Category Archives: Sefer Devarim

Parshas Ki Teitzei: Listen to This Secret, and Smile!

Parshas Ki Teitzei

Listen to This Secret, and Smile!

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“You shall not see the donkey of your brother, or his ox falling on the road and hide yourself from them; you shall surely stand them up, with him.” (Devorim 22:4)

I shared this story from Rabbi Dovid Ashear in a previous dvar Torah, but it is worth repeating for this particular dvar Torah.

A woman walked into a bakery in Israel, one erev Shabbos. As she was thinking about what to buy, the salesman told her that there was a special sale, and she could get two cakes for the price of one. She liked the idea but said that she only needed one cake. He suggested that she give the second cake to someone else. She said that she could give one to her sister, but she did not have the time to bring it to her. When the salesman heard where her sister lived, he said that he lived only a few blocks away and could deliver it for her. He wrote the name and the address. She wrote a note saying, “From your sister.  Have a great Shabbos!” After Shabbos, she was surprised that her sister did not call her to thank her for the cake. She called her sister and was surprised to hear that the cake had not been delivered. The next morning, she called the bakery to find out what had happened. The salesman said that he had delivered the cake to the address she had given him, to her sister on the first floor. She said, “But my sister lives on the third floor!” Apparently, there were two people at that address with the same last name and the cake was delivered to the “wrong” person. This woman got very curious and looked in the phone book for the phone number of the person who did get the cake. She called and asked the woman who answered the phone if she had a received a cake that erev Shabbos. There was a long pause, and the sound of crying could be heard. When the woman composed herself, she said that what they got was more than just a cake. Apparently, her husband had not spoken to his sister for over 10 years because of a petty argument. When he saw the cake from “his” sister, he thought she wanted to make peace and renew the relationship. He called his sister to thank her. That phone call was the catalyst in bringing her husband and his sister back to a peaceful and loving relationship.

 

Reuven does not like Levi because Reuven feels that Levi caused him an injustice. Shalom does not like Shimon because Shimon did not speak-up to defend him. Yehudah does not like Binyamin because Binyamin did not help him when his help was needed. Zev does not like Beryl because Beryl once made fun of him. Leah is upset at Sara for not inviting her to her wedding. Nosson does not like his sister, Rochel, because of a comment that she had said about him to someone else in the family.

 

How can we unify Klal Yisroel? How can we bring peace amongst ourselves? How can we restore good feelings and friendship with one another? If we can think of a solution, we will feel a heavy burden lifted from our shoulders and we will feel much happier. Klal Yisroel will then become reunited as one.

 

Rabbeinu Bachya has a solution. The pasuk states, “You shall not see the donkey of your brother, or his ox falling on the road and hide yourself from them; you shall surely stand them up, with him.” (Devorim 22:4) You are obligated to help your brother in need. If his animal had fallen due to its heavy load, you are obligated to help him remove the load and help the animal stand. (There are many specific details about this mitzvah.)

 

Rabbeinu Bachya points out that the Torah had stated this mitzvah, previously, but with a major difference. The pasuk in Parshas Mishpatim (23:5) states, “If you see the donkey of someone you hate crouching under its burden, would you refrain from helping him? – You shall help him repeatedly.” The first time that the Torah obligates us to help, the Torah refers to the person in need as, “your enemy”. The second time that the Torah obligates us to help, the Torah calls the person in need, “your brother”. Rabbeinu Bachya learns a very important lesson from the difference in wording of these two psukim. If you assist your enemy with his falling donkey, he will eventually appreciate you and become “your brother.” He will forget the “hatred” between you and only remember the bond of love that unites brothers.

 

Rabbeinu Bachya gives us the secret formula to end hatred. Be nice to the person that you dislike. Do a favor to the one that you may hate. That will melt the feelings of hate in both of your hearts and will restore feelings of love. You will be happier and so will he. It is hard to be the one to take the first step, but it will be worth it! So many people have had their lives ruined due to arguments between friends or family members. Some of the arguments were even over minor things, but the bad feelings festered and grew.

 

Hashem loves us all, as a father loves his children. Think of how hurt a father feels when two of his children have a fight and are no longer speaking to each other.

 

Think of how happy it will make Hashem if you put in the effort to end discord between Hashem’s children. What a tremendous z’chus it will be for you and your entire family.

As Rosh Hashana approaches. what a powerful source of blessing this will be for you.

Go for it! Make yourself happy and bring blessings into your life!

 

[Go to JEPQueens.com and look in the Archives for Parshas Acharei Mos-Kedoshim. The dvar Torah titled, “Do Not Hit the Mailman”, gives another suggestion of how to help you remove the ill feelings from your heart.]

 

 

 

Parshas Re’eh: How Big are Your Ears!

Parshas Re’eh

How Big are Your Ears!

