Category Archives: Sefer Shmos

Parshas Ki Tisa – No Need To Worry Because…

Parshas Tisa

No Need To Worry Because…

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“Then I will remove My Hand, and you will see My Back, but My Face shall not be seen.” (33:23)

Hashem told Moshe, “And you will see My Back, but My Face shall not be seen”. The Chasam Sofer explains what Hashem was telling Moshe. Certain events will occur in the world that are unexplainable. They may even seem to be bad. However, at some later time, in the future, Hashem’s plan will become clear. Then it will become understandable that Hashem has been directing all the events for our benefit. Events that seemed to be bad were in reality very beneficial.

There was a Holocaust survivor who went to Toronto, Canada, after the war. He tried to get a job as a shamash in a local shul where everyone spoke Yiddish. He almost got the job. However, in the end, he did not get the job because he couldn’t speak and read English. This man was very dejected! His wife told him that he should at least become a peddler. He listened to his wife and started selling rags.  He made a little money and started selling better items. Then he started selling scrap metal. Eventually, he became a multi-millionaire, building the largest scrap metal business in Canada. Had he gotten the job as a shamash he would not have become wealthy. This man, Joseph Tannenbaum dedicated his life to giving tzedakah. (Wings of Faith written by Rabbi Yosef Tropper).

When the Chasam Sofer was a young boy, he learned Torah in the city of Mainz, Germany. He ate his meals with a family in the neighborhood. When the French armies invaded the city, the people of the city were ordered to board soldiers in their homes and to give them meals.  The French soldier who stayed in the house where the Chasam Sofer ate his meals became friendly with the bright young boy. Soon after, the French soldiers left the city. Why did Hashem orchestrate events so that this particular soldier stayed in the house where the Chasam Sofer ate his meals? The reason was unknown. Thirty years later, Hashem’s plans became clear.  A war broke out. Because of certain events the Chasam Sofer was jailed on serious charges of espionage. The charges were false but if indicted, the Chasam Sofer would be killed. The Chasam Sofer was brought before a military tribunal. To the Chasam Sofer’s surprise and amazement, the chief military judge treated him compassionately. The case against him was dropped. It turned out that the chief judge was that soldier who 30 years earlier had been impressed by the young Chasam Sofer and had become his friend. He knew that the Chasam Sofer was not a spy. It took 30 years to understand why Hashem brought these two people together in the same house (Talelei Oros by Rabbi Yissachar Dov Rubin).

The story of Purim happened the same way. Seemingly unrelated and illogical events took place. Queen Vashti was executed on a whim. Esther was taken to become the Queen against her will. Haman rose from lowliness to a position of great power. Even Haman’s decrees were confounding. However, later when the story eventually unfolded, it became clear that all these events were pieces of a puzzle that together led to the salvation of the Jews.

Rav Elimelech Biderman quotes the Alshich. Haman came to the courtyard to ask King Achashverosh to hang Mordechai. Haman arrived at the exact moment that he was needed, not a minute too early and not a minute too late. King Achashverosh could not sleep. He asked his servant to read him the royal book of records.  When he heard that Mordechai had saved his life, he asked if Mordechai had been rewarded. His servant replied that Mordechai had not been rewarded. Just then, Haman arrived in the courtyard. The Alshich points out that had Haman arrived just one minute earlier he would have heard King Achashverosh ask if Mordechai had been rewarded. Hearing the name Mordechai, he never would have suggested that Mordechai be dressed in royal garments and be paraded while riding the king’s horse. Then Haman would not have led Mordechai on the king’s horse, demeaning himself. Had Haman come just a minute later, then the king would have asked his servant who was with him how to reward Mordechai. His servant would not have suggested what Haman had, and Haman would not have had to demean himself by leading Mordechai. Hashem arranged it for Haman to come at the exact moment needed for Haman to be demeaned and for the salvation to begin! Hashem runs the show even if it seems hidden.

Rabbi Biderman points out that a person may get upset if he misses a bus by a minute. He shouldn’t feel that way. Hashem has a good reason for what He does. Hashem orchestrates events to the second.

Rabbi Biderman also quotes a Malbim. Mordechai saved King Achashverosh’s life by revealing Bigsan and Seresh’s plot.  What did the king do? He had Mordechai’s deed recorded in the royal book of records. The Malbim points out that this action was very unusual. If someone saves your life, would you just write it down in a book of records?  Wouldn’t you take your savior to the treasury and tell him to help himself? The Malbim explains, had Achashverosh rewarded Mordechai right away, then he would have already repaid his debt. Then, when Haman told Achashverosh that he wanted to hang Mordechai, Achashverosh would have permitted it. Therefore, Hashem orchestrated that something unusual be done. Instead of rewarding Mordechai, Achashverosh had Mordechai’s deed written down in the book of records. Later, when Mordechai truly needed a “favor” that is when he received his reward. 

Rabbi Biderman says that this teaches us a VERY important lesson!  One may feel that he davened so much and said Tehillim! Where is his salvation? It seems as if he was not answered. The answer is that Hashem records his prayers. At the precise moment that he needs it the most then Hashem will answer his prayers.

Hashem told Moshe that while things are happening, we often can’t understand them. Only, after time, will events make sense. We should never worry about all that is swirling around us.

Hashem is always watching over us. Hashem arranges events

to occur at the exact moment that they are needed to help us.

 

 

Parshas Tetzaveh – Is It Okay to Leave Now?

Parshas Tetzaveh

Is It Okay to Leave Now?

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“It [the golden bells and pomegranates on the hem of the Me’il] shall be on Aron when he performs [Divine] service. Its sound shall be heard when he comes into the Sanctuary in the presence of Hashem, and when he comes out, so that he will not die.“ (Shmos 28:35)

One of the eight garments that the Kohain Gadol wore was the Me’il. It was a long blue robe.  Attached to the hem were golden bells, interspersed with round, woolen, pomegranate-like balls.

The Ramban and Rabbeinu Bachya explain the reason why the Me’il had bells. If a person wanted to have an audience with the king, he would first knock on the king’s door. If one arrived unannounced in a mortal king’s palace, one would incur the death penalty. That is best illustrated in Megillas Esther when King Achasverosh instituted the death penalty on anyone who came to see him unannounced. That, which is customary as a sign of deference to a mortal king, must also be observed when one petitions the King of Kings. As the Kohain Gadol entered Hashem’s Sanctuary, it was proper for him to announce his intention to enter. Whenever the Kohain Gadol entered the Mishkan, the bells on the Me’il would make noise. That was considered as if the Kohain Gadol was announcing that he was coming to daven to Hashem or to do the service in the Mishkan.

