Category Archives: Sefer Shmos

Parshas Ki Sisa-Purim – Sometimes 90% Is Enough. Sometimes We Need More!

Parshas Ki Sisa-Purim

Sometimes 90% Is Enough. Sometimes We Need More!

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“If Your Majesty will do me the favor, if it please Your Majesty to grant my wish and accede to my request—let Your Majesty and Haman come to the feast which I will prepare for them; and tomorrow I will do Your Majesty’s bidding.” (Megillas Esther 5:8)

One evening, a man named Rafael came to see Rav Shimshon Pincus. With tears steaming down his face, Rafael told Rabbi Pincus what was troubling him. Rav Pincus thought for a moment and told Rafael to return at 2 o’clock in the morning. Rafael was puzzled by the strange request, but he was willing to do anything to get his tefillos answered. When Rafael returned, Rabbi Pincus took him outside to his car. They drove to a deserted place where it was pitch black. Rabbi Pincus told Rafael that he was going to leave him alone and would return in half an hour. Rabbi Pincus told him that he would be alone with Hashem. He should daven to Hashem for his needs. Rafael davened. When Rabbi Pincus returned, he said to Rafael, “I see that you davened, but where are your tears?” With that, Rabbi Pincus said that he was going to leave and return in another half an hour. Rafael realized that only Hashem could help him. Rafael concentrated hard, davening and crying. Suddenly he felt very close to Hashem. When Rabbi Pincus returned, Rafael did not even hear the car. He was so busy concentrating and crying to Hashem.  Rabbi Pincus noticed Rafael’s sweat pouring down his face, intermingled with tears. “This is true tefillah”, Rabbi Pincus said. “I am confident that your tefillos will be answered.” Some time later, Rafael’s tefillos were indeed answered! (Living Emunah For Children by Rabbi David Ashear)

 

“If it seems good unto the king, let the king and Haman come this day to the banquet that I have prepared for him” (Megillas Esther 5:4). Queens Esther invited Haman as the only guest to a private party that she was throwing for her husband, King Achashverosh. What motivated Esther to invite Haman?

 

The Talmud (Megillah 15B) lists twelve possible reasons. The following are some of the reasons: Rabbi Meir says that Esther invited him in order that he be near her, at all times. She wanted to prevent Haman from acting against Achashverosh when he would discover that the king would be angry at him. Rabbi Necḥemya says that she did this so that the Jewish people would not say, “We have a sister in the king’s house”, and consequently neglect their prayers for divine mercy. Rabbi Yossi says that she acted in this manner, so that Haman would always be on hand for her, as that would enable her to find an opportunity to cause him to stumble before the king. Rabbi Shimon ben Menasiya said that Esther said to herself, ‘Perhaps Hashem will take notice that all are supporting Haman, and nobody is supporting the Jewish people, and He will perform a miracle for us.’ Rabbi Yehoshua ben Korcḥa says that she said to herself, ‘I will act kindly toward him and thereby bring the king to suspect that we are having a relationship’. She did so in order that both Haman and she be killed. Essentially, Esther was willing to be killed together with Haman in order that the decree be annulled. Rabban Gamliel says that Achashverosh was a fickle king. Esther hoped that if Achashverosh would see Haman on multiple occasions, eventually Achashverosh would change his opinion of Haman. Rabban Gamliel says in the name of Rabbi Eliezer HaModai that Esther wanted to make Achashverosh jealous of Haman. She also wanted to make the other ministers jealous of him. In this way, she hoped to bring about his downfall. Rabba says that Esther invited Haman to her banquet to fulfill that which is stated, “Pride goes before destruction” (Proverbs 16:18), which indicates that to destroy the wicked, one must first bring them to pride. The Gemara relates that Rabba bar Avuha once met the Prophet Eliyahu and asked which of the 12 reasons was correct. What was the true reason behind inviting Haman to the party? Eliyahu answered that Esther was motivated by all the reasons previously mentioned.