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“You shall open-up your hand to him…and provide whatever is lacking to him.” (Devarim 15:8)

There is a short story about a poor wagon driver who was broken-hearted after his young son had tragically died of pneumonia. Because of his extreme poverty, he had no choice but to go back to work immediately after the funeral. He was hired to drive a group of wealthy businessmen to another city. In the middle of the trip, the wagon driver started mumbling about his son. “He was such a good boy… it was only a cough….” The passengers were annoyed by the sounds of the wagon driver’s moans and groans. They shouted at him to stop bothering them. The wagon driver became silent. A few hours later, he started moaning and groaning again. As before, the passengers screamed at him to stop bothering them. This happened a few times, until they reached an inn. The passengers went inside to get something to eat and drink. The wagon driver remained outside to feed his horse. As he was feeding his horse, he repeated the story about his son’s death. The horse nodded its head from time to time. It seemed to the wagon driver that the horse was listening to him. He finally had found a sympathetic ear to listen to his sad story. (Rav Pam on Chumash by Rabbi Sholom Smith)

A number-of-years ago, a man walking the streets of New York City was stopped by a man holding a gun. At gunpoint, the stranger told the sad story of what he was going through. With great emotion, he poured-out his many problems. After an hour, he was finished speaking and put away his gun. He apologized to his victim for frightening him. He explained that he had been trying for weeks to find a sympathetic ear to listen to his problems. He was unable to find anyone, so he had to try desperate means. (Love Your Neighbor by Rabbi Zelig Pliskin, as heard from Rabbi Chayim Zaitchik)

When the Torah discusses the topics of giving tzedakah and doing chesed it says, “You shall open up your hand…and provide whatever is lacking to him.” (Devarim 15:8) The words, “to him” seem to be extra. In actuality, those words teach us the importance of dealing with every needy person as a unique individual. There is no concept of “one size fits all” when it comes to giving tzedakah or doing acts of chesed. The Ba’al Haturim, quoting the Sifri, says that if the poor man is used to eating bread, give him bread. If he is used to eating delicacies, give him delicacies. Rashi says that you should even give him a horse to ride on and a servant to run in front of him, if that is what he was used to.

Even if you are unable to give the poor man the money that he needs, you can still fulfill the mitzvah of doing chesed to him. Rav Pam zt”l says that doing an act of chesed does not necessarily require much money, time, or effort. It can be as simple a chesed as listening to someone unburden his problems. Every human being needs someone to listen to him. When you do so, that shows that you care.

A tzedakah collector once remarked that the best donation that he received each year came from a man who lived on the Lower East Side of Manhattan. After a few questions, the listener realized that the collector was speaking about the Gadol Hador, Rav Moshe Feinstein zt”l. Although Rav Moshe’s donation was not a substantial one, he made the tzedakah collector feel valued. He took the tzedakah collector’s hands in his own, gave him brachos and listened to him unburden himself of his problems. The Talmud (Bava Basra 9B) says whoever consoles a poor person with words of comfort and encouragement receives eleven blessings, almost double the blessings received for giving him money.

The Chofetz Chaim zt”l  (in Chovas HaShmirah, as quoted by Rabbi Pliskin) says that we have a moral obligation to boost the spirits of someone who is dejected, by speaking with him at length. A student once saw Rabbi Yisroel Salanter zt”l standing on a street corner, talking and joking with a stranger. The student was surprised since Rabbi Salanter zt”l usually had a very serious demeaner. He questioned his rebbe’s actions. Rabbi Salanter zt”l explained that the stranger had problems that were weighing very heavily on him, and he wanted to alleviate his depression (Ohr Yisroel, as quoted by Rabbi Pliskin).

We all have challenges in life. We all need someone to listen to us, at times.

We all need a sympathetic ear to hear us as we unburden ourselves.

Even if we have no solutions to others’ problems,

simply listening to them can help make a difference in their lives.

 

 

Parshas Eikev: Honesty is the Best Policy!

Parshas Eikev

Honesty is the Best Policy!

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“I bought a donkey. I did not buy a precious gem!” (Midrash Rabbah Eikev 3:3)

There was once a queen in Rome who lost a precious ring, a bracelet, and a necklace. She was very sad because these items were very precious to her. She sent a messenger who went through the streets of Rome proclaiming, “The queen has lost some precious jewels. A generous reward awaits the person who returns them within 30 days! Whoever keeps the jewels beyond 30 days will be punished by death!” The great Rabbi Shmuel bar Susrati happened to find the queen’s jewels. He held the jewels for 30 days and then went to return them to the queen. The queen was amazed. She was very happy to have her jewels returned. But she was angry that they were not returned sooner. She questioned Rabbi Shmuel who told her that he had heard the proclamation yet did not return the jewels sooner. The queen was puzzled until Rabbi Shmuel explained his actions. “I did not want you to think that I returned your jewels to earn the reward or because I am afraid of you. I returned them because in the Torah, my G-D commanded us to return a lost article to its owner.”  The queen realized that Rabbi Shmuel was both honest and righteous.  She said, ”Blessed is the G-D of Israel”. (Jerusalem Talmud Bava Metzia, Chapter 2, as quoted in Our Sages Showed the Way by Yocheved Segal)