Rabbeinu Bachya and the Bekhor Shor, a 12th century Tosafist, say that this is a lesson in manners, teaching us how we should act. One should not enter another person’s house suddenly, without announcing his arrival, lest the homeowner is doing or saying something private. One should first knock on the door.

The Talmud (Pesachim 112A) quotes a list of instructions that Rabbi Akiva gave his son. One instruction was that one should not even enter his own house suddenly, without first knocking. The Rashbam explains that someone inside may be doing someone that is private. Certainly, one should not enter someone else’s house unannounced for the same reason.

The Torah illustrates many other examples teaching us derech eretz, the proper way that we should act.

After the plague of locusts, Pharaoh’s servants said to him, “How long will this [man] be a menace to us? Send these men out and let them worship their G-D. Did you not yet realize that Egypt is [being] destroyed?” (Shmos10:7) Pharoah then sent messengers to bring Moshe and Aharon back to the palace. Pharoah told them that they had permission to go to worship Hashem. When Moshe told Pharoah that all the Jews would be going, Pharoah refused and said that only the adult men could go. Whereupon Pharoah threw Moshe and Aharon out of the palace. The Riva asks why Moshe and Aharon did not leave immediately as soon as they saw that Pharoah was starting to get angry. Why did they wait until Pharoah drove them out of the palace? Especially, as Rabbi Henach Leibowitz zt”l points out, it was a disgrace to Hashem that Moshe and Aharon, His representatives, were kicked out of the palace. The Riva answers that had they left on their own, that would have shown a lack of derech eretz to the king. Since Pharoah had sent for Moshe and Aharon to come to the palace, they waited for permission from Pharoah to leave. Rav Henach Leibowitz zt”l explained that waiting WAS the proper derech eretz even though it meant that Moshe and Aharon were thrown out of the palace. It would have been a worse disgrace to Hashem had Moshe and Aharon left before they were thrown out.

Rav Chaim Shmulevitz z t”l (Sichas Mussar) brings a similar example of derech eretz.  After the flood had ended, Noach did not leave the Ark until Hashem, specifically, told Noach to do so (Beraishis 8-15). Yalkut Shimoni quotes Rav Yuden who said had he been in the Ark, he would have broken down the door of the Ark and left.  Noach had just had an exhausting year in the Ark. He had almost no sleep while constantly caring for the needs of all the animals. Now that the flood was over and the ground was dry, Noach could have left the Ark. He had no need to stay in the Ark any longer. However, Noach said, “Since I entered only by Divine permission, I will only leave with Divine permission.” To leave without permission, would have been a lack of derech eretz to Hashem.

In another instance, when Potiphar’s wife accosted Yosef, he ran away, leaving his jacket in her hands. She used the fact that she had his jacket to incriminate Yosef. Why didn’t Yosef just grab the jacket from her before running away? Ramban answers that it would have been an affront to her honor and dignity. She was, after all, his master’s wife. Grabbing the jacket would have shown a lack of derech eretz.

Furthermore, King Nevuchadnetzar threw Chananya, Mishael, and Azaryah into a burning furnace for refusing to worship his idols. An angel protected them and they remained unharmed as they walked around the furnace. Midrash Tanchuma (Noach 10) says that they remained in the furnace until they were told to come out. “We will not leave the flames without the king’s permission. He told us to enter the flames, and we will not leave until he gives us permission to do so.”

We see that the obligation to have derech eretz, proper conduct, applies not only to our relationship with Hashem. It also applies to everyone, even to wicked people.

Why must we even show derech eretz to evil people? Perhaps the following story will illustrate the answer:

A cat entered the home of Rabbi Moshe Pizitcher and snatched some food from the table. One of Rabbi Pizitcher’s granddaughters chased the cat out of the house and added some curses for good measure. Rabbi Pizitcher scolded her strongly. She couldn’t understand the rebuke since it was only said to a cat. Rabbi Pizitcher explained, “True, but you have defiled your mouth.” (Love Your Neighbor by Rabbi Zelig Pliskin) We see from this story that we should always act in a way befitting Hashem’s people regardless of who we are dealing with.

Each of us should strive to be an elevated person, always acting with derech eretz. In should be inconsequential to us whether or not the recipient is deserving of our noble behavior.

 

Best wishes for a happy Purim!

 

Parshas Terumah: Mission Impossible? Try It And See What You Think!

Parshas Terumah

Mission Impossible? Try It And See What You Think!

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“You shall make a Menorah of pure gold. Hammered out shall the Menorah be made….” (Shmos 25:31) “Observe and make them according to the form that will be shown to you on the mountain.” (Shmos 25:40)

A King promised a great reward to anyone who would climb a ladder and reach the top of a certain tower. The challenge was that the ladder was several feet away from the top floor and the ladder was at an angle. It was a seemingly impossible task. The King insisted that anyone who tried should wear a certain helmet while climbing the ladder. The climb was difficult. Many who tried would get to a third of the way up the ladder or halfway up, look up and wonder why they were even bothering to try.  One after another, they gave up trying. One man was very determined. He climbed higher and higher, sweating profusely until he reached the top rung of the ladder. But he was still too far from the top floor. He did not know that there was a strong magnet on the top of his helmet as well as on the top floor. As soon as he reached the top rung, the magnet pulled him up the rest of the way. (Rabbi Frand in the name of Rav Gifter z t”l)

The pasuk (25:31) says, “תֵּיעָשֶׂה הַמְנוֹרָה”, The Menorah shall be made. Rashi points out that the passive form is used here instead of the the active form of “עָשָֹה” which is used in connection with the making of the other items of the Mishkan. Apparently, Moshe had difficulty visualizing how to make the Menorah. Hashem told him to throw the block of gold into fire and the Menorah would be made.

A later pasuk (25:40) says, “Observe and make the Menorah like the pattern that will be shown to you on the mountain.” Rashi explains that Moshe was puzzled as to how to make the Menorah. So Hashem showed him a fiery Menorah, illustrating how the Menorah should be made.

