Category Archives: Sefer Devarim

Parshas Ki Seitzei: Thank You??!!

Parshas Ki Seitzei

Thank You??!!

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“Do not despise the Edomite, for he is your brother; do not despise the Egyptian, for you were a stranger in his land.” (Devarim 23:8)

There is a famous story about a German gentile boy who grew up with his mother. He studied about the Holocaust and decided to travel to Israel to do more research at Yad Vashem. In Israel, he became attracted to Judaism and converted to Judaism. He was now known as Avraham. Avraham became engaged to a Jewish girl who had also converted. Avraham invited his mother to come from Germany to attend the wedding. Before the wedding, he persistently questioned his mother about his father. She finally told him the truth. His father was a former Gestapo agent who had murdered thousands and thousands of Jews. After the war, he was caught, tried, and sentenced to life in prison. Avraham was shocked beyond belief at this news. He told his mother that he never again wanted to hear about his father. A few years later. Avraham’s mother called him and said that he must come to Germany immediately to see his father who had only weeks to live. At first, Avraham refused. Then, he said he would go on the condition that he could bring his two children with him. His children, with their peyos around their ears, would show his father that he had failed in his attempt to exterminate the Jewish People. Avraham’s mother agreed. Avraham was exceedingly angry when he saw his father, a murderer of thousands. Finally, Avraham asked his father if he had ever done anything good. After all, why else would he have merited to have two Jewish grandchildren? His father replied that his job was to go into the Jewish section of towns and round up all the Jews, including women and children. He would have them brought to the center of town where they were shot to death. One time, his commander told him to check a barn behind a building. Avraham’s father went inside the barn and noticed two sets of eyes peering at him from under a haystack. He realized that these were from Jewish children who were hiding. He told Avraham that for some unknown reason, which he still did not understand, he pretended that the children were not there. He told his commanding officer that there were no Jews in the barn, thus sparing their lives. Now Avraham understood why his evil father merited to have two Jewish grandchildren. (Rabbi Zecharya Wallerstein zt”l on Torah Anytime.com)

The Torah says that we should not despise an Egyptian, “for you were a stranger in his land.” (Devarim 23:8) Therefore, “Children who will be born to them, in the third generation, may enter into Hashem’s community.” (ibid:9) Only a third-generation Egyptian convert may marry a Jew. [The Torah mentions certain peoples who, if they convert to Judaism, are still forbidden to marry a Jew for a specified number of generations. Rabbi Yosef ben Yitzchok Bekhor Shor was a French tosafist of the 12th century. He points out that this law does not apply nowadays. While King Sancherev of Assyria was trying to conquer the world, he displaced nations. Each nation that he conquered, he moved out of their land to other countries. Eventually, it became difficult to know anyone’s ancestry (other than the Jews), including who a true Egyptian was. Therefore, an Egyptian convert, as well as other converts, would be permitted to marry a Jew right away because of the Talmud’s rule דכל דפריש מרובא פריש].

Logically, we should hate Egyptians and never permit them to marry a Jew. After all, the Egyptians were exceedingly cruel in the way that they subjugated us. They even threw our firstborn baby boys into the river to drown! Yet, the Torah says that the third generation of an Egyptian convert is permitted to marry a Jew. Why? Rashi says because the Egyptians hosted us in our time of need. Rabbeinu Bachya adds that the fact remains that at a crucial point in our history Egypt offered a home to our people. They welcomed Yaakov’s family and gave them food during the famine.  Da’as Zekanim says that the Jews were welcome and well-treated residents in their country for many years.

The Talmud (Bava Kama 92B) brings Rava who asked Rabba bar Mari for the source of the statement, “If there is a well that you drank from, do not throw a stone into it.” Rabba bar Mari said that the source is our pasuk!  “You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, because you were a stranger in his land”. Since you dwelled in their lands, you may not cause them harm. We see from this the requirement that the Torah places upon on to show gratitude for favors done for us.

The Netziv says in Ha’emek Davar that this is a characteristic of a refined soul. It makes us better people when we pay back the good that is done to us. And for this reason, Hashem trained us with this mitzvah.

Rav Avraham Pam zt”l points out (Messages from Rav Pam by Rabbi Sholom Smith) that the Egyptian hospitality lasted for a long period of time, for almost 100 years. With Pharoah’s permission, Yosef settled his family in the city of Goshen. The Jewish People multiplied from 70 people to a nation of millions. Out of gratitude for that, we accept their 3rd generation converts in marriage to a Jew.

We learn something very important from this. A small measure of good is not discounted by a large measure of bad (and vice versa). Although the Jews suffered greatly at the hands of the Egyptians, we can not overlook the years that they showed us much kindness.

Rabbi Pam zt”l takes this idea to teach us an important lesson for life. If someone does you a favor, you owe him a debt of gratitude. Even if that person stops helping you or causes you pain, you are still obligated to show him gratitude! At times, friends and even spouses get angry at one another because of one rude remark or thoughtless action. What about all the good that they have done? We are not permitted to forget all that good! We should focus on the good that they have done for us and minimize our focus on the bad. If we take this lesson to heart, peace will flourish, and we will be happier!

Rav Dessler zt”l  (quoted in Talelei Oros by Rabbi Yissachar Dov Rubin) adds that if we must show gratitude to the Egyptians, then consider how much greater is our obligation to show gratitude to those who do favors for us without causing us any suffering!

It is a mitzvah to maintain an attitude of gratitude! That attitude will bring us much happiness in life.

 

Parshas Shoftim – Let’s Use The Power!

Parshas Shoftim

Let’s Use The Power!