 

Rabbi Nechemya’s reason was so that the Jewish people should not feel that they had a “sister” in the king’s house and consequently neglect their prayers for divine mercy. According to Rabbi Nechemya, Esther wanted the Jewish People to think that she was betraying them and joining Haman. They would no longer be able to rely on her to save them from Haman’s decree and they would intensify their tefillos, realizing that only Hashem can save them.

 

Obviously, it pained Esther to make the Jews feel this way but she understood that only tefillah would save them and this action would serve to cause them to intensify their tefillah.

Why would Esther’s actions make a difference in their intensity of tefillah? Did the Jews think that Esther would be able to help them? The decree against them was already sealed by the king’s signet ring. The Queen was powerless- she wasn’t even permitted to see her husband without his explicit permission. In fact, the Megillah tells us that when Esther did go to Achashverosh unannounced, attempting to save the Jews, Achashverosh flew into a rage. He felt, how dare she come without permission! He was about to have her killed for this “crime”. Esther was only saved through a miracle. The Talmud (Megillah 15B) says that three ministering angels joined her at that time. One raised her neck, so that she could stand erect, free of shame, one strung a cord of divine grace around her, endowing her with charm and beauty, and one stretched the king’s scepter. The lowering of the scepter showed that the king was permitting Esther to come, thus saving her life.

The Jewish People were probably aware of this law that the queen did not even have permission to see the king. They realized that Esther was powerless to help them. They understood that only Hashem could help them, and that they needed to daven with intensity. So why did Esther have to cause herself and the Jewish People unnecessary pain by pretending to join Haman?

The answer is that the Jewish People certainly understood, on an intellectual level, that they were in perilous danger and that Esther was unable to help them. However, on an emotional level, to some slight degree they felt that since Esther was in the palace, they did not have to fear. This feeling was totally illogical, but to some small degree it existed. It gave them a false sense of security This slight feeling was enough to weaken the Jews’ tefillah slightly, so that they did not daven with totally complete hearts.

Therefore, Esther devised this plan. She wanted the Jews to totally lose hope that she would save them. Esther understood the great importance of every extra little bit of heartfelt prayer. She understood that the extra little bit could mean the difference between success and failure. That higher level tefillah, with even just 1% more intensity, could be the tefillah that Hashem would respond to. A tefillah with even 1% less heartfelt concentration may not have been enough to pierce the heavens. Esther wanted their prayers and repentance to be as powerful as possible, so that Hashem would annul the decree against them.

There is so much that we need to daven for. We each have our personal needs as well as the needs of Jews all around the world. When we daven to Hashem we should try to focus with as much intensity and concentration as possible. Sometimes that higher level of concentration is needed for our tefillos to pierce the heavens.

Based on a dvar Torah by Rabbi Henach Leibowitz zt”l

 

Parshas Tetzaveh-Zachor: The Plane Hijacking Was Real!

Parshas Tetzaveh-Zachor

The Plane Hijacking Was Real!

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“You shall make the robe of the ephod of pure blue.” (Shmos 28:32)

I read a story some time ago, but I do not recall the source.

In the 1960’s, it was not uncommon for a plane to be hijacked from Miami to Cuba. On one such occurrence, the hijacker held a knife to the throat of the stewardess in full view of all the passengers. No one screamed and only one passenger was frightened.  The hijacker walked with the stewardess to the cockpit. A few minutes later, the hijacker stuck his head out of the cockpit and the passengers began laughing. All, except for one passenger. How were the passengers able to remain calm and even laugh it off? Apparently, the one passenger who was frightened was Mr. Alan Funt. He hosted a show in which unusual situations were staged in public. The funny reactions of unsuspecting passersby were secretly videoed. When Mr. Funt boarded the plane, the passengers recognized him. They thought that the hijacking was not real but, rather, was being videoed in preparation for an upcoming show. Thus, they were not scared and even laughed. Mr. Funt knew that the hijacking was real. As such, he was the only one who was scared.