In one place Rashi says that the Menorah was made by itself. In another place, Rashi says that Hashem showed Moshe a picture of fire of how the Menorah should be made. Which actually occurred?

The Sfas Emes answers that both teachings are correct. Moshe could not figure out how to make the Menorah which was so intricate.  Some commentaries explain that Moshe’s difficulty was how to include all the deep and hidden spiritual meanings that the Menorah would represent. Hashem showed Moshe a picture in fire of how the Menorah should look. However, Moshe was still unable to make it. At that point, Hashem told Moshe to throw the gold into the fire and the Menorah would emerge.

The Sfas Emes asks, if Hashem saw that Moshe Rabbeinu was having difficulty constructing the Menorah, why didn’t Hashem immediately tell him to throw the gold in to the fire? Why did Hashem first have Moshe go through the process of seeing the fiery picture of the Menorah?

The Sfas Emes explains that this teaches us a very valuable lesson. The importance of learning Torah and growing in spirituality is about the process. Success is a gift from Hashem.

At times, understanding a part of the Torah or the ability to do a specific mitzvah seems to be overwhelming. How will I ever understand this? How will I ever be able to accomplish this? The answer is that all that we have to do is to try, to make the effort to succeed. The end result often “emerges by itself”, just as the Menorah did.

Similarly, the Maharal says that once one makes the effort, then Hashem is willing to help him succeed. But if a person sits back with folded hands and just waits for a miracle to happen, then it is not going to happen!

(based in part on Rabbi Yissoher Frand on Torah.org)

 

A few days after our forefather Avraham had his bris mila, he welcomed and cared for three travelers. Although the guests appeared to be Arabs, they were actually angels. The Talmud (Bava Metzia 86B) says that Avraham’s descendants were rewarded for each of his actions. When the Jewish People were in the desert, after leaving Egypt, they benefited from Avraham’s kindness. In reward for Avraham providing his guests with food, Bnei Yisroel were provided with the mann. In reward for Avraham providing them with water, Bnei Yisroel were provided with water from a well that traveled with them. In reward for Avraham standing over his guests to serve them, Bnei Yisroel were rewarded with the Clouds of Glory that protected them in the desert.

The basic understanding of this Gemorah is that because of Avraham’s actions, Bnei Yisroel were provided with these three miraculous gifts for the entire 40 years that they were in the desert! Maharsha says that in Avraham’s merit the Jews received these 3 initially. That itself was a significant reward for Avraham’s actions. However, for the remainder of the time that the Jews were in the desert, they received these 3 rewards in the merits of Moshe, Aharon, and Miriam. When Miriam died, the well of water disappeared. When Aharon died, the Clouds of Glory dissipated. When Moshe died, the Mann stopped falling.

Rav Michel Zilber in Bayam HaDerech (quoted by Rabbi Dovid Ashear in Living Emunah 2) asks why this particular act of hospitality by Avraham resulted in such an amazing reward. After all, Avraham’s entire life was devoted to hospitality and to bringing others to have an awareness of Hashem. Why was this particular act of hospitality so special? Furthermore, this act did not benefit anyone since these guests were angels and not people. Rabbi Zilber answers that the value of a mitzvah is not dependent upon the outcome but on the effort.  Avraham was 99 years old. He had his bris mila only 3 days prior and his pain was at its peak. The day was abnormally hot since Hashem had purposely made it so, to save Avraham from the trouble of giving hospitality while he was recovering from the bris mila. Due to all of this, Avraham’s efforts of hospitality on this particular day were extraordinary!  That is why his mitzvah was so valuable and that is why he was rewarded so greatly!

At times, one may put a lot of effort into trying to do a mitzvah while in the end, he is not successful in performing the mitzvah. One may spend weeks organizing a special shiur and only two people attend. One should not feel that his time was wasted! Hashem is not concerned about the results, but only the efforts!

Rabbi Henach Leibowitz zt”l used to say that our job is to teach Torah and try to bring Jews closer to Hashem. Whether or not we succeed is up to Hashem.

The value of our Torah learning and our other mitzvos, is not dependent upon the outcome.

Rather it is dependent on the effort that we invest into it.

 

Parshas Mishpatim: You Have Money, Now What?!

Parshas Mishpatim

You Have Money, Now What?!

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“If you lend money to My people, to the poor person who is with you, do not act toward him as a creditor; do not lay interest upon him.” (Shemos 22:24)

Parshas Mishpatim introduces the mitzvah of lending money graciously and lending without charging interest.

 

The pasuk says, .”אִם כֶּסֶף תַּלְוֶה אֶת עַמִי” “Im means “if”. If someone lends money to a fellow Jew, then he should be gracious if the borrower can’t repay the loan on time. He also should not charge interest on the loan.

 

There is a positive mitzvah to lend money to a fellow Jew in need. The Torah does not use the word “Im” in connection with any other positive mitzvah. We would expect the Torah to state emphatically that one is obligated do this mitzvah.  Why does the Torah make it seem as if it is optional by the using the word “if”? 

 

Rashi explains that in this case, the word “Im” does not mean if, that it is optional. Rather it means when. If one is in the position to do so, then one is obligated to lend money. 

The Ohr Hachaim Hakadosh is puzzled as to why, in fact, the Torah uses the word connotating “if” since one is obligated to lend money. After all, the Torah does not say “if” by other mitzvos that you one is obligated to fulfill.

The Ohr Hachaim gives a fascinating explanation of the pasuk. Hashem gives the wealthy person an opportunity to use his wealth constructively through the performance of charitable deeds. The word “if” means, if one has more money than he needs for himself and he is wondering why Hashem gave that to him, and his needy friend does not have all that money, then he should realize that IT IS NOT HIS MONEY!! The surplus money that he has is money that by right should go to the poor man, because it really belongs to the poor man!! “H’ani EEMACH”, the poor person that is with you. It is actually the poor person’s money that happens to be deposited WITH YOU! Therefore, .”לֹא תִֽהְיֶה לוֹ כְּנֹשֶׁה” That does not mean, “do not act toward him as a creditor”. Rather, it means, “do not lord it over him”.  “נֹשֶׁה ‘’ comes from the expression nesius.  You have no reason to lord over him since you have money and he does not. The fact that you have money has nothing to do with your brains or your good luck. The money that you have, actually belongs to the poor man. It is as if his money is deposited with you. (Based on Rabbi Yissocher Frand on Torah.org)

The Alshich says a similar idea. According to the Shulchan Aruch (Choshen Mishpat 246:4) if a father allocates all of his properties to one of his children, then we assume that he just assigned that child to be a trustee for all the other children. The reason is that it is highly unlikely that a father would give everything to one child and nothing to the others.  Why would a person give all his money to one of his children, knowing that this would cause irreparable damage to the child’s relationships with his siblings, for the rest of their lives?