In the times of the Beis HaMikdash, shekalim (actually, half-shekalim coins) were collected from most of the Jewish People. The money was used to pay for communal sacrifices that were brought in the Beis HaMikdash. The shekalim were stored in the Temple chamber. Three times during the year the shekalim were withdrawn and placed into three large chests. The one who withdrew the shekalim did not enter the treasury chamber wearing a hemmed cloak, a shoe, or a sandal, or wearing tefillin or an amulet. He did not enter wearing anything wherein he could hide shekalim. The Mishna explains (Shekalim 3:2) the importance of not wearing such items.  If this man would become poor, people might say that he became poor because he sinned by stealing some of the shekalim.  Conversely, if he would become rich, people might say that he became rich from stealing some of the shekalim. The Mishna continues saying that it is one’s obligation to be free of blame before man and before Hashem. As the pasuk says (Bamidbar 32:22), “And you shall be guiltless before Hashem and before the Jewish People”.

The Jerusalem Talmud (Shekalim 5:1:20) as well as the Babylonian Talmud (Yoma 38A) cite a few instances to illustrate this principle. The family of Avtinas were experts in preparing the ketores, the incense that was burned in the Bais HaMikdash. They were the only ones who knew the secret of how to properly prepare it so that its smoke went straight up, like a stick. No woman from this family ever went out wearing perfume. Not only that, but when anyone in this family married a woman from a different family, they stipulated with her that she could not put on perfume. They did this in order that others not suspect them of wrongdoing. They did not want anyone to think that they used the sacred incense to make perfume for their women. This was to confirm what the pasuk said “And you shall be guiltless before Hashem and before the Jewish People”.

It is not sufficient that a person act without sin in the eyes of Hashem. He must also appear upright in the eyes of other people so that they will not suspect him of wrongdoing.

The craftsmen of the House of Garmu made the lechem hapanim, the 12 loaves of bread that were put on the Shulchan, in the Beis HaMikdash. No other family knew the secret of how to make it. No one in this family ever ate bread made from fine flour. They ate only bread made of coarse flour mixed with bran, to fulfill that which is stated, “And you shall be guiltless before Hashem and before the Jewish People”. They did not want people to suspect them of using the recipe of the holy bread to use for their personal use. Not only must one’s behavior be beyond reproach, one should also make certain to be above suspicion.

Wow! The families of Avtinas and Garmu restricted themselves from everyday pleasures! They did so solely to avoid the false impression by cynics, that they were misusing holy items.

The Midrash (Devarim: Eikev 3:3) cites a story. Rabbi Shimon ben Shetach once purchased a donkey from an Arab. When Rabbi Shimon ben Shetach’s students looked at the donkey, they discovered a precious gem hanging around its neck. They were excited, for now their teacher would be able to teach Torah without the constant financial worries that had been plaguing him. When they told Rabbi Shimon ben Shetach about their discovery, he did not share in their excitement.  He said, “I bought a donkey. I did not buy a precious gem!” He promptly went and returned the precious gem to the Arab who had sold him the donkey. Whereupon, the Arab blessed him, and cried out, “Blessed is the G-d of Shimon ben Shetach!”

These stories highlight the importance of being honest and of acting above suspicion. What a beautiful lesson for us. How careful we must be to avoid the impression of dishonesty, even when doing nothing wrong.

Rabbi Henach Leibowitz zt”l asked a question on the above Midrash. Why did the Arab praise the “G-D” of Rabbi Shimon ben Shetach? Why didn’t he just praise Rabbi Shimon ben Shetach alone, for being so honest? After all, can’t a person be honest even if he does not believe in Hashem? Rabbi Henach Leibowitz zt”l learns an important lesson from this Midrash. One’s natural tendency is to rationalize. A person can convince himself that the action he wants to do is totally acceptable and not dishonest. Rabbi Shimon ben Shetach could have rationalized a reason to keep the gem.

Only when one is guided by Hashem and the Torah, will he see the truth, not rationalize, and do what is honest and proper. Then he will be “guiltless before Hashem and before the Jewish People”.

Parshas V’eschanan – Shabbos Nachamu: Don’t Touch The Fire On The Stove!

Parshas V’eschanan – Shabbos Nachamu

Don’t Touch The Fire On The Stove!

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“Comfort, comfort, My people, says your G-D” (Isaiah 40:1)

When Tzivia & Rafi grew older, they understood that the light hit did not come from anger but from love.

Both of our Batei Mikdash, Holy Temples, were destroyed on the 9th of Av. The destructions were devastatingly depressing for the Jewish People. They felt forsaken by Hashem. This Shabbos, we read the haftorah of nachamu, consolation, from the Prophet Isaiah (Isaiah 40:1). It is the first of seven consecutive weeks of haftorahs of consolation. “Comfort, comfort, My people, says your G-D”. Hashem, Himself, will comfort us and bring the ultimate redemption.

