!

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“And you shall then proclaim and say before Hashem, ‘The Aramite destroy[ed] my forefather, then he descended to Egypt and lived there with a tiny community; and there he became a great people, powerful and numerous.“ (Devarim 26:5)

Many years ago, Rav Moshe Feinstein zt”l attended a wedding and gave the couple a check for $500. In those days, $500 was an enormous amount for a wedding gift. The choson told his father that Rav Moshe must have added an extra zero on the check by mistake. After sheva brachos, the father and the couple went to Rav Moshe’s apartment and asked him if he in fact had made a mistake in writing the check. Rav Moshe told them, “If I could, I would give you a check for $5,000!! Your grandfather was Rav Pesach Prushkin. I learned Torah with him. I feel such gratitude to your grandfather that I wanted to give you a big present. Unfortunately, I can’t afford to give you more than $500.”

 

Parshas Ki Savo begins with the mitzvah of bringing Bikurim, the first fruits of one’s produce. The farmer brought his first fruits to the Kohen in Yerushalayim, to express gratitude to Hashem for a successful crop.

 

The first words of the Torah are, “בְּרֵאשִׁית בָּרָא אֱלֹקִים”. Midrash Rabba (Bereishis 1:4) says that the world was created, בִֹּשְבִיל רֵאשִׁית, for the sake of things that are called “raishis”, first. The Torah, the Jewish People, and Bikurim are all called “raishis”. That means that Hashem created the world for each of these three.

 

What is so unique about the mitzvah of Bikurim? Why would this mitzvah be the reason for Hashem creating the world? The Alschich explains that the mitzvah of Bikkurim demonstrates haKaras haTov, gratitude to Hashem. HaKaras haTov is so important that the whole world was created just for this mitzvah, which teaches us the importance of the attribute of gratitude.

 

The Brisker Rav zt”l says that although a person may have bad character traits, he remains a human being, albeit a flawed human being. However, if one does not show gratitude, he is no longer considered a human being! The Vilna Gaon zt”l says that we must remember the kindness that someone did for us. When we pay back the favor we are doing more than being nice. We are fulfilling a Torah obligation!

 

What Hashem wants is for us to express our gratitude to Him.  Truthfully, it is impossible to repay Hashem for the myriad acts of kindnesses that Hashem has done and continues to do for our ancestors and for us. Every breath we take, and every movement we make is a gift to us from Hashem.

 

When we show gratitude to other people that is the first step in acknowledging that we must show gratitude to Hashem. One who is ungrateful towards his fellow man is ultimately ungrateful towards Hashem. One who is an ingrate to his boss, his friends, his spouse, his parents, and his neighbor will eventually come to deny the numerous kindnesses of Hashem.

 

When the farmer brings his first fruits, he recites what is called Parshas Bikurim. Therein, he expresses his gratitude to Hashem for granting him a successful crop. In addition, he thanks Hashem for saving the Jews throughout history, enabling the farmer to come to this point, this joyous occasion. The farmer thanks Hashem for saving our forefather Yaakov from the evil designs of Lavan. He continues thanking Hashem for saving the Jewish People from the extreme bondage in Egypt and making us into a great nation. Then he thanks Hashem for bringing us into Eretz Yisroel enabling him to grow fruit and bring it to the Beis HaMikdash.

The question is, if the parsha of Bikurim is giving a historical perspective for which to be thankful, why doesn’t it begin from the time of our forefather Avraham or why not later, from the time of the exodus from Egypt? Why does it start with Yaakov?

Rabbi Yissocher Frand says that since the mitzvah of Bikurim is about showing gratitude, it makes sense to start from Yaakov. In general, no one is more capable of expressing gratitude as much as one who had difficulties in life which were resolved. When one is healthy, when one has a livelihood and when one does have nachas, he will sometimes take it for granted and forget to thank Hashem for those gifts. On the other hand, one who experiences struggles is in a better position to appreciate Hashem when he is saved from those struggles.

In Parshas Bikurim, the farmer thanks Hashem for giving us our own land after being slaves and after wandering in the desert. We were homeless for so long. Our forefather, Yaakov, was the only one of the Avos who knew what it meant to be homeless. He had to leave home, fearing he would be killed by his brother, Esav. He spent 20 years being oppressed by Lavan. After settling in Eretz Yisroel, he, again, had to leave to descend to Egypt to spend the rest of his life. By tracing our “homelessness” back to our forefather, Yaakov, we can better appreciate the contrast of finally having our own land.

Showing our appreciation and gratitude to others is what makes us a mensch! It is also a Torah obligation!  It is IMPOSSIBLE to repay Hashem for the infinite kindness that He does for us. The very least we can do is show Hashem our gratitude.

(based on The Power of a Vort by Rabbi Yissochor Frand and Rabbi Frand on Torah.org)

Parshas Ki Seitzei: Have I Got A Deal For You!

Parshas Ki Seitzei

Have I Got A Deal For You!

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“You shall not have in your pouch different weights, larger and smaller. You must have completely honest weights and completely honest measures, if you are to endure long on the soil that the Eternal your G-d is giving you…. everyone who deals dishonestly, is abhorrent to the Eternal your G-d.” (Devarim 25:13, 16, 17)

Let’s eavesdrop on a private conversation between two friends.

Reuven – “Shimon, Rosh Hashana is next week. “

Shimon – “Yes, I know, Reuven. And I am planning on davening with a lot of concentration.”

Reuven – “Good idea. Remember to daven to Hashem for your livelihood.”