We are all Hashem’s children. When Hashem makes some of His children rich and others poor, it is unlikely that Hashem will endow one child at the expense of others. Clearly, the wealthy man is just a trustee for the poor man’s money. He has a responsibility to distribute the money accordingly. The Alshich says that this idea is implicit in the pasuk, “the poor among you”. That means that the share of wealth that rightfully belongs to the poor is among you. (quoted in Talelei Oros by Rabbi Yissachar Dov Rubin)

Besides lending money, a wealthy person is also obligated to give tzedakah to a fellow Jew in need.

There is a famous story told by Howard Schultz, who was the chairman and chief global strategist of Starbucks from 1986-2000. In the 1990’s Howard Schultz, together with other wealthy Jewish businessmen, went to Israel and met with Rabbi Nosson Tzvi Finkel, zt” l, the former Rosh Yeshiva of the Mir. The Rosh Yeshiva shared with the businessmen a profound life lesson from the Holocaust.  Rabbi Finkel zt”l described the horrific sleeping conditions in Auschwitz. Moreover, only one person was given a blanket for every six people. Rabbi Finkel zt”l pointed out that the person who received the blanket had to decide if he was going to pull the blanket towards himself to stay warm or if he was going to push the blanket to the five other people who did not get one, so that everyone else could be a little warm. Rabbi Finkel concluded that the blanket was, more often than not, pushed to the five others.  With that, Rabbi Finkel told the businessmen, “Take your blanket. Take it back to America and push it to five other people”. In other words, Rabbi Finkel was telling them that they should use their wealth to help others.

The Talmud (Bava Basra 9B) lists numerous blessings to those who habitually perform acts of charity. One of those blessings is having children.  Hashem will also furnish the charitable person with money, enabling him to continue to perform his acts of charity. Rabbi Akiva said that the charity that one gives to the poor will save him from the judgment of Gehinam.

The Chofetz Chaim zt”l  often spoke sadly about the impoverished Jews of Poland. He pointed out the foolishness of the rich who, in their miserliness, failed to properly support the poor.

With wealth comes great responsibility. Rav Yisroel Salanter once heard that his wife had purchased a lottery ticket. The news upset him very much since wealth was not given to a person for his own enjoyment alone but also as a trust to distribute among the poor. Rav Yisroel Salanter  knew that this was a very big responsibility and he did not want to be burdened by it (Talelei Oros).

There was a Jewish billionaire who gave enormous sums of money to tzedakah. He gave to many Jewish causes. He established and maintained many yeshivos and shuls. Unfortunately, his business had a terrible downturn, and he lost all his wealth. Interestingly, he felt that the downturn was as a result of his not having given enough money to tzedakah. He probably donated hundreds of millions of dollars, yet he felt that based on his assets he should have given even more!

 

We live in times when Boruch Hashem, many in our Jewish community are very comfortable financially and many others are very wealthy. With that benefit comes a great responsibility to ensure that we are using our wealth properly. Furthermore, even if we are using it properly to help others, we always must think, “Can I do even better?”

 

Parshas Yisro: You Think That You Won, But You Really Lost!

Parshas Yisro

You Think That You Won, But You Really Lost!

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“And you shall teach them the statutes and the laws and shall show them the path wherein they shall walk and the action that they must perform.” (Shmos 18:20)

Two boats were on a river going in opposite directions. They came to a point in the river that was not wide enough for both to pass. If both boats pushed ahead, attempting to pass, they would crash into each other and sink. If they went, one after the other, both would pass through safely. How should the owners decide which of them should go first? If one boat was laden and one boat was not, the one that was laden should go first. If one boat was close to its destination and one boat was not, the one that was close should go first. If both boats were laden or both were close to their destinations, they should make a compromise to decide which should go first. The owner of the boat that would go first should compensate the owner of the second boat for any loss that was incurred. This story is from the Talmud (Sanhedrin 32B) which explains the pasuk, “Justice, justice, shall you follow…,” (Devarim 16:20). The first mention of “justice” is referring to judgment, and the second one is referring to compromise.

The Torah says, “And these are the judgments [hamishpatim] that you shall set before them” (Shemos 21:1). Interestingly, The Ba’al Haturim comments that the word hamishpatim, המשפטים, is a mnemonic for, הדין מצוה שיעשה פשרה טרם יעשה משפט. That is, the judge is commanded to negotiate a compromise before entering into judgment.

In this week’s Parsha, Moshe had achieved atonement for the Jewish People for the sin of the Golden Calf. That day was Yom Kippur.  Rashi says that the following day, Moshe made himself available to judge any disputes among the Jewish People. The Torah tells us that Moshe judged them from morning until evening (18:13).  Moshe’s father-in-law, Yisro, was not happy about that. He told Moshe, “You are going to wear yourself out …. You cannot do it alone (18:18).” Yisro suggested that Moshe set up a court system so that Moshe would only have to judge the more difficult cases. Yisro told Moshe, “And you shall teach them the statutes and the laws and shall show them the path wherein they shall walk and the action that they must perform (18:20).” The Talmud (Bava Metzia 30B) cites this pasuk as the source for going beyond the letter of the law in the performance of mitzvos. “The path in which they should go” refers to the letter of the law and “the deeds that they should do” refers to action beyond the letter of the law (lifnim m’shuras hadin).

 

The Talmud says in the name of Rabbi Yochanan that Jerusalem was destroyed because people insisted on enforcing their rights based on Torah law, rather than accepting the concept of going “beyond the letter of the law”. The concept of lifnim m’shuras hadin is that even in a situation where a person could take another person to court to enforce his monetary legal rights and win he should still be prepared to compromise more than the law would require. He should not always enforce his rights.