Hashem’s love for us is greater than the love of a parent for his child. Although we deserved to be punished, it pained Hashem greatly to do so. However, even when we were punished, Hashem showed His love for us. The Midrash Eichah (4:14) quotes a pasuk from Tehillim, Psalms (79:1) which discusses the destruction of the Temple. It is written: “A psalm of Asaf: Hashem, peoples have invaded Your inheritance”. Why does the pasuk say that it was a psalm, a song? Since it depicts a sad event, shouldn’t it have said the weeping of Asaf? The Midrash continues that this is analogous to a king who prepared a wedding house for his son. He made the house very beautiful. Unfortunately, the king’s son went astray. Immediately, the king went to the wedding house and ripped the curtains and broke the poles. The son’s mentor was overjoyed at what the king had done. He took a reed flute and began playing. He was asked, ‘The king overturned his son’s wedding house, and you are sitting and playing?!” He replied that he was happy that the king had overturned his son’s wedding canopy and did not vent his anger on his son. Similarly, they said to Asaf, “Hashem, blessed be He, destroyed the Sanctuary and the Temple, and you are sitting and playing?” Asaf replied that he was playing because he was happy that Hashem vented His wrath on the wood and stones and did not vent His wrath on the Jewish People.

Three times a year, on Succos, Pesach, and Shavuos, the Jews would make a pilgrimage to the Beis Hamikdash. The Talmud (Yoma 54A) quotes Rav Ketina who says that the kohanim would open the curtains to the Holy of Holies, in the Beis HaMikdash. They would show the people the keruvim, the two golden, childlike figures that were on the cover of the holy Aron. Rashi explains that the Jews saw that the keruvim were clinging to one another. This symbolized the love that Hashem had for the Jewish People. The Talmud (Bava Basra 99A) says that when the Jewish People had sinned and were distant from Hashem, the keruvim would face away from each other.

The Talmud (Yoma 54B) quotes Resh Lakish who says that when the Babylonians entered the First Temple, they saw that the keruvim were clinging to each other.

 Precisely at the time of the physical destruction, when Hashem distanced Himself from His people, He parted with an embrace. Hashem was sending us a message- I still love you and will always love you! Yes, I must destroy the Beis HaMikdash but I have not rejected you! My holy Presence is also going into exile, just as you are. But I shall return! And I will also bring you back!

We are Hashem’s special nation. Even when Hashem must punish us for our misdeeds,

He loves us so much! This should be a source of comfort for us.

 

Parshas Devarim – Special Tisha B’Av Issue: One Person Can Change the World! You Can Be That One Person!

Parshas Devarim – Special Tisha B’Av Issue

One Person Can Change the World! You Can Be That One Person!

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“Jerusalem was destroyed only because its inhabitants decided matters exactly according to Torah law” (Bava Metzia 30B)

During the Six Day War, the basement in the Mirrer Yeshiva served as a bomb-shelter for the neighborhood. Bombs would often land nearby. Once, there was a direct hit. It caused an explosion. Many of those in the basement thought that they would imminently die. Many cried out, “Shema Yisroel….”. There was a woman in the basement whose husband had abandoned her twenty years earlier, without giving her a “get”, a Jewish divorce. As a result, she was forbidden to remarry. Her life, during that time, had been very difficult. Now, her voice was louder than the others. She called out to Hashem that although she had suffered terribly because of her husband, she, now, forgave him! Then, she implored Hashem to, accordingly, forgive the Jewish People. Rabbi Chaim Shmuelevitz, the Mirrer Rosh HaYeshivah was also in the bomb shelter. He had heard the woman’s cries. He later said that he was certain that her prayer had saved all of them! She had overlooked the terrible wrong that had been done to her. That saved all of them.  (Artscroll Tishah B’Av, compiled by Rabbi Avrohom Chaim Feuer & Rabbi Shimon Finkelman)

Rabbi Chaim Volozhin zt”l in his sefer, Nefesh Hachaim (1:4), says that no Jew should ever say, “What am I and what power do my deeds have to accomplish anything in this world?”  Rather, every deed, word, and even thought, impacts the “Upper Worlds”.

Rabbi Yehudah Zev Segal zt”l learns from the Midrash Rabbah (Bereishis 60:2) that the world receives kindness in the merit of our forefather Avraham. Our forefather, Avraham, opened a flow of Divine kindness that continues thousands of years later, in our time!  The Chofetz Chaim zt”l (Sha’ar Hazechirah, Chapter 2) says that the way one conducts himself in this world, awakens a corresponding conduct from Hashem. Thus, Avraham’s kindness awakened a flow of kindness to this world. If one overlooks the hurt that others cause him, he awakens a similar compassion Above. Hashem will then overlook sins that are done against Him!  The Talmud (Bava Metzia 30B) says, “Jerusalem was destroyed only because its inhabitants decided matters exactly according to Torah law”. What was wrong with what they had done? Technically they acted properly in desiring justice. The problem was that they were unforgiving and did not look to compromise. They followed the exactness of the law. Hashem treated them in a similar way. Hashem also judged them according to the exactness of the law, without compromise and without overlooking their sins. This illustrates why it is so important for us to forgive wrongs done to us. According to the Talmud (Yoma 23A) if we overlook wrongs that are done to us then Hashem will treat us in kind and will “overlook” and forgive our personal sins. It will also cause a flow of extra kindness from Hashem to all Jews, potentially causing Hashem to overlook their sins as well. Even if we were clearly and hurtfully wronged, it is very meritorious and exceedingly beneficial to us not react to those wrongs. (Inspiration & Insight translated by Rabbi Shimon Finkelman)  