Shimon – “You are so right! Hashem decides on Rosh Hashana how much money we are going to earn for the year.”

Shimon – “By the way, Reuven, can I share a secret with you? “

Reuven – “Sure.”

Shimon – “You know the expensive, brand-name clothing that I sell?”

Reuven – “Yes.”

Shimon – “Well, they are not really brand-name. They are counterfeit.”

Reuven – “But don’t you sell them for the cost of real, brand-name clothing?”

Shimon – “True. Let me tell you about my dilemma. There are two other stores in the neighborhood that sell the same clothing that I do. They claim that they sell “brand-name” clothing, but they are counterfeit. I have no choice. The only way I can compete with those stores and stay in business is if I do the same as they do and sell counterfeit brand-name clothing.”

 

Listen to everything that Shimon said. He feels that he has to be dishonest in business to compete with his competitors. But didn’t Shimon also say that Hashem decides on Rosh Hashana, what a person will earn for the year? If Shimon truly believes that and will have complete faith and trust in Hashem, then he will not feel the need to be dishonest in business. He will understand that Hashem provides his needs. He will earn whatever amount Hashem decided this past Rosh Hashana. It will make no difference how many competitors he has. And, of course, Hashem wants him to be honest in business.

 

The Chofetz Chaim zt”l (Chofetz Chaim Al HaTorah) says that the source of Shimon’s dilemma is the trickery of the yetzer hara, the evil inclination.  The yetzer hara will tell a person that he is not the only dishonest seller in his community. The person will then rationalize that he, too, must be dishonest to succeed in business. The Chofetz Chaim zt”l says that this behavior shows a lack of faith in Hashem. Hashem sustains the entire world and decides on Rosh Hashana how much a person will earn in the upcoming year. One’s efforts don’t determine what one will earn. No matter how much effort a person makes, ultimately, it is Hashem who decides how much he will earn.

 

The Torah exhorts us to be honest in business. The example that the Torah cites in this parsha is that one should have honest weights and measures. The Torah spells out both extremes. If one is dishonest, then it is an abomination to Hashem. If one is honest, he will be rewarded with long life.

 

The Chofetz Chaim zt”l (Chofetz Chaim Al HaTorah) says that a person DOES NOT GAIN BY BEING DISHONEST! Any money that a person earns dishonestly will eventually be taken from him. Either the money will be taken from him during his lifetime, perhaps because of medical bills or other unexpected bills, or he will die before he can benefit from the “extra” money. The Chofetz Chaim zt”l continues and says that one who is dishonest will be judged and punished accordingly.

 

The Talmud (Bava Basra 89A) learns this from the words of the pasuk, “You shall not have in your purse different weights” (Devarim 25:13). The words,“You shall not have in your purse,” mean that you will not have money, you will become a pauper, who has nothing in his purse. Why is that? It is because you used different, dishonest, weights. But if you possess only “a perfect and just weight,” then “you shall have” wealth.

 

The Kli Yakar (Devarim 25:13) quotes a pasuk from Mishlei (Mishlei-Proverbs 20:10) from King Solomon. “A [large] stone and a [small] stone; a [large] measure and a [small] measure, also both of them are the abomination of Hashem.” The Kli Yakar asks if both the small measure and large measure are false, then what does the pasuk mean by the word “both”? Why would the pasuk distinguish between them?  Furthermore, what is the meaning of “also”? The Kli Yakar answers that one of the weights is inaccurate and false and the other one is accurate and true. Even the true, honest weight is called an abomination because the accurate and honest weight enables the seller to cheat, using the false one. He will be honest with some of his customers, using the accurate weight. He will cheat the rest of his customers using the false weight. When the buyers who were cheated return home and weigh their purchases, they will notice the discrepancy in the weight. Many of them will complain to the courts, saying that they were defrauded. The dishonest seller will claim that his weights are accurate. He will prove that by citing the other customers to whom he sold, using the honest weight. Consequently, the judge will conclude that the weights were accurate and that the lack must have happened in the complainants’ homes. Since the seller only maintains the honest weight to validate his falsehood, the honest one is also considered an abomination.

 

Kli Yakar concludes that because of such dishonesty, Amalek came to fight against the Jews. Similarly, Rashi says (25:17) if we use false weights and measures, then we should be concerned about the provocation of the enemy.

 

Rabbi Avrohom Pam zt”l (Messages from Rav Pam by Rabbi Sholom Smith) points out that the prohibition against cheating in business is not limited to the seller. It also applies to the buyer. Rabbi Pam zt”l cites two examples. (Choshen Mishpat 232:3). If the buyer discovers that the item that he purchased is damaged, then he is permitted to return it. However, if he saw the damage and then used the item, he is then prohibited from returning it. He also must make sure he did not cause the damage.

 

Part of faith in Hashem is to internalize that Hashem takes care of every aspect of our lives. Hashem provides for our needs. Every Rosh Hashana Hashem decides how much money we will earn that year. We don’t gain anything extra by being dishonest in our business dealings.

 

Parshas Shoftim: How Large A Gift Did YOU Get?!

Parshas Shoftim

How Large A Gift Did YOU Get?!

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“That his pride does not increase over his brothers and he does not stray from the commandment right or left….” (Devarim 17:19-20).