 

Ben Yehoyada is perplexed by Rabbi Yochanan’s statement. The Jews did some terrible sins. Why didn’t Rabbi Yocahanan say that Jerusalem was destroyed because of those sins? How could he say that Jerusalem was destroyed because the Jews did not go “beyond the letter of the law”? Ben Yehoyada answers true, the Jews deserved to be punished because of their serious sins. However, had the Jews treated each other by going beyond the letter of the law, then Hashem, midah keneged midah, measure for measure, would have treated them the same way. Hashem would have gone beyond the letter of the law and would not have destroyed Jerusalem!

 

This dovetails with the Talmud in Yoma 9B, which says that Jerusalem was destroyed because of sinas chinam, unwarranted hatred. Rabbi Yissocher Frand (Torah.org) explains the connection of these ideas. Sinas chinam results from a society where people are constantly taking each other to court. They may have been legally permitted to take each other to court, and they may have been 100% correct and may have won their cases, but going to court causes unwarranted hatred. There is a winner in court and a loser. The loser never forgets that he lost. That baseless hatred permeated society and caused the destruction of Jerusalem.

 

To prevent these feelings of hatred, the Jewish court advises that the two parties try to settle their dispute by compromising. They recommend this even if the court realizes that one of the parties is probably correct.

 

The Semah, one of the commentaries on Shulchan Aruch, questions why the judges are allowed to advise a person to compromise when the judges feel that one of the sides is 100 percent correct? Isn’t that acting against the Torah which forbids one to give bad advice?

The Semah answers that suggesting a compromise is giving good advice! The long-term advantage of emerging from the dispute as friends rather than enemies outweighs any financial loss. One might win the case and receive money butat t5he same time he is buying an enemy for the rest of his life.

This is what the Semah is teaching. One may likely win the case, but at the cost of acquiring an enemy for life. The best advice is to compromise!

 

The Chofetz Chaim says that this was also Yisro’s advice to Moshe. Besides suggesting a court system, Yisro wanted Moshe to teach the Jewish people the concept of ‘lifnim m’shuras hadin’. It is not always necessary to insist upon one’s rights. There is a place for, and a value in, compromise. That, in and of itself, was part of the solution to lighten the judicial burden. People would not always be running to court with every argument. They would start settling by compromise, outside of court.

 

The idea of compromise does not exclusively refer to a court case. Throughout life, we meet people who have different opinions. Even if we feel that our idea is best, we should look to compromise with others.

The willingness to compromise shows that we have respect for the opinions of others.

That will help maintain peace and will help bring Moshiach more speedily.

 

(Based largely from Rabbi Yissocher Frand on Torah.org)

 

Parshas Beshalach: I Care About You!

Parshas Beshalach

I Care About You!

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“Pharaoh said to the Children of Israel, they are confounded in the land, the Wilderness has closed in upon them.” (Shemos 14:3)

 When Rav Shmuel Auerbach eulogized his father, Rav Shlomo Zalman Auerbach zt”l, he quoted one of his father’s favorite stories.  Rav Baruch Frankel-Te’omim (1760-1828), was a gadol (great Torah scholar) in Europe. His son became engaged to a girl from a very wealthy and prominent family. The families got together before the wedding to discuss the details of the marriage. The future mother-in-law saw that Rav Baruch was distressed. She asked him why he seemed so distressed.  She wondered if he felt that there was something wrong with the shidduch. Rav Baruch told her that he was upset because the water carrier in his city was very sick. The mother of the kallah was shocked by this answer.  A water carrier was not considered a distinguished person.  She could not understand why Rav Baruch would allow the water carrier’s illness to dampen his mood at his family simcha. As soon as he heard this, Rav Baruch announced that the shidduch was off! He would not let his son marry into a family that didn’t feel empathy for the misfortune of another Jew. That showed a lack of sensitivity required of a Jew.

In this week’s parsha, Pharoah finally agreed to let the Jewish People leave Egypt. The pasuk (Shemos 14:3) says, “Pharaoh said to the Children of Israel, they are confounded in the land, the Wilderness has closed in upon them.”  Rashi wonders how the pasuk could say that Pharaoh was speaking to the Children of Israel since there were no Jews left in Egypt at that time. All the Jews had already left Egypt! Rashi interprets the the pasuk to mean that Pharaoh spoke ABOUT the Children of Israel rather than TO them.

Targum Yonosan ben Uziel has a different interpretation. He says that Pharaoh was speaking to Dasan and Aviram, two members of Bnei Yisrael who remained in Egypt.

 

The Maharal Diskin says that according to one interpretation in Rashi (Shmos 13:18) 80% of the Jewish community perished during the 3 days of Darkness!  They were considered wicked and unworthy of experiencing the Exodus. Dasan and Aviram were very wicked people. They informed on Moshe Rabbeinu to Pharaoh telling Pharaoh that Moshe had killed an Egyptian (the Egyptian who had been beating a Jew). Had Hashem not miraculously saved Moshe, he would have been killed.  Dasan and Aviram did not even want to leave when Bnei Yisrael were given permission to leave the country. If so, asks Maharal Diskin, why were they still alive? How did they survive the plague of Darkness if they were such wicked people? Did they have a special merit?

The Maharil Diskin answers that indeed, Dasan and Aviram did have a special merit. The Egyptians had appointed them to be two of the taskmasters over the Jewish slaves. They were told that they had to make sure that the Jews met their daily quota of producing bricks. Otherwise, they, themselves, would be beaten. When the Jews could not complete their quota, the Jewish taskmasters did not oppress them or whip them. Instead, Dasan and Aviram, and the other Jewish taskmasters, allowed themselves to be beaten by the Egyptians. Dasan and Aviram took the punishment of their fellow Jews. It was this z’chus of suffering on behalf of other Jews that saved Dasan and Aviram.

 

Rav Yosef Salant (1885-1981) gives a beautiful explanation of a similar theme from a different pasuk. The pasuk in the beginning of the parsha says that when the Jewish people left Egypt, they were “chamushim” (Shemos 13:18). There are different interpretations of what that means. Targum Yonasan ben Uziel explains that “chamushim” means that all the Jews went out with 5 children.

 

Does that mean that everyone had the same number of children, which was 5? Didn’t the rabbis teach us that the Jewish women gave birth to 6 babies at a time?