There was a woman who needed a specific salvation in her personal life. She went to Rav Chaim Kanievsky zt”l, the late Gadol Hador, for a blessing. He told her to find someone who was publicly embarrassed and did not respond in kind. Such a person would have the power to give her the blessing that she needed. It took her 4 years to find such a person. When she saw a woman being publicly humiliated at a wedding, she quickly begged her not to respond. The woman listened to her. She then explained the whole story and asked for a blessing for her specific need. Thereupon, she received the blessing, which indeed came true. (As told over by Rabbi Fischel Schachter)

Tisha B’Av is a very sad day for us. It was decreed that the Jews remain in the desert for 40 years before entering the Land of Israel. Men aged 20-60 years old, perished during those years. Both the First and Second Temples were destroyed on Tisha B’Av. Many other tragic events throughout history, also occurred on Tisha B’Av.

On the other hand, Tisha B’Av is a day of hope and new beginning, as the Moshiach was/will be born on Tisha B’Av.

Moshiach will herald a new era of peace, tranquility, good health, and an end to suffering. It is clearly a day for us to reflect on our deeds and try to improve. It is especially a time to work on our relationships. It is a time to do acts of kindness, to end strife and discord, and to forgive. Our actions can be the ones that bring the Moshiach!

 

Parshas Nitzavim: Treasure This!

Parshas Nitzavim

Treasure This!

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“Hashem … will circumcise your heart…to love Hashem…with all your heart and with all your soul, that you may live.” (Devarim 30:6)

The Chofetz Chaim zt”l questions the connection between the beginning of the pasuk and its last few words. What is the connection of the words, “that you may live” to “Hashem … will circumcise your heart…to love Hashem…with all your soul”?

The Chofetz Chaim zt”l  (Shem Olam perek 20) explains that we should rejoice at being given the gift of life through which we can attain the eternal bliss of our soul being attached to Hashem. When we think about this, it will bring us a feeling of intense love towards Hashem for giving us this opportunity.

The Chofetz Chaim zt”l explains by way of beautiful parable. Beryl was exceedingly poor. He dressed in rags and was always hungry and thirsty. One day, as he was walking, he heard screams. He ran to the source of the screams, getting there just in time to save a young man. It turned out that the man he saved was the prince. The king was so appreciative. To show his thanks, the king opened his treasury for one day, allowing Beryl to take anything that he desired. Beryl ignored his increasing exhaustion, extreme hunger, and thirst and spent the entire day loading treasures into sacks. Beryl’s efforts made him one of the wealthiest men in the kingdom. With his newfound wealth, Beryl got involved in different business ventures. They were highly successful, making Beryl the wealthiest man in the kingdom.

Every year, Beryl made a lavish feast on the anniversary of the day that he entered the king’s treasure room and became a wealthy man. He invited all the nobility and important people of the kingdom to his feast. He did this for many years. At that point, many of the people that he had invited did not know the story behind his wealth. One year, he asked the assembled guests if they knew what day was his happiest, and most satisfying. They all responded that it was the current day, the day of the magnificent feast. During the feast, Beryl sat in the middle, getting all the attention. All the important people were there, the room was richly decorated, the tables were laden with delicacies, and servants were going back and forth to satisfy everyone’s needs. Beryl said that they were mistaken. It was a day many years before, that he still remembered very clearly. He was exceedingly poor and less important than a common servant. Yet, every moment of that day was filled with endless happiness. He was very hungry, very thirsty, and very tired. Yet, he ignored all those feelings because he knew that every moment, he was becoming wealthier and wealthier. The more wealth he gathered, the happier he became. The entire day passed without him worrying about his growing hunger, thirst, and exhaustion.

We are like the poor man, Beryl. Hashem has allowed us into His “treasury, to collect the treasures of Torah learning and other mitzvos. We only have a limited time, our lifetime, to collect all the treasures. As it says in Mishlei (Proverbs 3:15), “She is more precious than rubies; All of your goods cannot equal her.” One word of Torah learning is more valuable than all the wealth of the world, combined. We should rejoice each moment we have to acquire more of the “treasure” of the Torah and mitzvos. We should feel such happiness that life’s difficulties and challenges don’t bother us. This should also awaken within us strong feelings of love towards Hashem.

If we feel distant from this feeling of happiness and only feel love towards Hashem when He gives us goodness in this world, it is because we have a heart blockage that prevents us from appreciating the value of Torah and mitzvos. That blockage also affects the extent of love we feel towards Hashem. However, as the pasuk says, when Hashem removes the blockage, we will appreciate the value of Torah and mitzvos. Then we will love Hashem even more, for every moment of life that He gave us.  We will appreciate the fact that Hashem enabled us to acquire the enormous wealth of Torah and mitzvos thereby giving us the opportunity to attain eternal bliss with Hashem.