The onset of the month of Elul should be an awakening call. It signals that there is only one month before Hashem judges us and determines our fate. During this month, Hashem’s Holy Presence is extra close to us. We have an especially golden opportunity to come close to Hashem. Our teshuva, our repentance, will be more readily accepted at this time. It is incumbent upon us to improve our ways.  Often, if one tries to improve everything at once, he is totally unsuccessful. We will be more successful if we try to improve in fewer areas. We should think of one or two areas in which we can improve. We should resolve to take those one or two things and make a permanent change. Even if it is only a minimal change, Hashem will see that we are trying and we will be considered amongst those who are doing teshuva.

The Vilna Gaon told the Dubno Maggid that it was challenging to avoid feeling pride and avoid feeling that he was better than other people. After all, Hashem granted him a very high level of wisdom and the ability to delve into the secrets of the Torah. That greatness could make him more prone to feeling a tinge of arrogance. The Vilna Gaon asked the Dubno Maggid for a moshel, parable, to inspire him to overcome this temptation.

The Dubno Maggid began with a question on the p’sukim. It says that a Jewish king should have two personal sefer Torahs written (Ha’emek Davar 17:18 says that he does not have to write them himself), one of which he should always have with him. “…He is to read it all the days of his life, in order that he learn to fear Hashem and to guard every word of this Torah…. That his pride does not increase over his brothers and he does not stray from the commandment right or left….” (Devarim 17:19-20). The Dubno Maggid asked what the connection is between the caution against undue pride in the first part of the pasuk and the warning against disregarding Hashem’s commandments?

The Dubno Maggid answered his question with a beautiful moshol.  Several merchants were traveling home from the fair, after buying merchandise that they planned to sell later, at a profit. One of the merchants was leading a horse who was pulling a carriage laden with valuable merchandise. Walking alongside him was another man pulling a small pushcart filled with an assortment of cheap articles. The wealthy merchant turned to the small trader and said,” How dare you keep company with me and walk alongside of me as if you were my equal.”  The small trader acknowledged that the merchant was wealthy and well known. He pointed out that they had both purchased their merchandise on credit. The trader’s purchases were not costly whereas the merchant’s purchases were very costly. Thus, the merchant’s debt was much greater than the debt of the small trader. The trader said, “You may be much richer than I, but the burden of debt that you carry is correspondingly much greater than mine!”

Similarly, in the Torah, Hashem admonished the Jewish kings, telling them that they are no better than their subjects. They may have a lofty position and may be wealthy but “the greater the gifts that you have received from Hashem the greater your debt to Him!” Therefore, the kings had to put in much effort not to be overbearing and not to deviate from Hashem’s mitzvos, “either to the right or to the left”. This was the message that the Dubno Maggid also gave to the Vilna Gaon, that “the greater the gifts that you have received from Hashem the greater your debt to Him!”. (The Maggid of Dubno and His Parables by Benno Heinemann)

Rabbeinu Yona says (Shaarei Teshuvah 3:34) says that the trait of pride, of arrogance, is among the severest sins and is an abomination to Hashem. Pride is the very first midah that sefer Orchos Tzadikim discusses, as it says because “pride is the doorway to many evils”. The Torah warns a king against pride. Certainly, an ordinary person should not attempt to lord over another. Even if one only thinks in his heart that he is better than someone else it is still abominable in Hashem’s eyes. An arrogant person forgets Hashem and thinks that his successes are due to his own intellect and actions. In reality, all our successes are due to Hashem.

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All of us have challenges. Often, we look for special sugulos such as davening by the grave of a tzadik or getting a bracha from a great rabbi. There is actually a very, very powerful segulah that we can readily do. That is, to respond to kaddish, with all our concentration, “Amen, Yehei Shmei Rabbah mevarach l’olam ul’olmei ulmaya”, “May His great Name be blessed, forever and ever”. When someone does that, the Talmud (Brachos 3A) says that Hashem says, “Happy is the King Who has such praise in His house”.

The Talmud (Shabbos 119B) brings Rabbi Yehoshua ben Levi who says that all who respond, “Amen, Yehei Shmei Rabbah mevarach l’olam ul’olmei ulmaya” with all their might, can annul all harsh heavenly decrees.  Rashi explains, “all one’s might” means one’s total concentration. Rif says that even an evil decree of 70 years can be ripped up when we respond “Amen, Yehei Shmei Rabbah mevarach l’olam ul’olmei ulmaya”with all our concentration! Answering “Amen, Yehei Shmei Rabbah…” with one’s total concentration can change one’s entire destiny!

The Chofetz Chaim (Mishna Brura, Siman 56) says that certainly one should be exceedingly careful not to speak in the middle of kaddish! Meseches Derech Eretz brings a story with Rabbi Chama who saw the prophet, Eliyahu with thousands of camels carrying anger, to punish those who speak during kaddish or kedusha.  Sefer Chasidim brings a story of one chasid who saw his friend, another chasid, who had died. His face was green. Why? Because he spoke during 3 parts of tefillah, one of them being during kaddish. Mate Moshe quotes a Midrash that tells of a chacham who had died. He appeared to his student in a dream and had a stain on his forehead. Why? Because he was not careful to refrain from speaking during the shalich tzibbur’s recitation of kaddish.

We should always remember that every Jew is special. Our looks, our wisdom, or our success do not make us better than anyone else. Everything we have is from Hashem.

The more that we have, the more Hashem expects of us.

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We should also remember the special segulah of answering kaddish with total concentration. Certainly, we should never ever talk during kaddish!

Parshas Re’eh – Just One More! Even A Small One!

Parshas Re’eh

Just One More! Even A Small One!