The Be’er Yosef by Rav Yosef Salant gives a beautiful answer. When it says that four-fifths of the Jewish people died during the Plague of Darkness, that probably just referred to the adults. Most likely, the young children did not die. That means that four-fifths of the Jewish children at the time of the Exodus were orphans! Who was going to take care of them? The answer is that every one of the remaining Jewish families agreed to take care of the orphans. Thus, every remaining family adopted the orphaned children of four families. Therefore, when the Targum Yonasan ben Uziel says “five children”, he does not mean that everyone went out with 5 children. He means that everyone went out with 5 families worth of children. They went with their own children as well as the children of four other families whose parents had died during the Plague of Darkness!

What a beautiful act of selflessness exhibited by the Jewish People! They took care of so many Jewish children who were not their own! These acts of kindness was a source of extraordinary merit for the Jewish People.

 

When we show how much we care about our fellow Jews, it brings nachas to Hashem!

We receive great merit for doing so!

 

(dvar Torah by Rabbi Yissocher Frand from Torah.org)

 

 

Parshas Shmos – Watch It Fly Up and Up and Up!

Parshas Shmos

Watch It Fly Up and Up and Up!

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“A long time passed and the king of Egypt died. The B’nei Yisrael moaned because of their enslavement, and they cried. Their plea about their enslavement went up to Hashem.” (Shmos 2:22) Hashem heard their groaning and Hashem remembered His covenant with Avraham, with Yitzchok and with Yaakov.” (2:23)

When Pharoah died, Bnei Yisroel groaned and cried from the hard, backbreaking work (Shmos 2:22).  Hashem heard their outcry and remembered the covenant with our forefathers. Our redemption from Egypt was about to begin.

Rashi quotes the Midrash that Pharoah did not actually die. Rather, he became stricken with leprosy. Pharoah’s advisors told him that the only cure was to bathe in the blood of Jewish babies twice a day. One hundred and fifty Jewish babies were to be slaughtered in the morning and another 150 were to be slaughtered in the evening.  When the Jewish People heard this new decree they cried-out bitterly to Hashem.

This cruel and inhumane decree by itself did not cause Hashem to say that it was enough suffering and that it was time to redeem the Jewish People. Rather, it was the sincere, heartfelt prayers that came from intense suffering. Those prayers reached Hashem and caused Hashem to say that it was enough!

The Zohar says that not every tefillah can break through several spiritual barriers to reach Hashem’s Heavenly throne. However, the sincere, heartfelt prayers of one who is beset by tragedy and suffering, does pierce the gates of Mercy and reaches Hashem.  Amazingly, that powerful tefillah also elevates with it  many other tefillos which otherwise would not have reached Hashem because they lacked the heartfelt sincerity.

Imagine one who has great needs and wants to get an appointment with his king. He would be so excited if he would merit, even a few moments with his ruler. But he probably wouldn’t have the audacity to ask for more than 1 or 2 requests.

Yet, we have a unique opportunity, every second of the day, to talk to the Creator and Master of the World! And HE always listens to us! And Hashem is willing to listen to as many requests that we ask of Him.  

Unfortunately, we don’t always grab these opportunities. While davening to Hashem, our minds may wander and we may get distracted.  While we say the words of davening, at times our minds and hearts may be miles away. Our tefillah may be mere lip service. There is a joke (??) about a person who felt someone hitting him. He looked around and realized that he was hitting himself. He was in the middle of davening Shmone Esray and was saying selach lanu and was hitting his own chest.

It is very difficult for such a tefillah, which is merely lip service, said  without the feelings of the heart, to go up to Hashem.

Unfortunately, it is often not until one experiences a life-crisis that his tefillah takes on a new meaning. Then he screams to Hashem with total sincerity, from the depths of his heart. Such a tefillah reaches the Heavenly throne. And such a tefillah elevates other tefillos and takes them with it to the Heavenly throne.

No doubt the Jews enslaved in Egypt davened to Hashem for redemption. However, once they heard about the brutality of this terrible new decree of slaughtering 300 Jewish babies to bathe in their blood, that was too much to bear. They cried with a true heartfelt tefillah. That tefillah pierced the heavens and brought about the beginning of their salvation.

A personal thought : According to the Midrash, the heartfelt tefillah stemmed from the cruel law to kill Jewish babies for their blood. Yet the pasuk says that Hashem heard the cries as a result of their backbreaking work.  Perhaps the explanation is, as we have been saying, that the sincere, heartfelt tefillah as a result of this terrible decree was such a powerful tefillah that it took with it, as it pierced the heavens, all the previous tefillos that the Jews had davened to Hashem to save them from the backbreaking work.

It is often not until one experiences personal or communal tragedies that his tefillos are powerful enough to pierce the heavens. Those tefillos are so powerful that they bring along with them other, less heartfelt tefillos of his, as well as less heartfelt tefillos of others.

 

(Rav Avrohom Pam also quoting Rav Avraham Chechanover in Shabbos With Rav Pam by Rabbi Sholom Smith)

 

Parshas Vayikra – A Grade of 60 Can Be Considered an A+!

Parshas Vayikra

A Grade of 60 Can Be Considered an A+!

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“When a person offers a meal-offering to Hashem, his offering shall be of fine flour; he shall pour oil upon it, and place frankincense upon it (Vayikra 2:1).”

A religious taxi driver in Israel once drove Rav Yaakov Kanievsky zt”l, the Steipler Gaon. The Steipler asked him if he learned Gemorah. The driver responded that after a long day of work he went home, ate a quick supper, and went to a nightly shiur. However, he was usually so exhausted after a long day of work that he usually fell asleep 5 minutes into the shiur. Thus, he only learned 5 minutes of Gemorah each day. The Steipler responded with the first two words of our pasuk, “וְנֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב”. The Steipler was praising this taxi driver just as the Torah praises the korban of a poor man. The driver needed to work long hours to make a living. Yet, he showed tremendous mesiras nefesh, dedication for a mitzvah, every night by going to a shiur. He did all that he was capable of! That was special like the korban of the poor man who also gave all that he was able.

(The Power of a Vort by Rabbi Yissocher Frand)

The parsha lists various sacrifices that are brought to Hashem. Bulls, sheep, goats, turtledoves, and young doves were brought as sacrifices. One sacrifice, the korban Mincha, a free-will offering, consisted solely of some fine flour mixed with oil and a particular spice (Vayikra 2:1). This korban, which was inexpensive, was brought by a poor man who could not afford to bring animals or even birds as a sacrifice. Rashi says that the word נפש is not employed in connection with other free-will offerings. Who usually brings this type of offering, consisting mainly of flour? A very poor man! Hashem says that He considers it as though the poor man brought his very soul (נפש) as an offering because he gave all that he was able to afford for his sacrifice to Hashem.