Let us try to appreciate the contents of the treasure room that Hashem has opened for us. Gathering as much Torah learning and mitzvos that we can, during our lifetime, will connect our souls to Hashem, for eternity.

This appreciation will also help us navigate through the trials and tribulations of life.

 

Parshas Ki Savo: Don’t Be a Horse! Remove Your Blinders!

Parshas Ki Savo

Don’t Be a Horse! Remove Your Blinders!

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“And you shall sacrifice peace offerings…” (Devarim 27:7)

Blinders are commonly used on horses to prevent them from becoming distracted and losing concentration on the direction that they are supposed to be headed. When horses wear blinders, they are also incapable of seeing the entire picture or landscape. Their sight is limited to what they see directly in front of them.

On November 9–10, 1938, Nazi leaders unleashed a series of pogroms against the Jewish population in Germany and recently incorporated territories. This event came to be called Kristallnacht (The Night of Broken Glass) because of the shattered glass that littered the streets after the vandalism and destruction of Jewish-owned businesses, synagogues, and homes. During the pogrom, some 30,000 Jewish males were rounded up and taken to concentration camps. The increase in the personal assaults on the Jews, the nationwide Kristallnacht pogrom, and the subsequent seizure of Jewish-owned property all caused a flood of visa applications. (Google: Holocaust Encyclopedia)

The events on Kristallnacht were terrible moments for the Jews. I recently heard an insight from Rabbi Leibish Becker, in a weekly Parsha shiur of his. He said that the events of Kristallnacht caused hundreds of thousands of Jews to be saved! How? The Jews had viewed Hitler as a lunatic who would soon be deposed. Once they saw these organized events against the Jews, they realized that Hitler was going to remain in power. Many Jews started to emigrate out of the country.  When horses wear blinders, they are also incapable of seeing the entire picture. They could not have realized that this event was also beneficial.

Sarah lived in an assisted-living facility. One day, her companion noticed that Sarah’s arm had turned a purplish color. No one in the facility attributed any significance to that since discoloration is not uncommon for people on blood-thinner medication. Two weeks later when the arm got worse, Sarah was taken to the hospital. The doctor’s diagnosis was that Sarah had a dislocated shoulder. Unfortunately, too much time had elapsed since the onset of her injury, and the shoulder could not be put back in place. The hospital discharged Sarah. However, the facility that she had come from did not allow her to return. Sarah’s family could not find another suitable facility, so they took her into their home, a one-bedroom apartment. It was crowded and Sarah had many medical needs, but the family was happy to be able to help. A few weeks later, Sarah had a heart-attack and died.  Her family was saddened by her passing. However, they were happy to have had the opportunity to spend those last weeks with her. They realized that the sequence of events which they had thought was bad, had a very positive side to it; Sarah dislocating her shoulder, leaving the assisted-living facility, going to the hospital, being refused entry back into the facility and being unable to find another suitable home, resulted in Sarah living with her family. Sarah was happy to be with her family and her family was happy to have had the opportunity to spend those last few weeks with her. It was time that they all cherished. The horses wearing blinders could not have realized that those events that had occurred, were actually beneficial.

As soon as the Jewish People would enter Eretz Yisroel, the Torah was to be written on stones, in all 70 languages. The Talmud (Sotah 32A) describes the events that followed. Jews were to assemble on 2 neighboring mountains, for a new acceptance of the Torah. Six tribes stood on Mt. Eival and six on Mt. Grizim. The Aron, Kohanim and the elders of the Leviim (Bar Tenura on the Torah) would stand in the valley between the two mountains. They would turn to face Mt. Grizim, pronounce blessings for whomever would keep a particular mitzvah, and all the Jews would respond by saying amen. Then Aron, Kohanim and the elders of the Leviim would then turn to Mt. Eival, pronounce a curse for whomever did not follow this mitzvah and all the Jews would respond amen.

An altar was built on Mt. Eival to sacrifice peace offerings to Hashem.

Why were the sacrifices brought upon the mountain upon which the curses were said? Wouldn’t it have been more appropriate to build the offer on Mt. Gerizim towards which the blessings were said?

Rav Moshe Feinstein zt”l answers, this teaches us a fundamental belief, that everything Hashem does is for our benefit! Even when tragedy strikes, it is for our benefit! The peace offerings were offered on the mountain towards which the curses were said, to show that the Jews understood that even the curses that were said, were for their ultimate benefit. (Talelei Oros by Rabbi Yissachar Dov Rubin).

Hashem loves us more than a parent loves a child. Hashem only wants good for us and all that He does is for our ultimate benefit. We have recently seen many tragedies unfold. We don’t understand them because we our wearing our blinders. When Hashem removes our blinders, we will understand clearly that these events were good, both for those who had to suffer and ultimately for all Klal Yisroel.

 

Parshas Ki Tetzei: You Take the First Step!

Parshas Ki Tetzei

You Take the First Step!