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“See, I am placing before you today a blessing and a curse.” (Devarim 11:26)

We can learn two beautiful ideas from the very first pasuk of the parsha. “See, I place before you this day blessing and curse.” The Chasam Sofer and the Kli Yakar are troubled by the wording of the pasuk. The pasuk starts in singular, רְאֵה , ”see” and then changes to plural, לִפְנֵיכֶם , “before you”. Why? They both answer that this alludes to the words from the Talmud (Kiddushin 40B). The Talmud teaches that every person should envision that the Heavenly scale weighing his deeds is evenly balanced between merits and transgressions. He should also envision this equal balance regarding the Heavenly scale of the Jewish nation as well as the Heavenly scale of the entire world. If he were to perform just one mitzvah, even an easy one, then he would tip the scales for himself, foe the Jewish nation, and for the entire world to the side of merit. That would bring blessings to him, the Jewish nation, and to the entire world. This is the lesson that the Torah is teaching us. Hashem is telling each individual, “see”. See in your mind and understand, that all your actions will affect the plural, the entire World!

 

This presents each of us with tremendous responsibility as well as tremendous opportunity. Our actions, be they good or bad, carry tremendous weight! It is important that we stop and think very carefully before committing a sin. We must grab every opportunity to do a mitzvah. This applies to all of us. It applies to the biggest tzaddik as well as to the Jew who has been failing many of his challenges. It even applies to a young child. Each action any of us does can affect what will happen to us and what will happen to the Jewish People! Each action can also affect what occurs throughout the world!

 

I heard a shiur. I don’t recall the speaker or the source but perhaps it was based on this very same lesson mentioned in the above Talmud (Kedushin 40 B). The rav said that Hashem stores all of our spiritual achievements in some type of container. When the container is full then Moshiach will come. That means that every single Jew has the power to bring Moshiach!

 

You can be the one who brings bracha to the world!! You can be the one who brings Moshiach!! How would you feel if Moshiach told you that it was YOUR mitzvah, your act of kindness, that brought him? Imagine how great you would feel! Think about this every time that you are faced with the opportunity to commit a transgression or do a mitzvah. Try to make the correct choice!

 

The pasuk also says, “I am placing before you today…”.  Ohr HaChaim asks why the Torah added the word “today”? Furthermore, why did Moshe speak of “blessing and curse” in this pasuk if the following p’sukim specify the blessing and the curse? Why mention this twice?

 

The Ohr HaChaim quotes the Sifri who describes Moshe’s words about “blessing and curse”  as referring to the wicked people who are apparently successful. Moshe was teaching the Jewish People that the apparent “success” of the wicked is only temporary. It would only last during their life on this earth. In the end, they will receive their due punishment in the eternal world, the World to Come. Based on this Sifri, the Ohr HaChaim says to read the words together, הַיוֹם בְּרָכָה וּקְלָלָה, “blessing and curse today”. The word הַיוֹם next to the word בְּרָכָה, hints that the “blessing”, the pleasures and successes that the wicked receive will only last הַיוֹם, in this world. Their lives will turn into a “curse” in the  World to Come when they have to suffer the painful consequences of their actions.

 

Moshe was telling the Jewish people that they could follow one of two paths in life. One path appears to be well paved initially but turns progressively rougher. That is the path of following one’s desires instead of following the Torah. That is the path that the wicked chooses. It begins with blessings, meaning that it the wicked person seems to be successful. However, it ends in curses. The wicked person will be punished for eternity. The other path, following the laws of the Torah, appears difficult in the beginning. It is like a path that is initially unpaved and is full of holes and thorns. That path eventually becomes easy to follow. That path ends with blessings, an eternity of reward. Moshe was encouraging the Jewish people to listen to his advice despite the initial difficulties they may experience on that path. They should not be misled by the difficult beginning of the second path.

 

Rav Yisroel Apelbaum is the Rosh Yeshiva of Yeshiva Tiferes Chaim in Jerusalem and a student of Rav Chaim Pinchos Scheinberg zt”l.  He explains that when the Torah says, “I place before you today, a blessing and a curse”, it is not a onetime decision of how you want to lead your life. The pasuk says, hayom-today”. It refers to every single day of your life. Even if you are already older and you did not acquire as much Torah and mitzvos as you should have, then hayom, today, you can still change!  Once, Rav Yisroel Salanter zt”l went to a shoemaker, very late in the day. Rav Yisroel asked him if he could still fix his shoes even though it was getting dark. The shoemaker replied that as long as his candle was still burning, he could fix the shoes. Rav Yisroel learned an important lesson from the words of the shoemaker. As long as a person has a breath of life, he can still turn his whole life around. One can acquire a portion in Olam Haba, the World to Come, in one moment. One must stop to think about what he needs to correct or improve in. The yetzer hara will tell him to wait until tomorrow because he still has so much more time to live. One must negate his yetzer hara and start hayom, today! (from Torah Anytime.com)  

Rabbi Avrohom Stulberger is Dean of Valley Torah High School in Valley Village, California. He says that you don’t have to wait for Olam Haba to enjoy your positive choices in this world. You can also benefit in this world. One who is seeking temptations will never find satisfaction and will never be happy. He will experience inner frustrations at not being able to totally fulfill his temptations. He will want more and more.  He will never be satisfied. So, he will not be happy.  It is true that following the Torah and its mitzvos initially can have challenges. However, in addition to acquiring eternal bliss in Olam Haba, following the Torah will bring one more happiness in this world.  One who lives a life with closeness to Hashem and to the Torah will have more joy and inner peace.  (from Torah Anytime.com)  

With one additional mitzvah, each of us can bring blessings to ourselves and to the entire world!