Rav Avraham Pam zt”l learns a beautiful lesson from this (Messages from Rav Pam by Rabbi Sholom Smith). Some people sincerely want to do good, but they don’t have the intelligence or financial means to do so. Since they sincerely want to do good and they are doing their best, Hashem treasures their actions. Rav Pam zt”l gives two specific examples.  If there is an important opportunity to give tzedakah, a few dollars donated by a poor man will not make the difference to the charity. But to Hashem, his donation is special! Hashem treasures his sincere efforts! Similarly, a student who tried his best yet still failed a test, performed as well as he could. He should be recognized accordingly, for all his effort.

In a similar vein, Rav Pam zt”l says that we have accomplished much in Torah learning and in creating various chesed innovations to help other Jews. However, our succeeding generations are weaker than earlier generations in devotion to Torah and mitzvos, as we are further from receiving the Torah on Har Sinai. Therefore, Hashem takes extra note of and values our efforts in serving Him. When we serve Hashem despite the challenges and difficulties that we face, Hashem treasures our actions just as He treasured the korban of the poor man. 

 

Parshas Pekudei – He Did The Impossible And Jumped Over The Crater!

Parshas Pekudei

My Heart Is In The Gold!

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“Then they brought the Tabernacle to Moshe….” (39:33)

The Allies bombed the road that the Germans were building across Poland. The road became full of craters. The Nazis were furious. They took out their anger on the Jews in their concentration camp. In the middle of the night, they awakened the Jews who had been sleeping.  The Nazi commander screamed, “Each of you dogs who wants to live must jump over one of the pits and land on the other side. Those who miss will be shot!”  It was clear to the prisoners that they would all end up in the pit and would be shot. Even at the best of times, it would have been impossible to jump over the pit, more so, on that cold, dark night. The prisoners standing at the edge of the pits were skeletons, feverish from disease and starvation, and exhausted from slave labor and sleepless nights. How could they possibly jump over the crater? A non-religious Jew turned towards Rabbi Israel Spira, zt”l, the Bluzhever Rebbe and said that he would rather be shot than perform for the Nazis. After all, it was impossible to successfully jump over the crater. Rabbi Spira told the man to hold onto his hand, close his eyes and jump with all his strength.  He did so and jumped with the Rebbe. They opened their eyes and miraculously landed on the other side.

(Hassidic Tales of the Holocaust by Yaffa Eliach)

 

Thomas Edison invented the lightbulb, which profoundly changed peoples’ way of life. His success did not come easy or quickly. He failed at thousands of attempts before he succeeded. The Wright brothers invented the airplane. Before their attempts succeeded, they failed thousands of times. Giovanni Marconi invented the wireless telegraph after many failing attempts. Even his father thought he was crazy and demolished his invention. Many technological breakthroughs came the same way. Success was attained after many disappointments and frustrations. These scientists and inventors persevered despite the fact that their goals seemed insurmountable.

After all the parts of the Mishkan, the Tabernacle, were completed, no one was able to assemble the Mishkan due to the massive weight of the beams. The Jews turned to Moshe for help. Even though Moshe was very strong, he couldn’t imagine how a mortal being could lift the beams. Rashi (Shmos 39:33) says that Moshe turned to Hashem who told him to place his hands on the beams. It would appear as if he was lifting it. In reality, the beams would miraculously rise on their own accord. Hashem would consider it as if Moshe had lifted the beams on his own, as the pasuk (Shmos 40:18) says, “Moshe set up the Tabernacle….”

Rav Avraham Pam zt”l (Shabbos with Rav Pam by Rabbi Sholom Smith) learns a valuable lesson from this Rashi. Sometimes situations arise where the goals seem impossible to attain. One may even be hesitant to attempt to accomplish the goals because he feels that success is impossible. Yet, if a person truly desires to accomplish the task and devotes his energy to it, hopefully he will receive help from Hashem to achieve his objective.

One should never hesitate to undertake projects that can benefit Klal Yisroel. Even if success does not seem possible, one may receive help from Hashem to succeed if he tries his hardest.

Rav Chaim Shmuelevitz zt”l (Sichas Mussar ma’amer 24) gives an added explanation to this idea. He says that we should always keep in mind that success or failure is in the hands of Hashem. Even herculean efforts do not guarantee success. Hashem determines the outcome! When one toils and puts in great effort with all his strength, then he merits help from Hashem to succeed in his task.

Midrash (Vayikra 26-9) says that Aharon HaCohen had 5 special attributes. One of those attributes was strength. How did he exhibit his strength? Part of the ceremony designating the Leviim for the service of Hashem necessitated that Aharon physically pick up each Levi, and wave him forwards and backwards, up and down. This had to be done on one day. Even picking up one Levi would have required great strength. There were 22,000 Leviim!  There are 1,440 minutes in a 24-hour day. That meant that Aharon had to pick up more than 15 Leviim per minute without stopping. If the procedure had to be done only during the 12 hours of daylight, then Aharon would have had to pick up and wave about 35 Leviim per minute. That was an impossible task! Rabbeinu Bachya says that Hashem brought a miracle to enable Aharon to do it.  The question is, if Aharon needed a miracle to do this, then why was this considered a proof of his strength?

The only reason Aharon merited this miracle was because he put all his energy and strength into it, doing as much as he physically could. When Hashem sees a person putting in his maximum effort, often Hashem will help him succeed beyond that which he could have accomplished on his own.

Likewise,  Pharoah’s daughter, Batya, had stretched her hand to reach baby Moshe’s basket when it was floating in the Nile River. Since she truly wanted to reach Moshe, Hashem performed a miracle and enabled her hand to extend a distance which was humanly impossible.

We should never hesitate to start a project that seems to be impossible. Hashem determines success, not our wisdom or our strength. If we try as hard as we can, often we will receive Divine assistance, and Hashem will help us succeed.

 

Parshas Vayakhel – Para: My Heart Is In The Gold!

Parshas Vayakhel-Para

My Heart Is In The Gold!