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“She called the Name Hashem Who had spoken to her. You are Almighty Who sees ….” (Bereishis 16:13)

In the city of Ofakim, there was a couple who were not blessed with children for many years. Many years of treatment and visiting doctors in many parts of the world did not bring the desired results. One day, the rav of Ofakim, Rav Shimshon Dovid Pincus zt”l told the husband to come to his house after midnight. He did so. Rav Shimshon ushered him outside and into his car. Rav Shimshon drove for a long time. Finally, he stopped in the middle of the desert and told the husband to leave the car. “Right here, right now, you will be alone in the desert. Just you and the Ribbono Shel Olam. Now is the time for you to break down and cry real tears. Daven to Hashem like you’ve never davened before. Hashem wants to hear your t’fillos – and in the merit of this s’gulah, you will see a salvation. I will come back for you in a half hour.” The man got out of the car. All alone, in the pitch darkness, he davened. He begged and screamed and davened like never before. Thirty minutes later, Rav Shimshon drove up and rolled down his window. “No, you did not cry enough,” said the Rav to the astonished man. “This is not how to cry. Cry! Really cry! Beg and plead and cry from the depths of your heart and soul! Give it every, last ounce of energy. Use all of your remaining strength! Then, you will see salvation!” Rav Shimshon rolled his window back up and drove away a second time! The young man walked back into the desert night and let it all out. He screamed at the top of his lungs and cried to the point of total exhaustion. When Rav Shimshon pulled up 30 minutes later, he got out of the car and smiled. “Yes! This is what I meant by crying!” The man’s face was bright red and he was soaked through and through from perspiration and buckets and buckets of salty tears! “Now, you will surely see Hashem’s salvation,” concluded the Rav. Nine months later, almost to the day, the couple was blessed with a beautiful, healthy baby boy!

How great is the power of true t’fillah from the depths of one’s heart! (Queens Jewish Link by Rabbi Dovid Hoffman)

Teshuvah, Tefilla and Tzedakah annul the evil decrees against us.

We are already in the month of Elul, preparing for Rosh Hashana, Yom Hadin. Prayer is one important area to strengthen. We can reap great dividends from it!

v The Talmud (Brachos 28B) tells us that each time Rabbi Necḥunya ben Hakana entered the beis midrash to learn Torah or exited the beis midrash, he recited a brief prayer. When he entered, he prayed for Divine help that he should not make a mistake in his learning or teaching Torah.  Upon exiting he thanked Hashem for giving him the great privilege of learning Torah.

Rabbi Menachem Meiri, a Rishon from the 1200’s, says we can learn from this that anytime we need any type of help we should compose a prayer, in our own words, asking Hashem for what we need. This will help us always feel connected to Hashem.

v Hagar, our Matriarch Sarah’s maidservant who also became our Patriarch Avraham’s wife, ran away from Sarah to the desert (Bereishis 16:6). Angels appeared to her, each one giving a different message. They told her to return to Avraham and Sarah and that if she showed proper respect to Sarah then she would become pregnant and have a son, Yishmael.

Rashi says that Hagar understood that the angels were representatives who were sent by Hashem. She had been used to seeing angels coming to Avraham’s house. She was surprised that she saw them in the wilderness. She responded by offering a prayer to Hashem, “She called [She prayed in] the Name Hashem Who had spoken to her. [She said] You are Almighty Who sees [everything]….” (Bereishis 16:13)

Sforno explains that Hagar’s new insight caused her to daven to Hashem. In her tefillah she praised Hashem for noticing her pain. Until now she had assumed that revelations from Hashem were confined to Avraham’s house. Now she learned that Hashem may reveal Himself in any location. She learned that Hashem notices people’s pain. That inspired her to increase her level of tefillah as she praised Hashem. 

Rav Henach Leibowitz zt”l said when we daven, if we would realize the extent of how much Hashem cares about us and how much Hashem feels our pain, it would inspire us to daven with complete kavana, concentration!

v Before Moshe passed away, he criticized Klal Yisroel for not davening to Hashem to remove the decree that forbade him from entering Eretz Yisroel. The Midrash (Devarim 7:10) states that Moshe told Klal Yisroel that he davened to Hashem to save them from annihilation due to the sin of the golden calf. Moshe said, “One person could redeem 600,000 by the egel but 600,000 could not redeem one person?” Rav Henach Leibowitz zt”l said that it is not logical to say that the Jewish People did not daven at all for Moshe. After all, he had done so much for them.  The Jews did daven! However, the decree was very strong, and it required a very strong prayer to remove it. Prayer comes from the heart and there are different levels of intensity that are possible. Moshe was telling the Jewish People, had you davened with even more intensity and with more tears, then the decree against me would have been removed.

Maharzu says (Devarim 3:11) in order for Klal’s Yisroel’s tefillah to have been effective to remove the decree against Moshe, they would have had to initiate the tefillah on their own. They did not. Even had Moshe told them explicitly to daven for him, the tefillah would not have been powerful enough to have their request granted.

The power of our prayers is increased by the level of sincerity of our tears and the deep feeling in our hearts. An added nuance of feeling can make the difference in how our tefillah is answered.

Anytime we need any type of help we should compose a prayer, in our own words, asking Hashem for what we need. The realization of the extent of how much Hashem cares about us, will inspire us to daven with more kavana, concentration! Prayer comes from the heart and there are different levels of intensity that are possible. Every added nuance of feeling can make the difference in how our tefillah is answered. We have the power of prayer. Let’s use it!

 

Parshas Re’eh – The Two Most Important Keys That You Must Have!

Parshas Re’eh

The Two Most Important Keys That You Must Have!

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“He will be merciful toward you…” (Devarim 13:18)

This week is Shabbos Mevarchim Elul. We announce that Rosh Chodesh Elul will begin this coming Sunday and Monday. 

A sign had been posted in the main shul of Kovno that Rav Yisrael Salanter would be giving a drasha (Torah discourse) in the afternoon of Shabbos Mevarchim Elul. Rav Yisrael entered the shul and walked past the aron kodesh to speak. He called out, ‘Rabbosai, we have already bentched Chodesh Elul.” At that moment that Rav Yisrael cried out the word “Elul”, he fainted from the awesomeness of the month. It is the month that we examine and improve our actions even more than the other months. We prepare outrselves for Yom Hadin, the Day of Judgement, of Rosh Hashana. We hope and plan for a good new year.