 

Parshas Ekev: Smash!

Parshas Ekev

Smash!

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“I grasped the two tablets and threw them from my two hands and smashed them before your eyes.” (Devarim 9:16)

I remember reading a story about a famous Rosh HaYeshiva who was teaching a very complicated shiur. At one point, someone asked a question. The Rosh HaYeshiva thought about the question and said that you are correct and my premise is wrong. Whereby, the Rosh HaYeshiva closed his Gemorah and ended the shiur.

A couple called Rabbi Yisroel Brog for advice. The wife had a good job. Her salary was needed to help pay the family’s bills. The problem was that her working environment was not morally conducive for a religious woman. Rabbi Brog told the couple that Hashem would not want her to stay in that situation and that she should quit her job. Rabbi Brog said that Hashem would help her find another job. She quit her job. Eventually she got a better paying job working in a Jewish environment.

Moshe Rabbeinu was reviewing with Klal Yisroel past events. Moshe indicated that when he had seen the Jews sinning with the golden calf, he smashed the luchos that he had been about to present to Bnei Yisroel.  The last pasuk in the Torah says, “And for the entire strong hand and for the entire great display that Moshe performed in view of all of Yisroel.” Rashi explains that this is listing Moshe’s outstanding achievements. Moshe brought down the Torah to Bnei Yisroel from the Heavens. Moshe also performed many miracles in the desert during the 40 years that the Bnei Yisroel were there. The 3rd achievement was that Moshe’s heart inspired him to shatter the luchos before their eyes. Mizrachi adds that these were the luchos which were the handiwork of Hashem. They were magnificent! Yet, Moshe smashed them! And Hashem congratulated Moshe for doing so.

Rabbi Yissocher Frand explains that this achievement of breaking the luchos was considered Moshe’s crowning achievement. Why was breaking the luchos Moshe’s definitive achievement, even more so than receiving the Torah? Rabbi Yissocher Frand answers that Moshe put in Herculean effort to receive the Torah. He did not eat for 40 days and 40 nights while Hashem taught him the Torah. And, he had to battle the angels who didn’t want to give up something so precious to a person of flesh and blood. Moshe had a reason why he felt that the right course of action was to break the luchos. Even so, destroying something in which one put in so much effort is very difficult. Yet Moshe did it! For that, Moshe received high praise.

Rabbi Mordechai Gifter zt”l expressed a similar thought from the Talmud (Pesachim 22B).

It says the word “אֶת” in the Torah about 4,000 times. A tanna, a rabbi of the Mishna, Shimon Ha’amsuni said that each pasuk could have been written, leaving out the word “אֶת”. Thus, each time that the Torah says the word “אֶת” it always implies the inclusion in the particular subject matter something which is not mentioned expressly in the text. Shimon Ha’amsuni spent many years delving into the psukim and expounding on what the Torah was teaching with each “seemingly extra” word “אֶת”. One example is that when, the Torah says (Shmos 20:12), “כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶךָ”, “Honor your father and your mother”. Shimon Ha’amsuni taught that the extra word, אֶת, teaches that one should also honor his older siblings. When Shimon came to the pasuk, “אֶת ד’ אֱלֹקֶיךָ תִּירָא”, “Fear Hashem, your G-d” (Devarim 6:13), he was stymied. He could not understand what the extra word “אֶת” could be adding. He felt that it was impossible to feel awe of another human being alongside Hashem. Because of this one “אֶת” that had stumped him, Shimon concluded that his entire hypothesis was incorrect, and the word “אֶת” is not always teaching something new! Therefore, Shimon withdrew all his earlier deductions.  Shimon’s students asked him what would happen to all the other explanations of the word “אֶת” that he explained until now. Shimon haAmsuni responded, “Just as I have earned reward for my interpretations, so too shall I earn reward for withdrawing.”

 

Shimon was willing to give up his Magnum Opus, his life’s work, for the sake of intellectual honesty.

The Talmud (Bava Kama 41B) says that eventually Rabbi Akiva was able to deduce what the word “אֶת” in this pasuk was teaching. Thus, he proved that Shimon Ha’amsuni’s hypothesis was correct. Rabbi Akiva said it teaches that one is required to be in awe of talmidei chachamim as a corollary to one’s awe of Hashem! The reverence one must have for Torah scholars is like the reverence one must have for Hashem!

The question is why didn’t Shimon Ha’amsuni also deduce from the word, “אֶת”, the same thing that Rabbi Akiva expounded? Ben Yehodaya answers that Hashem hid this explanation from Shimon to reward him for his revoking his life’s work. Shimon gave it up for the honor of Hashem, so as not to give an incorrect explanation of the Torah. That was very special to Hashem and Hashem wanted to reward Shimon for it! (Ben Yehodaya gives a 2nd answer that it was for Rabbi Akiva’s benefit…)

What is the explanation of why one should revere a Torah scholar just as one is supposed to fear Hashem? Why did Rabbi Akiva think it was proper to place a human authority side by side with Hashem?

Sefer Hamussar (The Pirkei Avos Treasury by Rabbi Moshe Lieber on Pirkei Avos 4:15) answers that one achieves life in the World to Come through the teachings of the Torah scholars. Therefore, one should revere them.