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“Moshe said to the entire congregation of the B’nei Yisrael, saying, ‘This is the word that Hashem has commanded.’” (Shmos 35:4)

Rav Chaim of Volozhin zt”l, was the preeminent student of the Gaon of Vilna and the founder of the Volozhin Yeshiva. The Yeshiva hired several people who went around from city to city and from village to village collecting money to help support the Yeshiva. One of the fundraisers approached Rav Chaim Volozhin. He said that if he were given his own horse and cart, he could save significant time and be much more effective collecting money for the Yeshiva. He also suggested that the Yeshiva provide him with a proper suit and coat. If he gave the impression that he was representing a high-class institution, the results would be more impressive. Rav Chaim Volozhin agreed with his idea.

There was one Jew in a certain city who always used to give generously to the Yeshiva. Rav Chaim noticed that the next time this fundraiser went to this man’s village, the man did not give a donation. The fundraiser said that he usually received a warm reception and a sizeable donation, but this time he received a cold shoulder and no donation. Rav Chaim decided to personally go to this man to ask for a donation. He went to the fellow who explained why he refused to give a donation this time.  He said that every year when he donated, he thought to himself, “I am giving to the Volozhiner Yeshiva, the pre-eminent Torah institution in the entire region, so that young men can sit and learn Torah and develop into great Jewish leaders.” This past time I saw the fundraiser dressed in fancy clothes coming with his own cart and horse. I asked myself, “Is this what I’m giving my money for? Am I donating so that this man can have a horse, a cart, and fine clothes? I want my money to go for the study of Torah not for transportation costs and fancy clothes.”

Rav Chaim Volozhin answered the man’s concern through an explanation about the Mishkan, the Tabernacle. He told the man that there was gold that was used for the holiest items in the Mishkan such as the Aron, the Menorah, the Shulchan, and the Mizbeyach that was used to burn incense. There was also money used in the Mishkan for items that were less holy, for example, the boards and the curtains. Bezalel was given a special form of Ruach HaKodesh, Divine Spirit which let him know the motives of each donor. If the motives were totally for the sake of Hashem, then that donation was used for the holiest vessels. If a person gave money with some ulterior motives, such as a desire for honor, then Bezalel knew to earmark that money for the boards, the curtains, or the less holy utensils in the Mishkan. Both types of people were involved in a special mitzvah and were rewarded. However, the gifts from the ones with the holier thoughts were used for the holier vessels. Rav Chaim continued that the same was true with donations to the Yeshiva. Some people give money strictly so that the young men can learn Torah. However, some people cannot focus on the main purpose of a Yeshiva and are turned off if they see an old building or a poorly dressed representative of the Yeshiva. It is for the latter category of contributors that I had to give my fundraiser new clothes and his own horse and wagon. Rest assured, Rav Chaim told this former donor, that I know the holy intent with which your contribution is given. Your money goes only to support the Torah learning of our students. It is the money of the other people who focus on material matters or who also give to receive personal honor that is used to purchase the horse and carriage and wardrobe of my fundraiser. Of course, they are also performing a special mitzvah to help support students learning Torah. However, their money goes to pay for more mundane things. (Yalkut Lekach Tov by Yaakov Yisroel Beyfus and Rabbi Yissocher Frand on Torah.Org)

Hashem instructed Moshe to collect donations from Bnei Yisroel to construct the Mishkan. “Moshe said to the entire congregation of the B’nei Yisrael, saying, ‘This is the word that Hashem has commanded.’” Rashi says that this is what Hashem commanded “me” to “tell you”.

The Midrash says that Moshe felt pain that he was not given the opportunity to personally participate in donating towards the Mishkan.

Why wasn’t Moshe also asked to donate to the building of the Mishkan? The Talmud (Jerusalem Talmud Shekalim 1:5) says that the Mishkan was built as an atonement for the sin of the golden calf. Perhaps you can answer that since Moshe did not participate in the sin, he was not asked to participate in its construction.

Rabbi Shlomo Kluger z”l says that Hashem did not want Moshe to feel bad. The Torah says, “Moshe could not enter the Ohel Mo’ed, the Tent of Meeting, for the cloud rested upon it, and the glory of Hashem filled the Mishkan (Shmos 40:35).”  What was the purpose of placing the cloud over the Mishkan, preventing Moshe from entering, and then calling Moshe to enter? Had Hashem not blocked entry into the Mishkan with a cloud, He would not have needed to invite Moshe inside! Rabbi Kluger explains that Hashem did this because Moshe felt bad that he had not donated anything to the Mishkan. By blocking entry to the Mishkan and then allowing only Moshe inside, Hashem demonstrated how beloved Moshe was to Him. (Shlomo Katz on Torah.org).

Rabbi Uren Reich (Vayimaen.org) gives a beautiful explanation of why Moshe was not permitted to donate to the Mishkan. The Torah tells us that no one was forced to give. Yet, everyone wanted to donate to be part of this special mitzvah. Only Moshe Rabbeinu was not permitted to give. He felt pain that Hashem did not permit him to donate. Why didn’t Hashem permit him to donate? The Mishkan was not built with the silver and gold that Bnei Yisroel gave. Hashem has His own silver and gold. The Mishkan was built by the love for Hashem that Klal Yisroel demonstrated when they gave away their most precious possessions for the Mishkan to be built. Sacrificing their prized possessions for Hashem showed how much Bnei Yisroel loved Hashem! The Chasam Sofer (Shmos25:20) concurs with this, based on the Talmud (Brachos 35A). Rabbi Reich continued that Moshe was unable to show his love to Hashem this way. Moshe was so removed from physicality that it had no meaning for him. It would not have been a sacrifice for him to donate anything. Had he been permitted to donate something, that item would have been lacking the special love which was manifested by the sacrifice of prized possessions for Hashem.

Rabbi Reich learned a beautiful lesson from this. He said, “We have opportunities because of the weakness of our generation that greater tzadikim did not have.”

We demonstrate our love for Hashem when we overcome challenges. The greatest tzadikim of previous generations did not have the same challenges that we have because the same temptations that we have did not exist for them. They would not have been able to show their love of Hashem had they overcome these temptations because they were not tempted by them. But in our generation, we have many opportunities to show our love for Hashem when we overcome those challenges.

We live in a world lacking honesty and morality. We are surrounded and inundated by challenges that attack our holy, Jewish souls. These challenges are opportunities!! They are opportunities to show Hashem how much we love Him by trying our best to overcome them.