There is so much that we need to do to improve to prepare for Rosh Hashana. Rav Chaim Shmuelevitz zt”l gives two recommendations which can help us emerge meritorious in judgement (Sichas Mussar in the year 1972, shmuess # 38).

The Talmud (Rosh Hashana 17A) quotes Rava who says that if one is mevater, if he ignores and forgoes injustices done to him, the Heavenly court in turn forgoes punishment for all his sins. The Talmud continues with a story. Rav Huna, son of Rav Yehoshua, became sick. Rav Pappa went to visit him. When he saw that Rav Huna was dying, Rav Pappa said to his attendants to prepare his shrouds (Rashi). Miraculously, Rav Huna recovered. Rav Pappa was embarrassed to see him, as it seemed as if he had decreed Rav Huna’s death. Rav Huna’s friends asked him, “What did you see when you were lying there suspended between life and death?” He replied that he was truly close to dying. Rashi says that he was supposed to have died. However, the Heavenly court determined that Rav Huna was a person who was mevater, he ignored insults and waived what was due to him. He was not exacting in judgement to others. Therefore, the Heavenly court was not exacting with him in his judgment. Even after death was decreed and Rav Huna was near death, he was spared.

The Talmud quotes Rav Acḥa bar Chanina who qualifies this by saying that Hashem forgives the sins of one who is mevater only if the reason that he is mevater is due to his humility.

Rav Chaim’s second segulah and recommendation is learned from this week’s Parsha. The Torah discusses an “עִיר הַנִדַחַת”, the Wayward city. That is a city where most of its inhabitants were persuaded to serve idols. The Torah says that the guilty parties are killed by the sword. The entire city with all its property is destroyed. It is eternally forbidden to rebuild that city (Devarim 13:13-19).

Or HaChaim explains that along with the mitzvah to kill the inhabitants of this Wayward city comes a major peril. This act would normally uproot the trait of mercy and cause cruelty in the hearts of those who killed the sinners. It normally would even create a desire to murder!  In fact, the Chofetz Chaim zt”l was very concerned that the Jewish soldiers returning from battle in World War I would have a tendency towards killing.

In this situation of those who killed the inhabitants of the Wayward City, Hashem gives a special promise that He will give them mercy, preventing their actions from automatically causing them to become cruel (Devarim 13:18).

The Torah adds “וְרִחַמְךָ”, “and He will be merciful,” to teach us that when we are cruel to others that is how Hashem act towards us [I assume that this means that Hashem will judge us justly but strictly, according to our actions]. However, when we are merciful to others, then Hashem will also be merciful to us.

The Talmud spells this out (Shabbos 151B). Rabbi Gamliel, son of Rabbi Yehuda HaNasi, quotes the pasuk, “And and He will be merciful toward you and He will show you mercy….” (Deuteronomy 13:18) This teaches us that anyone who has compassion for Hashem’s creatures will receive compassion from Heaven, and anyone who does not have compassion for Hashem’s creatures will not receive compassion from Heaven.

כׇּל הַמְרַחֵם עַל הַבְּרִיּוֹת  מְרַחֲמִין עָלָיו מִן הַשָּׁמַיִם, וְכֹל שֶׁאֵינוֹ מְרַחֵם עַל הַבְּרִיּוֹת אֵין מְרַחֲמִין עָלָיו מִן הַשָּׁמַיִם.

 

Rav Chaim Shmuelevitz zt”l gives us two keys to benefit us as we prepare for Rosh Hashana,

the Day of Judgement. One is to ignore and forgo injustices done to us.

The other is to show compassion to others.

These actions benefit us personally and will make the world a happier place as well!

 

 

 

Parshas Eikev: The Best Business Deal!

Parshas Eikev

The Best Business Deal!

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“At the end of forty days and forty nights, Hashem gave me the two stone tablets, the covenant tablets.” (Devarim 9:11)

I want to share a beautiful dvar Torah from Rabbi Yissocher Frand.

Yaakov Dovid Wilovsky was born in the Russian town of Kobrin in 1845. When he was six years old his father hired a private tutor to learn Torah with him. The learning went well. After a few months, Yaakov Dovid’s father, who was very poor, was no longer able to afford to pay tutor. The tutor continued learning with Yaakov Dovid for another few months. Then the tutor sent a message that, regretfully, he would be unable to continue tutoring unless he got paid. Yaakov Dovid’s father was distraught that his son would have to stop learning Torah with the tutor, but he had no money to pay him. That night in shul, Yaakov Dovid’s father heard a rich man say that he was building a home but was unable to find bricks to build the chimney. Yaakov Dovid’s father went home, dismantled the bricks from his own chimney, and sold them to the wealthy man for a large sum of money. Then Yaakov Dovid’s father hurried to the tutor and paid what he owed him in addition to a salary for the next 6 months. It was a cold winter, but Yaakov Dovid’s father could not light a fire without a chimney. The family suffered from the cold, but Yaakov Dovid’s father was happy. He felt that he had made a good deal and that the suffering was worth it if it meant that Yaakov Dovid could continue learning Torah.

Needless to say, this love for Torah made a strong impression on the young Yaakov Dovid. He advanced in his Torah learning and became well-known as the Ridvaz. He wrote many sefarim, held rabbinic positions and attained a full understanding of both the Babylonian and Jerusalem Talmud.             

The Yalkut Shimoni relates that once Rabbi Yochanan and Rav Chiya bar Abba were walking together. They passed a field, an olive grove, and a vineyard. At each stop Rabbi Yochanan remarked that he used to own each of them but sold them to be able to learn Torah. Rabbi Chiya started crying, sad that Rabbi Yochanan did not leave anything to support himself in his old age. Rabbi Yochanan responded that his actions were an indication of the great business deals that he had made. ‘The world was created in only six days, but the Torah was given in forty days and forty nights. I sold something created in six days and bought something that took forty days to be given.”

The Yalkut Shimoni teaches us that trading physical possessions for Torah is the greatest business deal that one can make!

Rabbi Yochanan and the Ridvaz’s father both illustrated such love for learning Torah.