The Dubno Maggid gives a similar answer by way of a moshol (The Maggid of Dubno and His Parables by Benno Heinemann). There was once a blind man who had to travel constantly to earn a living. He had a friend who always went with him, as a guide. Whenever the blind man traveled outside the country, he carried a safe-conduct pass permitting him to leave the country and to return. Once, when returning to the country, the blind man and his guide were stopped by the border guard who asked to see their papers. The blind man took out his own safe-conduct pass. Then the border guard asked to see the guide’s papers. The guide had none. The blind man said that his guide did not need any papers since he was included in his. The border guard looked again at the blind man’s papers but did not see the guide’s name listed. The blind man explained that his document permitted him to travel abroad to pursue his livelihood. The blind man continued and said that obviously a blind man cannot travel alone. Thus, obviously his document, by implication, included the guide as well.

The Dubno Maggid continued that the pasuk tells us to fear Hashem. How does one attain that since one is “blind” in that area, not knowing what to do. One must have a guide to teach him what to do. The guides are the talmidei chachamim, the Torah scholars. Thus, they are included by implication in the word “אֶת”. Proper respect for them is an essential part of fearing Hashem. If we do not take them as guides, we would never know how to fear Hashem.

Rabbi Gifter zt”l gave a different answer as to why Shimon Ha’amsuni could not come to the same conclusion as Rabbi Akiva. Rabbi Gifter z t”l says that Rabbi Akiva saw Shimon Ha’amsuni. He saw a talmud chacham who devoted himself to a major project. Yet, when he found that he could not explain the word “אֶת” just one time, he was willing to backtrack and give up the entire project! Rabbi Akiva saw a person so committed to the truth and one who was willing to give up so much by admitting that his life’s work was all mistaken. Thus, Rabbi Akiva said that this person is worthy of our awe.

Based on this, Rabbi Frand asks some powerful questions we should ask ourselves. “Am I compromising on my values?  Am I making good choices in my life or am I making excuses for bad behavior? Is the way I act among secular colleagues acceptable for a religious person? Should I continue working in a place where my spirituality is being tested daily? Is running my business requiring access to forms of media that I should not be viewing or reading?” These are difficult questions that we must ask ourselves since it could mean walking away from something, in which we have invested tremendous effort in achieving. If we do that which we know that Hashem wants and we walk away from making the wrong choices, then Hashem will reward us!                            (based in large part from Rabbi YIssocher Frand, The Power of a Vort)

 

 

Parshas V’eschanan: Just Say It!

Parshas V’eschanan

Just Say It!

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“You will heed, Yisroel, and you will be careful to fulfill [the mitzvos], so that you will benefit and so that you will multiply exceedingly, as Hashem, G-d of your forefathers, spoke about you, a land flowing milk and honey.” (Devarim 6:3)

The Torah says, “You will heed, Yisroel, and you will be careful to fulfill [the mitzvos], so that you will benefit and so that you will multiply exceedingly, as Hashem, G-d of your forefathers, spoke about you, a land flowing milk and honey.” (Devarim 6:3)

Many commentaries are bothered as to what the connection is between the beginning of the pasuk and the last few words, “a land flowing milk and honey”.  

Rabbeinu Bachya connects the last few words of this pasuk to the next pasuk that begins with Shema Yisroel. It is to remind us that the purpose of our going to Eretz Yisroel is not just to live there and to enjoy it. The purpose of going is to enable us to keep Hashem’s mitzvos.

Ibn Ezra connects those words to the end of a pasuk that is 2 psukim earlier.  “This is the mitzvah, the statutes and the laws that Hashem, your G-d, commanded to teach you to fulfill in the land that you are crossing over there to inherit.”

The Chasam Sofer has a different approach (as quoted on Torah Anytime by Rav Moshe Donnebaum, the Rosh Yeshiva of Yeshivas Betzel Hachochmo in Melbourne Australia). According to the Talmud (Megillah 15A) if one says the name Rachav then a certain tuma, impurity, is placed on a person because Rachav was a woman of ill repute. The Chasam Sofer says that all the more so if one says something holy, it will make an impression on him and imbue him with a certain kedusha, holiness. It will elevate a person and will have a positive effect on him. The Chasam Sofer cites sefer Sifsei Yeshanim written by R’ Shabsei Bass, who also authored the famous commentary on Rashi, the Sifsei Chachamim. Interestingly, the entire sefer just lists the names of many sefarim and their authors. The introduction quotes Rabbi Isaiah Halevi Horowitz zt”l, the Shelah Hakadosh whose words explain the main purpose of the sefer. The Shelah Hakadosh says that if one is unable to learn all the holy sefarim on The Torah such as the Sifra, the Sifrei , Talmud Bavli, Talmud Yerushalmi, etc,,, he should at least say the names of the sefarim. Whether the person is unlearned or he is one who will not finish learning all of Torah (which is most of us). He should say the name of each sefer while feeling in his heart that he desires to be able to learn it. Furthermore, he should cry that he doesn’t understand those sefarim. By saying the name of the sefer, in some way, it is counted as if one was learning the sefer.  When one says the name of someone holy or the name of a sefer it will have a positive impact!  Just saying those words also affects a person, the same way that mentioning holy names does. Based on this understanding we can know understand the pasuk:

“You will heed, Yisroel”- You should be mindful to say the holy name Yisroel

  “and you will be careful to fulfill [the mitzvos]” – This will energize and elevate you to do the mitzvos

 “so that you will benefit and so that you will multiply exceedingly”

“as Hashem, G-d of your forefathers, spoke about you, a land flowing milk and honey.”-And where do we see this idea? As Hashem already told us, “a land flowing with milk and honey”. Hashem said this phrase many times in the Torah. Each time one says this phrase, it elevates him and imbues him with kedusha. 