One who has Bitachon, trust in Hashem, understands that Hashem stage-manages events in our lives, to give us the chance to react properly and be rewarded for our actions. (Rav Yisroel Miller, What’s Wrong With Being Happy)

The Me’il was one of the garments that the Kohain Gadol wore. It was a full-length robe of sky-blue wool. Attached to its bottom hem were 72 pomegranate-shaped tassels and 72 golden bells. The Talmud (Zevachim 88B) says that each of the garments of the Kohain Gadol atoned for a specific sin of the Jewish People. The Me’il atoned for the sin of lashon hara, hurtful speech.

Often, one speaks lashon hara because of a feeling of jealousy. A person is envious of the success, honor, or wealth that his friend has. He feels bad that he is lacking in one or more of those areas. Attempting to make himself feel better, he disparages his friend or belittles his friend to others.

Rav Avraham Pam zt”l (Shabbos With Rav Pam by Rabbi Sholom Smith) points out that a more intense jealousy can arise between members of a family. Yosef Hatzadik was appointed as second in command to Pharoah. There was a terrible famine in the land of Canaan. Due to the famine, Yaakov asked his sons, “Why do you make yourselves conspicuous?” (Bereishis 42:1) Rashi explains that although Yaakov had sufficient food, meanwhile, he was concerned. He did not want to arouse the jealousy of the families of Yishmael and Esav who were starving for food. Therefore, Yaakov sent his sons to Egypt to purchase food. Maharsha (Ta’anis 10B) questions why Yaakov was concerned about arousing the jealousy of the families of Yishmael and Esav who did not live in Canaan at that time. Why wasn’t Yaakov concerned about arousing the jealousy of his Canaani neighbors? Maharsha explains that since the descendants of Yishmael and Esav were related to Yaakov, they would feel more jealousy and be angrier if they saw that Yaakov’s family had food while they did not. On the other hand, the people of Canaan were total strangers to Yaakov, Thus, they would feel less envy.

This fact illustrates the greatness of Aharon the Kohain. He was the prophet and leader of the Jews in Egypt. Yet, his younger brother, Moshe, was chosen to become the leader in Aharon’s stead. Moshe was chosen to take the Jews from slavery and bring them to freedom. That appointment could have easily made Aharon feel jealous. He could have felt, “I was the leader for so long. Now my younger brother is appointed to take my place?”  In fact, Moshe was concerned about Aharon’s feelings. That is why he tried to refuse Hashem’s appointment. Hashem told Moshe that he did not have to worry. Hashem told Moshe that Aharon was such a tzadik, with exemplary middos, that he would not be angry at Moshe. Aharon would not feel even a small tinge of jealousy. In fact, Aharon would feel happy at Moshe’s success (Shmos 4:14).

Since Aharon’s heart was totally full of love and happiness for Moshe, he merited to wear, over his heart, the Choshen, the holy breastplate of the Kohain Gadol.

Jealousy is a “disease” that brings unhappiness in the next world and even in this world. King Shlomo says that it corrodes the inner being of a person and rots his bones (Mishlei 14:30).

One of the best examples of this is the evil Haman. Haman seemed to have everything anyone would want. Haman was one of the wealthiest men ever! His children were successful, having been appointed to high government positions. Haman himself was the 2nd most powerful person in the empire! He was second only to King Achashverosh. Everyone bowed down to Haman, except for Mordechai. Haman had already set into motion the decree to kill all the Jews. He had just left an exclusive party where Queen Esther invited only him and the king. Haman was feeling great! Yet, on the way home he passed Mordechai, who did not bow down to him. What was Haman’s reaction? He told his wife, “All this means nothing to me every time I see that Jew Mordechai sitting in the palace gate [and not bowing down to me]” (Megillas Esther 5:12) Haman had it all. Yet by focusing on the one thing that he didn’t have he got so upset that he could not even enjoy all that he did have.