What can we do to show how much we love Torah? Rabbi Frand gives a great example. Imagine if your boss asked if this one time you are able to stay a few hours late, at three times your regular salary. You would most likely jump at the opportunity. What if that would mean that you would miss your Daf Yomi shiur or that you would miss learning with your chavrusa? Would it still be worth giving that up even one time, for the extra money? (Obviously, at times, there are different considerations.)

Another example could be if there was a suit sale and you could save $100 on a suit. However, it would require you to stop your regular learning schedule one hour early. Would it be worth it? If you do go, you are valuing your one hour of learning at a mere $100. Yet, every single word of Torah learned is a new mitzvah and is priceless. In one hour, you can speak thousands and thousands of words of Torah. Is it worth trading something so priceless for a mere $100?                                                                           

(Rabbi Frand on the Parashah 2)

 

 

 

Parshas Nitzavim – Vayelech – United We Stand, Divided We Fall!

Parshas Nitzavim – Vayelech

United We Stand, Divided We Fall!

 

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‘‘You stand, this day all of you before Hashem your G-d; the heads of your tribes, your elders and your law officers, every man of Yisroel.” (Devarim 29:9)

Rav Chaim Volozhin zt”l said a beautiful parable. A nobleman’s carriage was traveling in a rainstorm. The carriage veered off the road and the wheels sank in the mud. No matter how much the nobleman lashed his four horses, the horses were unable to extract the wagon from the mud. A peasant with three small ponies passed by. He told the nobleman to unharness his four horses and attach the peasant’s three ponies to the carriage. The nobleman laughed at this suggestion. How could three small ponies accomplish what his four strong horses could not? The peasant insisted and the nobleman had nothing to lose, so he agreed. When the ponies were harnessed to the wagon, the peasant lashed his whip once. As soon as he did that, the ponies struggled and pulled the nobleman’s carriage out of the mud. The nobleman was shocked!  Three small ponies accomplished what four strong horses could not! The peasant asked him where he got his horses. The nobleman said that he bought them from four of the world’s finest stables. The peasant said that this was why the nobleman’s horses failed in their task. “Your horses are rivals and feel animosity towards each other. When one is lashed, the other three are happy and do not try to help. My ponies might be small, but they are brothers. When one is lashed, the other two try to save him with all their strength. Therefore, my three ponies accomplished more than your four grown horses”. (Love Your Neighbor by Rabbi Zelig Pliskin)

The Torah (Devarim 29:9) says, “‘‘You stand, this day all of you before Hashem your G-d; the heads of your tribes, your elders and your law officers, every man of Yisroel.”          

Rashi explains that the more prominent people were mentioned first.

Rabbi Yosef Tzvi Dushinsky says the Torah first speaks to all Klal Yisroel and then lists a hierarchy, with the heads of the people followed by lesser officials. Then the Torah refers to every man in Israel. That suggests that no one should be considered more important than another. He explains that the Torah is teaching us that although man assigns importance to others based on their positions in life, Hashem does not differentiate. When all Klal Yisroel, all the Jewish People, are standing before Hashem, they are all equal in His eyes.

The Torah (Devarim 30:4) says, “If your exiled one will be at the edge of the heavens, from there Hashem your G-d will gather you and from there He will take you.”  

Many commentaries are bothered by the words, “from there will He take you” which seem to be extra. How is that different than “from there will Hashem your G-d, gather you”?

HaKsav VeHaKabalah explains that Hashem will gather you from your exile and will take you back as a nation, as you had been previously.

Rabbi Shimshon Chaim Nachmani zt”l, in his Zera Shimshon, (sourced in Zera Shimshon 2 by Rabbi Nachman Seltzer) says that according to the Talmud (Yoma 9B) the reason that Klal Yisroel went into exile was because of baseless hatred that they had for one another. Our final redemption will only come when there is peace and love between all members of Klal Yisroel. This is the explanation of the pasuk. Hashem will “gather you”. Hashem will make peace among the Klal Yisroel, and they will be “gathered together”. Then Hashem will “take you” out of exile.

The Birchas Kohanim (Bamidbar 6:24-26), the blessings of the Kohanim are recited in the singular, not plural. Rabbi Moshe Leib of Sassov says that this teaches us that our greatest blessing is togetherness. We have many differences amongst Klal Yisroel. However, there are also many commonalities. Focusing on the similarities and the fact that we were all created in the image of Hashem will help us identify more with others and will lead to greater unity. (Growth Through Torah by Rabbi Zelig Pliskin)

Rav Yisroel Salanter says that we should focus on the good qualities of others. That will help us feel love for them even at times when they upset us.

The Torah says (Vayikra 25:38), “I am Hashem your G-d who brought you out from the land of Egypt to give you the land of Canaan, to be a G-d for you”. Why does the pasuk repeat “to be a G-d for you”?

Sforno explains that the purpose of Creation was for Klal Yisroel to interact with one another, as we are all part of one neshama, one soul. Each act of kindness that we do helps bring unity among Klal Yisroel.

There is a fable about an old man, nearing his death. He called his sons to give them some parting advice. He ordered his servants to bring in a bundle of sticks wrapped together. To his eldest son, he commanded, “Break it.” The son strained and strained, but with all his efforts was unable to break the bundle. Each son in turn tried, but none of them was successful. “Untie the bundle,” said the father, “and each of you take a stick.” When they had done so, he called out to them: “Now, break it,” and each stick was easily broken. “You see my meaning,” said their father. “Individually, you can easily be conquered, but together, you are invincible. Unity gives strength.”

Much of the world is united against Klal Yisroel. It is important that we push aside the differences that we have with one another. We must focus on our similarities. We need to focus on the positive traits of those who do not share all of our beliefs. We should do acts of kindness with one another, especially to those who do not share our beliefs. We should remember that we are all part of the same neshama! Our efforts can bring unity, which in turn will bring our final Redemption!

May it come speedily in our days!

 

 

Parshas Ki Savo: Who Will Be YOUR Neighbor in the World to Come?