 

One must be careful to avoid saying unholy words and names lest it have a negative impact on him. In contrast, one should say the names of holy people and holy sefarim, as well as holy phrases. That will have a positive impact on him

and imbue him with holiness.

 

Parshas Devarim: Bully Me No More!

Parshas Devarim

Bully Me No More!

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“I instructed your judges at that time, saying, ‘Listen among your brethren and judge righteously between a man and his brother or his litigant. You should not show favoritism in judgment. Small and great alike shall you hear…’” (1:16)

Moshe Rabbeinu gave instructions to the judges.  Rashi says that the judges were told to be patient and deliberate in judgement.  Even if they already had similar cases in the past, they were instructed to discuss the current case thoroughly.  The judges were also told not to show any favoritism. Ohr HaChaim says that the judges were told to pay equal attention to both parties in a dispute. The judges should not do anything that might be interpreted by one of the parties that the judges favor one side over the other. The judges shouldn’t even look at one person while he is presenting his case while not looking at the other person when he presents his case. Rambam (Hilchos Sanhedrin 21) says that the judges should not allow one of the parties to speak to the full extent that he feels necessary while the other is told to speak concisely. The judges should not treat one person favorably and speak gently to him while treating the other person harshly and speaking sternly to him. One of the litigants should not be allowed to sit, while the other stands. The Rambam even adds that if one of the litigants is dressed well while the other is dressed shabbily, the judge should turn to the well-dressed one and tell him to either provide similar clothes to the other person or to dress like him. 

 

Part of the reasoning for these judicial instructions is to ensure that both parties are comfortable telling their complete sides of the story. If one of the parties feels that he is not being treated the same as the other one, he may feel inhibited and unwilling to express all the points that may help him win the case. He may be too afraid to speak up. Furthermore, if one litigant is dressed differently, then subconsciously a judge may be more favorably inclined to allow him to win his case.

 

The Torah also instructs the judges that they are forbidden to accept bribes. It is forbidden even if the judge were to judge the case totally properly.  However, the concern is that accepting a bribe may cause a judge to view one party more favorably than the other and may sway the judge’s ruling.

 

The Talmud (Kesubos 105B) teaches that bribes don’t necessarily have to come in the form of money. Even seemingly minor exchanges can affect the way a judge notices things. The Talmud explains, for instance, that even saying nice things to a judge may be a form of bribery that could cloud his judgment. There were several amoraim, rabbis of the Talmud, who excused themselves from judging a case after accepting minimal favors that we would hardly consider bribery.

 

Shmuel was having difficulty crossing a rickety footbridge. Someone reached out and helped him cross the bridge. It turned out that this man had a case scheduled in Shmuel’s beis din. Shmuel disqualified himself from judging the case. He was concerned that the favor he had received from this man would cause him to subconsciously want to see this man win the case. That would cause Shmuel to inadvertently skew the proceedings to make that happen. Ameimar was sitting in beis din, and a feather flew onto his head. Someone came over and removed the feather. When the person told Ameimar that he was there to have his case heard, Ameimar disqualified himself from hearing the case. Mar Ukva had an instance in which someone spat in front of him, and another person came and covered up the saliva. The second person had a case scheduled in which Mar Ukva was to be the judge and Mar Ukva disqualified himself. The final case listed in the Talmud is about Rav Shmuel bar Yossi’s sharecropper. The sharecropper normally delivered Rav Shmuel bar Yossi’s share of the produce every Friday. One week, the sharecropper had to be in town on Thursday for a monetary case, so he decided to deliver the produce a day early. Rav Shmuel bar Yossi excused himself from judging the case of the sharecropper lest he be affected by the favor of having his produce brought to him a day early. Even though Rav Shmuel bar Yossi was given his own produce, that was coming to him anyway, the favor of receiving it a day early could have subconsciously caused Rav Shmuel bar Yossi to judge the upcoming case in favor of the sharecropper.

 

We would think that these rules were too restrictive on the judges. If a judge is honest, what difference would it make if someone did an inconsequential favor or complimented him? Would he then judge the case dishonestly? Certainly not! However, subconsciously, he would feel a little more favorable towards the one who had done him a favor. That could skew his judgement a little and cause him to judge the case differently. Similarly, if one was clothed in fancy clothes and one in rags, subconsciously the judge might skew his judgement in favor of the one dressed nicely. We see this happen in many court cases in non-Jewish courts. The defendant in a case will get a haircut and put on nice clothes to present himself in a more favorable light. He would do so, hoping to subconsciously influence the judge and the jurors.

 

The Torah’s guidelines for judges can teach us an important lesson for human relationships.  A judge may subconsciously favor one of the parties if he did a small, insignificant favor for him. We can apply this idea in our lives to help strengthen friendships or even start new friendships.  We can calm someone who is angry at us and cause him to look at us more favorably. We can also use this strategy to encourage a bully to stop bothering us. We should do him a favor, or favors, or give him a gift. This will affect him subconsciously and we may become more favorable in his eyes.

May we be successful in our efforts to increase ahavas Yisroel by bringing more peace between ourselves and others. May Hashem see our efforts and end our galus quickly.

Parshas Vayakhel-Pekudei – Just Try! You May Be Surprised…!