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“You should not see and ignore your friend’s donkey or ox falling on the road. Rather, together with your friend, you should lift up the load.”. (Devarim 22:4)

The Torah (Devarim 22:4) says, if you notice that the load on the back of your friend’s animal has fallen, you should help your friend pick it back up. Rashi, quoting the Talmud (Bava Metzia 32A), explains that you are only obligated to help if your friend does the work, together with you. That is what the Torah is teaching us with the word “imo”, together with your friend. What if the owner of the animal tells you, since it is your mitzvah to load the animal, he is not going to help? In that situation, you are not obligated to do the work (unless the owner is incapable of doing it due to age, etc…). You are only instructed to help if the owner does it with you.

The Chofetz Chaim zt”l (Sefer Chofetz Chaim on the Torah) extends this idea to all the mitzvos that we do. If we put in our effort to do a mitzvah, then Hashem will help us succeed. However, if we just ask Hashem for help but do nothing on our own, then Hashem will not help us. We must also put in our own effort!

The Chofetz Chaim illustrates his point with a parable:

Beryl was very poor and was in dire straits. He met Moshe on the street. Moshe was very rich and very charitable. Beryl asked Moshe to do him a favor and lend him 5 rubles. Beryl said that he had a business opportunity, and this loan could set him on his feet. Moshe graciously agreed and told Beryl to come to his house at 5 o’clock that afternoon. At that time, Moshe would loan Beryl the money. Moshe rushed his afternoon schedule to be home by 5 o’clock. He waited for Beryl, but Beryl did not come. Thinking that Beryl was unavoidingly delayed, Moshe waited for him until 6 o’clock. Beryl still had not come.

The next afternoon, Beryl again met Moshe on the street and asked him for a loan of 5 rubles. Moshe told him that he was willing to help, and he even waited for Beryl for an extra hour on the previous day. Beryl apologized and agreed to come that afternoon at 5 o’clock. Moshe rushed his schedule to be home promptly, but Beryl did not come. Moshe waited and waited, but Beryl still did not come. The next day, Beryl again met Moshe and asked him for a loan. Moshe got upset saying that that Beryl was insincere and probably did not need the money.

The Chofetz Chaim says, if we ask Hashem to help us refrain from speaking loshon hara, then we must also put in our own effort. That shows that are request is sincere. Then Hashem will help us because Hashem wants to help us! This is included in “imo”, together with your friend. One who tries to “purify “himself and improve in any area, is helped by Hashem to succeed. The Chofetz Chaim also says that there are numerous places in our prayers that we ask Hashem to enlighten our eyes to understanding Torah. Hashem is ready to help us! However, we must also put in some effort. When we leave the synagogue immediately after praying, without learning, we are like Beryl in the parable. We are making a request but not showing Hashem that we are sincere about it. This scenario occurs day after day. However, if we do show Hashem that we truly desire that which we are praying for, by learning some Torah, then Hashem will help us.

 

Hashem is happy to help us succeed in doing mitzvos. We need to ask Hashem for help and

make an effort on our own, to show Hashem that we truly desire what we are asking for.

 

Parshas Shoftim: The Glass Is Always Totally Full!

Parshas Shoftim

The Glass Is Always Totally Full!

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“… and they shall judge the people with righteous judgement.” (Devarim 16:18)

Rav Levi Yitzchak of Berditchev zt”l was a Chassidic Rabbi, known for his love of every Jew. He would always find the kernel of good in his fellow Jew. Two anecdotes illustrate that: One Shabbos, Rav Levi Yitzchak met a Jew smoking in the street. The rabbi asked the young man if he had forgotten that such an act is forbidden on Shabbos. The young man replied that he had not forgotten. Rav Levi Yitzchak asked if there was some circumstance causing him to sin. The young man replied that he was knowingly and voluntarily sinning. Rav Levi Yitzchak looked up to the sky and said, “L- rd of the Universe, see the holiness of your people! They’d rather declare themselves sinners than utter a lie!” Another time, Rav Levi Yitzchak saw a wagon driver fixing his wagon wheel, while wearing his tallis and tefillin and praying the morning prayers. Rav Levi Yitzchak looked heavenward and exclaimed to Hashem, “Look how your servants only think of You, even when busy pursing their livelihood. (Lilmod Ulelamed by Rabbi Mordechai Katz)