Parshas Ki Savo

Who Will Be YOUR Neighbor in the World to Come?

 

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“Cursed is the one who degrades his father or his mother, and the entire people will say, Amen”. (Devarim 27:16)

Rabbi Yehoshua ben Ilem was once told in a dream that a butcher named Nanas would be his neighbor in the World To Come. Rabbi Yehoshua was stunned! His life was devoted to learning Torah and doing mitzvos. How could it be possible that a simple butcher would be his neighbor in the next world? Rabbi Yehoshua decided to find out more about Nanas. He traveled with his students from town to town, asking if anyone had heard of Nanas the butcher. Finally, Rabbi Yehoshua found the town where Nanas lived. He went to Nanas and asked him about the good deeds that he did. Nanas told him that he had elderly parents who were not capable of taking care of themselves. He fed them, gave them drinks, washed them and dressed them. When Rabbi Yehoshua heard this, he kissed Nanas on his head and said, “I am truly fortunate to have you as my neighbor in the world to come.” (Love Your Neighbor by Rabbi Zelig Pliskin, quoting Sefer HaDoros).

As the Jews were about to enter the Land of Israel, they reaccepted upon themselves certain mitzvos. The mitzvos were announced by the Leviim in the form of blessings and curses to which all the Jews responded amen.  One of the mitzvos that they reaccepted was to give proper honor and respect to one’s parents. The Torah says (Devarim 27:16),“אָר֕וּר מַקְלֶ֥ה אָבִ֖יו וְאִמּ֑וֹ וְאָמַ֥ר כׇּל־הָעָ֖ם אָמֵֽן”.  “Cursed is the one who degrades his father or his mother, and the entire people will say, Amen”.

Rav Avraham Pam zt”l points out a fascinating insight. Rashi defines the word “מַקְלֶ֥ה” as “to degrade”. Rav Pam zt”l says that this admonition is not limited to dishonoring a parent with words or deeds. It also includes failing to respect parents in one’s heart or looking down on them! It applies even if one does not express his feelings openly! This is also the deeper meaning of one of the confessions that we say on Yom Kippur, “זִלְזוּל הוֹרִים וּמוֹרִים”, asking Hashem for forgiveness (one must also receive forgiveness for the person you disrespected) for showing contempt for parents and teachers. Here too, it means to be disdainful of them, even if only in your mind!

If parents don’t “measure-up” to our expectations, we must realize that they grew up with different life experiences than we did. Their education system was much different than ours. Their challenges in life have also impacted who they are. Chayaei Adam (67:30) says that an integral part of the mitzvah of honoring parents is “to think highly of them, as if they were great and noble people”.  It may be a challenge, at times, to feel that way. However, we must remember that the greatness of our parents is not always noticeable to us. We don’t know their true greatness and how Heaven views them since we do not know the challenges in life that they had to overcome. We don’t know what good deeds they did in quiet manner. They may be greater than we realize. At the very least, our parents deserve great respect for giving us life and raising children as good as we are.                       (Messages from Rav Pam by Rabbi Sholom Smith)

Rabbi Meir Simcha HaCohen of Dvinsk zt”l, in his sefer Meshech Chachma, says that the wording of the Torah is “מַקְלֶ֥ה” from the root “קַל”, which means light or easy. A child may cause pain to his parent, thinking that it is no big deal. After all, his loving parent will forgive him afterwards, not wanting his child to receive a punishment for his actions. To counter that attitude, the Torah says, “אָרוּר”, this child will be cursed. He may never cause pain to a parent.

We should never act disrespectfully to our parents,

thinking that it is okay since they will eventually forgive us.

Our parents deserve our utmost respect in words, deeds, and even in our hearts!

 

 

Parshas Ki Seitze – Don’t Be Too Late!

Parshas Ki Seitze

Don’t Be Too Late!

 

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“Seek Hashem while he may be found, call upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return to Hashem, and He will have mercy upon him….” (Yeshayahu 55:6-7)

Rabbi Eliezer learns from psukim in the Torah that a teacher should teach the lessons to his students, as much as four times. The Talmud (Eruvin 54B) continues to tell us about a Rabbi who showed extreme patience. Rabbi Perida had a certain student who was a weak learner. As a result, he always taught the lesson four hundred times until the student would understand. One day, someone came and asked Rabbi Perida to be involved in a particular mitzvah as soon as he would complete his lesson. Rabbi Perida taught his student four hundred times as usual, but this time the student did not successfully learn the material. Rabbi Perida asked him why this time was different. Why didn’t he grasp the lesson? The student replied that when he heard that Rabbi Perida was needed after the shiur, his mind was distracted from the lesson. Every moment, he was thinking that Rabbi Perida was about to leave and would not be able to finish the lesson. Rabbi Perida calmed the student and said that he was going to reteach the lesson right away and was not going to leave until he completed the lesson. Rabbi Perida then retaught the lesson an additional four hundred times!

One Shabbos, Rabbi Yaakov Aryeh Neiman z”l, Rosh Yeshiva of Or Yisrael Yeshiva in Petach Tikva, visited Rabbi Moshe Rosenstein z”l, the mashgiach of the Lomze Yeshiva. Rabbi Rosenstein was in the middle of testing a boy, from his yeshiva, in Chumash. Rabbi Neiman was curious and asked whose child this was. Rabbi Rosenstein responded that the child was Hashem’s child!