This is what jealousy does. One can have so much to be thankful for, yet one can get upset because of the sole thing that he lacks.

What is the solution to rid ourselves of jealousy and be able to be happy? The first step is to have the right perspective. We must focus on all that we have and not on what we do not. As it says in Pirkei Avos (4:1) Ben Zoma says,” Who is rich? He who rejoices in his lot.” When we focus on all that Hashem does for us and all that Hashem gives us then we will feel gratitude and will feel happy.

The next step is the realization that Hashem orchestrates everything that happens. Hashem gives us everything that we need to fulfill our personal mission in life. Hashem determines our income, what type of home we will have, our spouse, and our family. Hashem determines how much honor we will receive. If Hashem did not give something to us, then we don’t currently need it! Therefore, as much as we try, we will not get it. Should you be jealous if a jeweler has a jeweler’s loupe and you don’t, if you are not a jeweler? Should I be jealous if you have a stethoscope if I am not a doctor?

Furthermore, Rav Moshe Chaim Luzatto writes in the Mesillas Yesharim that all situations in life are only tests. Hashem arranges the scenery and the actors and orchestrates the events that occur in our lives to see how we will react. The understanding that it is not real should help us overcome feelings of jealousy and other challenges. When we truly have bitachon, trust in Hashem, we realize that every situation is staged by Hashem, just to see how we will respond.

We can be happier when we don’t feel jealous. We can choose to have an “attitude of gratitude”.

We can choose to have a positive perspective, appreciating all that we do have instead of focusing on what we do not have. We need to recognize that Hashem gave us everything that we need to fulfill our mission in life. Furthermore, it is impossible for us to attain anything else that we don’t need for our mission. Lastly, we must realize that all our life’s situations are only tests to see how we will respond.

May we learn these lessons and live lives full of happiness!

 

 

Parshas Terumah – Shekalim: The Remedy Is Already Here!

Parshas Terumah – Shekalim

The Remedy Is Already Here!

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“After these events King Achashverosh promoted Haman.” (Megillas Esther 3:1)

I read a story some time ago, but I do not recall the source.

Moshe & Leah were happily married. However, they were not blessed with children right away. In fact, five years passed, and they still did not yet have children. Imagine their excitement when Leah gave birth to a beautiful baby girl. Unfortunately, the baby was born with a serious blood disorder. The doctor told Moshe and Leah not to worry. He said that just a few months earlier, a cure had been discovered for this disorder. The doctor told them that they were lucky that the child had not been born six months earlier. Had the baby been born before the treatment was discovered, most likely the baby would not have survived. Now, Moshe & Leah were thankful to Hashem that they had to wait five long years before having a child.

We are currently living through a very trying time for Klal Yisroel, as a nation. We can take some comfort from the fact that Hashem has already prepared the remedy for our troubles, even before the troubles even began.

We see this idea from Megillas Esther. “After these events King Achashverosh promoted Haman.” (Megillas Esther 3:1). The Talmud (Megillah 13B) asks, “After what events? Rava answers, ‘Only after Hashem created a remedy for the blow and set in place the chain of events that would lead to the miraculous salvation was Haman appointed.”  Tze’enah Ure’enah says that the remedy was that first it was inscribed in the royal diary that Mordecai had saved Achashverosh from death. That was important for the ultimate salvation of the Jews. Only afterwards, was Haman raised to a high office, higher than all the other ministers.  Raish Lakish says that Hashem does not strike at the Jewish people unless He has already created a remedy beforehand. This rule is significant because it indicates that the objective of the punishment is the cure, to bring us to teshuvah and salvation. The cure is, therefore, always set in place first.