Parshas Vayakhel-Pekudei

Just Try! You May Be Surprised…!

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“They brought the Mishkan to Moshe, the Tent and all its vessels, its clasps, planks, bars, pillars, and sockets.” (Shmos 39:33)

Something unusual occurred once the parts of the Mishkan (Tabernacle) were completed. The Mishkan was ready to be set up. But Bnei Yisroel were unable to! Midrash Tanchuma (Pekudei 11:6) says that the Jewish People approached Moshe, showing him all the various parts of the Mishkan.  “Moshe, our master, everything you told us we have done. Everything you asked us to bring and to give, we have given…. Perhaps we have overlooked something?” Moshe confirmed that everything was done perfectly. So why were Bnei Yisroel unable to set it up? Midrash Tanchuma answers that Moshe was distressed at not having been able to participate in the construction of the Mishkan. The work had been performed by Bezalel, Oholiav, and the wise-hearted. Because Moshe was distressed, Hashem concealed from Bnei Yisroel the secret of how to set up the Mishkan. Then Hashem gave Moshe the opportunity to set it up to enable him to participate in the construction of the Mishkan.

 

Midrash Rabbah (Bamidbar 12:9) points out that Moshe was actually very involved in the construction of the Mishkan.  He was constantly teaching and supervising the artisans to ensure that everything was being done precisely as Hashem had commanded, without mistakes. That is why in Parshas Pekudei when the pasukim discuss the building of the different parts Mishkan, the pasukim all conclude that the work was done, “as Hashem had commanded Moshe”.  That is, all the work was done precisely as Hashem had commanded Moshe. And Moshe made sure to teach the artisans exactly as it was supposed to be done.

 

The Midrash continues that, in fact, since Moshe put his heart and soul into this endeavor, the building of the Mishkan was attributed to him. The pasuk says, “On the day that Moshe finished setting up the Mishkan.”  (Bamidbar 7:1). Rashi, quoting Midrash Tanchuma says that Betzalel and Ohaliav and the wise-hearted constructed the Mishkan. Yet it is attributed to Moshe because he put his heart and soul into it to ensure that it was done precisely as Hashem had shown him.

 

Sefer Lekach Tov (by Rabbi Yaakov Yisroel Beifus) cites Rabbi BenTzion Bamberger who asks a very insightful question. If Moshe was so involved in the Mishkan, so much so that it was attributed to him, what does it mean that Moshe felt pain because he did not participate in its construction? He did participate! Rabbi Bamberger answers that although Moshe was so involved, he did not have an active role of actually making something for this holy endeavor. That made him feel sad.

 

Sefer haChinuch (Mitzvah 16) discusses the importance of physical actions. We are influenced by our actions. Actions that we do create a permanent imprint on our hearts. Even if a wicked person would learn Torah and do mitzvos for selfish reasons (lo lishma), those actions would help veer him towards good.

 

We see the importance of doing physical actions. Although Moshe was very involved supervising the construction of the Mishkan, he did not have an active part in physically building it. That is why Moshe felt distressed. That is why Hashem arranged for Moshe to set up the Mishkan.

 

Hashem told Moshe that he should set up the Mishkan. Rashi says that Moshe questioned Hashem.  Moshe wondered how it could be possible for a human being to set up the Mishkan? Hashem responded that Moshe should put his hands on the boards of the Mishkan and it would appear as if he set it up by himself. In reality, Hashem was going to set it up.

 

Rav Avrohom Pam zt”l (Messages From Rav Pam by Rabbi Sholom Smith) learns a beautiful and important lesson from this Rashi. A person must ALWAYS try.  Sometimes one feels that a certain undertaking is impossible. And he may have good reasons as to why it seems impossible. Because of that feeling, one might not even try. We see from this that we must always try! We must start the process and often Hashem will help us succeed even though we had thought that it was impossible. Many worthy organizations and Torah institutions are in existence because someone tried to do the “impossible”!

 

A great example of this is the story of Pharoah’s daughter. She heard the sound of baby Moshe who was floating in a basket in the Nile River, far from her. Yet she put in an impossible effort! She stretched out her hand. Hashem did the rest and miraculously extended her hand temporarily so that it reached Moshe’s basket.

 

Rabbi Yekusiel Yehudah Halberstam zt”l, The Klausenberger Rebbe, went through the horrors of the Holocaust, losing his wife and all of his 11children. Afterwards, he went to Eretz Yisroel where he established the religious neighborhood of Kiryat Sanz. He also established an orphanage and a hospital, as well as schools and yeshivos in Israel as well as in the United States. He once approached someone to ask for financial help for one of his projects. The man responded, “I am sorry, but I just can’t.” The Rebbe told the man that when he was the Rav in the city of Klausenberg, he thought that he couldn’t carry his own tallis and tefillin. His attendant carried it for him. However, during the Holocaust, the Nazis forced him to carry 50 kilo bags of cement up and down a hill for 15 hours a day without being given food or water. The Rebbe said, “Oy, did I find out what I was really capable of. One should never say, ‘I just can’t do it’. A person has no idea what he is really capable of doing. During the war, I used all that hidden strength for the Nazis. Now, I am using that same hidden strength that I discovered to build worlds.”                                                                        (Rabbi Elchonon Jacobovitz on Vayemain)

 

We should never feel that any task is impossible. We should just try to do our best. Often Hashem will make our efforts succeed! What we had thought would be impossible, may well become a reality! Our efforts can make a difference in the lives of many people!