Rabbi Neiman was impressed with this answer. He wrote in his sefer, Darchei Mussar, that this is a very important lesson for everyone who teaches children. The educator must always be aware that he is teaching Torah to the child of the King of Kings, Hashem. With this thought constantly in mind, the educator will be imbued with more patience and more love towards the children. Rav Neiman felt that such patience as Rav Perida had shown must have resulted from his feeling that he was teaching the children of Hashem. (Yalkut Lekach Tov by Rabbi Yaakov Yisroel Beifus)

The Talmud (Eruvin 54B) continues that due to the merit of Rabbi Perida’s great devotion to his students, a Divine Voice emerged and said that he would merit an excessively long life. [He actually was given the choice for four hundred years to be added to his life, or that he and the rest of his generation would merit the World-to-Come. He preferred the latter. Hashem rewarded him with both]

In his commentary, Ben Yehoyada, the Ben Ish Chai zt”l explains that this special reward was not for Rabbi Perida’s daily patience. Rather, Rabbi Perida was rewarded specifically for this one time. Why? It would have been totally normal for Rabbi Perida to feel anger or resentment. Most people would become upset if their effort of teaching a lesson so many times had been totally wasted. Not only did Rabbi Perida not feel anger, but when he repeated the lesson another 400 times, he did so with a with joy that even radiated to his face.

The Alter of Slabodka, Rav Nosson Tzvi Finkel zt”l saw that one of his students was not having success in his learning. The Alter fasted and davened for his student to succeed.

The Talmud (Shabbos 119B) quotes Rav Yehuda in the name of Rav, “What is the meaning of that which is written (Tehillim 105:15) ‘Do not touch My anointed ones and do My prophets no harm” (16:22)? ‘Do not touch My anointed ones,’ refers to the schoolchildren, who are as precious and important as kings and priests (Maharsha), ‘and do not harm My prophets,’ refer to the Torah scholars. Reish Lakish said in the name of Rabbi Yehuda HaNasi that the world only exists because of the Torah learned by schoolchildren. And Reish Lakish said in the name of Rabbi Yehuda Nesia that one may not interrupt schoolchildren from studying Torah, even to build the Temple!”

Rav Avraham Pam zt”l asks (Messages from Rav Pam by Rabbi Sholom Smith) what if one is a teacher or a mechanech who devoted much time and energy into a student and was not successful? One would likely feel discouraged, as if one’s efforts were all wasted. To answer that, Rav Pam has a message from this week’s parsha. (Devarim 13:7,11)

There is a severe punishment to one who tried to persuade someone else to worship other gods. The Torah tells us not to show him compassion and not to look for legal loopholes to save him from the death penalty of stoning. The Alter of Kelm zt”l learns an important lesson from this. This person is punished solely for his efforts. Even if he was unsuccessful in his persuasion, he is still punished severely! How much more we can expect Hashem to reward us for our efforts of trying to bring a Jew closer to Hashem! Hashem will reward the teacher for his efforts, even if, through no fault of his own, he is unsuccessful. Furthermore, says Rav Pam, a person does not know the long-range result of his efforts. The teacher planted and watered a seed. It may take a long time before something grows. Be’ezras Hashem, when it does, it will be evident that his efforts WERE successful!

A very important message to educators and to parents is that the children whom we guide and teach are also Hashem’s children. If we can absorb that message, we will be more patient and more understanding. Also, we should not become discouraged if it seems as if our efforts were wasted. Sometimes, it takes time before our efforts are realized. G-D willing, we may yet see the beautiful fruits of our labors!

 

Parshas Re’eh – A MUST-READ For All Teachers and Parents!

Parshas Re’eh

A MUST-READ For All Teachers and Parents!

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“You are the children of Hashem, Your G-D…” (Devarim 14:1)

Rabbi Eliezer learns from psukim in the Torah that a teacher should teach the lessons to his students, as much as four times. The Talmud (Eruvin 54B) continues to tell us about a Rabbi who showed extreme patience. Rabbi Perida had a certain student who was a weak learner. As a result, he always taught the lesson four hundred times until the student would understand. One day, someone came and asked Rabbi Perida to be involved in a particular mitzvah as soon as he would complete his lesson. Rabbi Perida taught his student four hundred times as usual, but this time the student did not successfully learn the material. Rabbi Perida asked him why this time was different. Why didn’t he grasp the lesson? The student replied that when he heard that Rabbi Perida was needed after the shiur, his mind was distracted from the lesson. Every moment, he was thinking that Rabbi Perida was about to leave and would not be able to finish the lesson. Rabbi Perida calmed the student and said that he was going to reteach the lesson right away and was not going to leave until he completed the lesson. Rabbi Perida then retaught the lesson an additional four hundred times!

One Shabbos, Rabbi Yaakov Aryeh Neiman z”l, Rosh Yeshiva of Or Yisrael Yeshiva in Petach Tikva, visited Rabbi Moshe Rosenstein z”l, the mashgiach of the Lomze Yeshiva. Rabbi Rosenstein was in the middle of testing a boy, from his yeshiva, in Chumash. Rabbi Neiman was curious and asked whose child this was. Rabbi Rosenstein responded that the child was Hashem’s child!

Rabbi Neiman was impressed with this answer. He wrote in his sefer, Darchei Mussar, that this is a very important lesson for everyone who teaches children. The educator must always be aware that he is teaching Torah to the child of the King of Kings, Hashem. With this thought constantly in mind, the educator will be imbued with more patience and more love towards the children. Rav Neiman felt that such patience as Rav Perida had shown must have resulted from his feeling that he was teaching the children of Hashem. (Yalkut Lekach Tov by Rabbi Yaakov Yisroel Beifus)

The Talmud (Eruvin 54B) continues that due to the merit of Rabbi Perida’s great devotion to his students, a Divine Voice emerged and said that he would merit an excessively long life. [He actually was given the choice for four hundred years to be added to his life, or that he and the rest of his generation would merit the World-to-Come. He preferred the latter. Hashem rewarded him with both]

In his commentary, Ben Yehoyada, the Ben Ish Chai zt”l explains that this special reward was not for Rabbi Perida’s daily patience. Rather, Rabbi Perida was rewarded specifically for this one time. Why? It would have been totally normal for Rabbi Perida to feel anger or resentment. Most people would become upset if their effort of teaching a lesson so many times had been totally wasted. Not only did Rabbi Perida not feel anger, but when he repeated the lesson another 400 times, he did so with a with joy that even radiated to his face.

The Alter of Slabodka, Rav Nosson Tzvi Finkel zt”l saw that one of his students was not having success in his learning. The Alter fasted and davened for his student to succeed.