The Torah requires a Jewish justice system be established (Devarim 16:18). Rashi says that the judges should be qualified and righteous and be able to judge honestly. The Midrash Tanchuma (Paragraph 4) quotes Rabbi Yehudah ben Rabbi Shalom who learns from this pasuk that the judges have an additional responsibility. They must intercede before Hashem, on behalf of the Jewish People. They must search for any merits that the Jewish People may have and bring them before Hashem. Rabbi Yehudah ben Rabbi Shalom learns this from the story of Gideon ben Yoash. The Jews had fallen to a low level due to their sins. As a punishment, they were subjugated by the nation of Midian for 7 years. The people of Midian stole their crops and killed their animals. The Jews were reduced to poverty and starvation. According to Rashi, Hashem sent them the prophet Pinchas to encourage the nation to repent from their sins. Pinchas reminded the Jews about all the miracles Hashem had done for their forefathers in rescuing them from Egypt and settling them in the Land of Israel. They should understand Hashem’s power, fear only Hashem and stop sinning by worshipping idols. Then, an angel appeared to Gideon.  Gideon protested to the angel, in defense of the Jews.  Rashi (Devarim 6:13) quotes Gideon’s words. It was Pesach, and Gideon told the angel, “Last night, my father recited the Hallel for me, and I heard him read, “When Yisroel departed from Egypt…the sea observed and fled, the Yardein turned back, etc.” (Tehilim, 114)—but now Hashem has abandoned us. If our forefathers were saintly, let Him act on our behalf in their merit; and if they were wicked, then, just as He worked His wonders for them gratuitously, so, let Him act in our behalf. Where are all His marvels?”

Gideon spoke up to the angel in defense of the Jews. He admitted that the Jews were sinful. However, he claimed that they should be saved just as their unworthy ancestors were saved from the Egyptians. As a result of Gideon’s words, Hashem, Himself, responded to him. “Go in this strength of yours and deliver Israel from the Midianites. I hereby make you, My messenger.”  What strength was Hashem referring to? The Midrash Tanchuma explains that it was the strength of the merit of advocating for the Jewish People. Therefore, Gideon merited to become a shofet, a judge and leader of the Jewish People. Hashem told Gideon to take only 300 soldiers to battle the 135,000 soldiers of Midian. The Jewish army miraculously defeated the army of Midian.

Rav Avraham Pam zt”l (Rav Pam on Chumash by Rabbi Sholom Smith) learns a beautiful lesson from this Midrash. We should learn from Gideon’s actions to speak favorably about our fellow Jews! A father only wants to hear good things about his children. It distresses him to hear bad things. Hashem is our loving father. We do have our faults, but it saddens Hashem to hear negative reports about us. Hashem is grateful when one defends a member of the Jewish People, even if he is unworthy due to his sins.

Rav Pam says, “Jews must look for opportunities to praise the accomplishments of their fellow Jews. Who can estimate the far reaching effect this advocacy will have in heaven and the blessings it will bring upon the Jewish People.”

 

 

Parshas Re’eh: Your Pain is My Pain!

Parshas Re’eh

Your Pain is My Pain!

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

Many commentaries, including Rabbi Shimshon Chaim Nachmani (in sefer Zera Shimshon), ask the obvious question. Why does the pasuk begin with the word re’eh, “see,” in singular, while continuing the pasuk with the word lifneichem, “before you,” in plural?

Rabbi Shimshon Chaim Nachmani answers that Hashem is instructing every individual to see himself as part of the tzibbur, part of the nation. Whether Hashem is giving the nation blessings or even curses, every individual must see himself as part of the nation and should not separate himself from them.

The Talmud (Ta’anis 11A) says that Moshe Rabbeinu shared in the distress of the nation. During the war with Amalek, Moshe raised his hands to Hashem, praying for victory. When Moshe’s hands became heavy, he sat upon a stone (Shmos 17:12). Didn’t Moshe have a pillow or cushion to sit on? Why did he sit on a rock? Moshe said, “Since the Jewish People are immersed in pain, I, too, will be with them in suffering,” as much as I am able, although I am not participating in the fighting.

Hashem, Himself, shared in our suffering! Before the 10 Commandments were given, Moshe, Aharon, Nadav, Avihu and the 70 elders approached Mount Sinai. They noticed that under Hashem’s feet was the likeness of a brick pavement, made of sapphire. Those bricks were there from the time of the Egyptian slavery, as a constant reminder to Hashem of the servitude and pain to which the Jews had been subjected (Rashi on Shmos 24:10).

The Talmud (Ta’anis 11A) says, when the Jewish people are in distress, no individual should separate himself from the community. He should share in their suffering. If he does not, the two ministering angels who accompany him place their hands on his head, and say, “This man, so-and-so, who has separated himself from the community, should not see the consolation of the community”. Since he did not feel the pain of his people, therefore so he will not share in their communal happiness.

 The Talmud continues and says, When the community is immersed in suffering, a person may not say: I will go to my home and I will eat and drink, and peace will be upon me. The Ben Yehodaya says, when the Jews are in distress then Hashem is also in distress. One who removes himself from the communal distress, shows that he is not bothered by Hashem’s distress!

The Ben Yehodaya says that in times of distress, the Jewish community does two things. After davening, they recite Tehillim and Slichos. They also fast during the day. This fellow removes himself from feeling the distress of the tzibbur. He goes home before the recitation of Tehillim and Slichos. When he enters his home, he eats a full meal and doesn’t fast. Since this person separates himself from the tzibbur, he will be punished.

We are 1 unit, a single, united tzibbur. If one doesn’t feel the pain of the tzibbur, one is showing that he does not care about the tzibbur or the pain that Hashem is feeling for the tzibbur. Thus, one who removes himself from the tzibbur, will forfeit the blessings given to the tzibbur.