The Talmud (Shabbos 119B) quotes Rav Yehuda in the name of Rav, “What is the meaning of that which is written (Tehillim 105:15) ‘Do not touch My anointed ones and do My prophets no harm” (16:22)? ‘Do not touch My anointed ones,’ refers to the schoolchildren, who are as precious and important as kings and priests (Maharsha), ‘and do not harm My prophets,’ refer to the Torah scholars. Reish Lakish said in the name of Rabbi Yehuda HaNasi that the world only exists because of the Torah learned by schoolchildren. And Reish Lakish said in the name of Rabbi Yehuda Nesia that one may not interrupt schoolchildren from studying Torah, even to build the Temple!”

Rav Avraham Pam zt”l asks (Messages from Rav Pam by Rabbi Sholom Smith) what if one is a teacher or a mechanech who devoted much time and energy into a student and was not successful? One would likely feel discouraged, as if one’s efforts were all wasted. To answer that, Rav Pam has a message from this week’s parsha. (Devarim 13:7,11)

There is a severe punishment to one who tried to persuade someone else to worship other gods. The Torah tells us not to show him compassion and not to look for legal loopholes to save him from the death penalty of stoning. The Alter of Kelm zt”l learns an important lesson from this. This person is punished solely for his efforts. Even if he was unsuccessful in his persuasion, he is still punished severely! How much more we can expect Hashem to reward us for our efforts of trying to bring a Jew closer to Hashem! Hashem will reward the teacher for his efforts, even if, through no fault of his own, he is unsuccessful. Furthermore, says Rav Pam, a person does not know the long-range result of his efforts. The teacher planted and watered a seed. It may take a long time before something grows. Be’ezras Hashem, when it does, it will be evident that his efforts WERE successful!

A very important message to educators and to parents is that the children whom we guide and teach are also Hashem’s children. If we can absorb that message, we will be more patient and more understanding. Also, we should not become discouraged if it seems as if our efforts were wasted. Sometimes, it takes time before our efforts are realized. G-D willing, we may yet see the beautiful fruits of our labors!

Parshas Eikev – Please, Please Pass the Bread!

Parshas Eikev

Please, Please Pass the Bread!

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“And you shall eat and be satisfied, and you shall bless Hashem, for the good land that He has given you.” (Devarim 8:10)

The Torah gives us a mitzvah, obligating us to say Birchas HaMazon after eating a meal consisting of at least 1 regular-size slice of bread. “And you shall eat and be satisfied, and you shall bless Hashem, for the good land that He has given you” (Devarim 8:10).

On Motzei Shabbos, the Klausenberger Rebbe, Rabbi Yekusiel Yehudah Halberstam zt”l, would lead a lengthy program (tisch) for his followers. Once, long after the conclusion of the program, he wanted to eat bread again, specifically to be able to bentch one more time. He did so because he was worried lest he had not concentrated properly the first time that he had bentched, hours before. Rabbi Pinchas Menachem Alter zt”l, was the 6th Gerrer Rebbe. His son was asked at which part of the seder his father displayed the most heartfelt devotion. His answer was the Birchas Hamazon. Rabbi Mordechai Schwab zt”l could spend 25 minutes reciting the Birchas HaMazon! One year, before Rosh Hashana, Rav Elazar Menachem Man Shach zt”l ,who was already well into his 90’s, accepted upon himself a “kabbalah” an obligation for the upcoming year. He accepted to bentch only from a bentcher, and not by heart. (Touched by His Blessing by Rabbi Yechiel Spero)

Interestingly, there are some people who purposely will not eat bread because they prefer not to be “bothered” by having to recite the Birchas HaMazon. Or they may recite Birchas HaMazon quickly, with minimal concentration. Yet, it is apparent from the actions of the great people mentioned above, that there is something very special about reciting Birchas HaMazon slowly, from a bentcher, and with concentration. If all of us appreciated the value of Birchas Hamazon, then we would rush to eat bread to be able to recite Birchas HaMazon!

What is the secret of Birchas HaMazon? What is so special about it that it elicited such responses from great people?

It is the only bracha which is directly mandated by the Torah, rather than by the rabbis. It involves much more than thanking Hashem for food. In Birchas HaMazon, we express our gratitude to Hashem and gratitude is the essence of our relationship with Hashem. When we bentch, we express our yearning and thanks. We verbalize our appreciation for the privilege of dwelling together with the Shechinah, Hashem’s Holy Presence. We are thankful to Hashem for providing for all our needs.

Moshe Rabbeinu established the 1st bracha of Birchas Hamazon, upon seeing the manna fall in the desert after the Jews left Egypt. In that bracha we acknowledge the fact that Hashem provides sustenance to all. The 2nd bracha was established by Yehoshua. In that bracha we express our gratitude for Eretz Yisroel and the fruit that it bears.

Why isn’t the order of the first two brachos reversed? Shouldn’t we be expressing our gratitude and appreciation right away?

Rabbi Yechiel Spero (Touched by His Blessing by Rabbi Yechiel Spero) says that perhaps this can be explained using a thought from Rav Yitzchak Hutner zt”l (Pachad Yitzchak, Chanukah 2:2). To properly give thanks, one must first recognize and acknowledge the gift that he has received. Once we understand that Hashem sustains the entire world, is the source of our livelihood, and all that we are blessed with, then we can express our gratitude for all the good that Hashem bestows upon us.

Sefer HaChinuch (Mitzvah 430) writes, “I have a tradition from my teachers that whoever is meticulous regarding Birchas Hamazon will have his parnasah, his livelihood, available for him in a dignified manner all his life.”

There are also many other blessings, including finding one’s marriage partner, that one receives for reciting Birchas HaMazon with concentration

The Roke’ach says that one who davens or recites Birchas HaMazon with concentration, merits 100 types of roses that surround the river of Gan Eden.

The Talmud (Brachos 48B) quotes Rav Nacḥman who explains the basis of the first four brachos of Birchas HaMazon. He says that Moshe Rabbeinu instituted the first bracha when the manna descended for the Jews. In that bracha, we acknowledge that Hashem provides food for everyone. Yehoshua instituted the second bracha after the Jews entered Eretz Yisroel. In that bracha we thank Hashem for giving us Eretz Yisroel. King David and King Shlomo each instituted part of the third bracha, “Who builds Yerushalayim”. As King David conquered the city, he instituted, “…on Yisroel Your people and on Yerushalayim Your city…”. As King Shlomo built the Temple, he instituted, “…on the great and Holy Temple…”. The Rabbis in Yavneh, led by Rabban Gamliel, instituted the fourth bracha, “Who is good and does good …”. It refers to the slain Jews of the city of Beitar at the end of the Bar Kochva rebellion. These holy souls were initially denied burial by the decree of Hadrianus, and the bodies were stored adjacent to a vineyard for some years. They were ultimately brought to burial. “Who is good”, thanks Hashem that the corpses did not decompose while awaiting burial, “and does good”, thanks Hashem that Hadrian’s initial decree was reversed and that they were ultimately brought to burial.

The Talmud continues, showing how each bracha is alluded to in the Torah.

The Rashba (Talmud Brachos 48B) asks a question. The Talmud illustrates how the specific brachos of Birchas HaMazon are indicated in the Torah, proving that each of the brachos are a Torah obligation. If so, what does the Gemorah mean when it says that the brachos were instituted by Moshe Rabbeinu, Yehoshua, Kings Dovid & Shlomo, and the rabbis of Yavneh? Minchas Chinuch (430) explains that Moshe and the others determined the messages that the brachos should contain. The actual text was established by Ezra and his Beis Din. It is all based on the pasuk in the Torah (Devarim 8:10).

Bentching the Birchas HaMazon is a mitzvah from the Torah. It is an appropriate show of appreciation to Hashem. It is the vehicle that can bring us many Heavenly blessings when we recite it with concentration. May Hashem always shower his blessings upon us.

Parshas V’eschanan – The Power of a Simple Mitzveh!

Parshas V’eschanan

The Power of a Simple Mitzveh!

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“Ben Azzai says: Run to perform a “minor” mitzvah as you run to perform a “major” one. Flee from sin for one mitzvah leads to another mitzvah and one sin leads to another sin and the reward for a mitzvah is a mitzvah, and the consequence of a sin is a sin.” (Avos 4:2)

Once, a ba’al teshuvah told Rav Yechezkel Abramsky zt”l that he only observed those mitzvos which he could understand. He did not appreciate the meaning of wearing tefillin, therefore he did not wear them. He asked Rav Abramsky zt”l to give him an explanation for this mitzvah which would inspire him to perform the mitzvah. Rav Abramsky zt”l told the man to wear the tefillin daily for two months, after which he would explain the basis for the mitzvah of tefillin. Two months passed but the ba’al teshuvah did not return to hear the explanation. Some time later, Rav Abramsky zt”l happened to meet this man and asked him why he had not returned after the two months. The man replied, “After I began putting on tefillin, I began to feel the power and greatness of this mitzvah. Thus, I had no reason to search for an explanation.” (Talelei Oros by Rabbi Yissachar Dov Rubin)

In Pirkei Avos (4:2) Ben Azzai said that one should run to perform even a so-called “minor” mitzvah for “one mitzvah leads to another mitzvah”. Any mitzvah that we do has a remarkable impact on us. Even a mitzvah that we think is a “minor “mitzvah (Ran and Rambam, Avos 2:1) or even one that is enjoyable and easy to do (Tiferes Yisroel) is significant. Why? Rashi explains that the performance of any mitzvah “unleashes a spiritual chain reaction”, presenting one with even more opportunities to do a mitzvah. Rabbeinu Yonah adds that this “domino effect” causes mitzvos to become habitual.

Ben Azzai continues that the “reward for a mitzvah is a mitzvah”. Rashi explains that Hashem rewards the mitzvah with the opportunity to do another mitzvah, thus giving you greater spiritual reward. HaChassid Yaavetz explains that the greatest reward for a mitzvah is the mitzvah itself. The opportunity to come closer to Hashem through the performance of a mitzvah is the greatest reward anyone could possibly receive.

The opposite holds true as well. The performance of a sin, even a seemingly “minor” one, makes an impact. It can lead to more sins. Each sin dulls the conscience and makes the following sin easier to do. This is generally the strategy of the Evil Inclination. The Evil Inclination entices us to do a “small” sin. One sin leads to another, and the Evil Inclination then tries to get us to do a “major” sin. The Evil Inclination’s strategy is like the allegory of a frog placed in a pot of water. The premise is that if a frog is put, suddenly, into boiling water, it will jump out. However, if the frog is put in warm water which is then brought to a boil slowly, it will not perceive the danger and will be cooked to death. Similarly, the Evil Inclination will encourage us to do more “minor” sins and, before we know it, we fall prey to doing “major” sins.

Because of the great importance and effects that are attached to every mitzvah or sin, the Mishna in Avos exhorts us to “run” to perform even a “minor” mitzvah and “flee” from transgressing any sin.

The Rambam says that when the opportunity to perform a mitzvah presents itself, we should do it immediately! We see this illustrated in this week’s parsha. Moshe Rabbeinu set aside three cities on the east side of the Jordan River to serve as cities of refuge for those who killed unintentionally (Devarim 4:41). These cities would not be functional until after the establishment of the rest of the cities of the refuge in Eretz Yisroel.

Moshe’s love of mitzvos was so great! He knew that an unintentional murderer would not be admitted to the three cities of refuge that were in the east bank of the Jordan until the three cities of refuge that were in the land of Eretz Yisroel were established. He knew that his designation of cities of refuge would have no practical ramifications in his lifetime. Nevertheless, he felt that when there was a mitzvah that had come his way, he should fulfill it, as best as possible (Talmud – Makos 10A).

(based on The Pirkei Avos Treasury by Rabbi Moshe Lieber)