Haman asked Achashverosh for permission to destroy the Jewish People. Haman offered Achashverosh ten thousand talents of silver which were equal to 30 million shekels (valued today at approximately 725 million dollars) for the privilege to enact the decree (Megillas Esther 3:9). Haman gave this sum because it was equal to the monetary value of the entire Jewish nation. Haman knew that 600,000 Jewish men from the ages of 20 to 60 left Egypt. The Torah says that the evaluation of Jewish males in that age range is 50 shekalim (Vayikra 27:2). Multiplying 600,000 by 50 equals ten thousand silver talents (see Torah Temima). Raish Lakish says that Hashem knew in advance that in the future, Haman would use shekels against the Jewish people. Therefore, Hashem arranged for the Jewish people to give their own shekels to the Bais HaMikdash in advance of Haman’s shekels. This is another illustration that Hashem does not strike at the Jewish people unless He has already created a remedy for the Jewish People beforehand.

Maharal (sefer Ohr Chodosh on Megilllah 3:9) explains that the shekels that the Jews gave were used to purchase animals to sacrifice. Bringing a sacrifice is akin to one sacrificing oneself to Hashem. By giving the shekels, it was as if the Jews gave themselves to Hashem. If the Jews already belonged to Hashem, then Achashverosh did not have the authority to sell them to Haman for the 10,000 silver talents (“And the king said to Haman, The silver is given to you, the people also” (Megillas Esther 3:11)).

 

Parshas Mishpatim: I Want…Actually, I Don’t Want!!

Parshas Mishpatim

I Want…Actually, I Don’t Want!!

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“And these are the laws that you shall set before them.” (Shmos 21:2)

After Yehoshua conquered the city of Yericho, Achan sinned by taking from the forbidden spoils of the city. That act resulted in the death of 36 Jews in a later battle. It also resulted in Achan being killed. In his confession he said, “I saw among the spoils a fine Shinar mantle, two hundred shekels of silver, and a wedge of gold weighing fifty shekels, and I coveted them and took them.”  (Yehoshua 7:21). Another example of the extremes to which coveting someone else’s property could lead to, occurred with King Achav. He had an uncontrollable desire to own the vineyard of Navos. Navos refused to give away land which was a family inheritance. As a result of Navos’s refusal, King Achav became depressed. Achav’s wife, Queen Izevel arranged for false witnesses to testify against Navos. Navos was found guilty and was killed by King Achav’s court. King Achav was then able to take possession of Navos’s vineyard. (Melachim I 21:1-24). Rabbeinu Bachya uses this as an example that coveting something can ultimately lead to committing murder in order to attain it. (Shmos 20:14).

 

In last week’s parsha, we read the Aseres Hadibros, the 10 Commandments. One of the commandments is לא תחמוד. You may not covet something that your friend has, be it his house, field, wife, …. Many of the commentaries, including Ibn Ezra and HaKsav VeHaKabalah (Shmos 20:14) are bothered by the obvious question. How can the Torah restrict a feeling? How can Hashem expect us to see something pleasing or beautiful and not desire it?

Ibn Ezra answers this question with a parable. A peasant who sees a beautiful princess will not entertain any desirous thoughts of marrying her, for he knows that it is an impossibility. It would be like someone desiring to sprout wings to fly to the sky, which is clearly an impossibility. If a man sees that his neighbor has a beautiful wife and or a magnificent home, he should realize that his neighbor only has it because that is Hashem’s will. They are not attainable for him. They are beyond his reach, and he should not covet them. He will therefore be happy with his lot and will not allow his heart to covet and desire anything which is not his.

Sforno answers that one should consider that which he would covet as utterly unattainable. One should train himself to pretend that which he covets does not exist at all.  

HaKsav VeHaKabalah answers that the Torah says we should love Hashem with all our heart. Why does it say, “all” our heart and not just to love Hashem with our heart? He answers that our heart should be totally filled with love of Hashem and nothing else. Our heart should not be divided with loving Hashem and loving certain desirous things in the world. When we develop this overflowing love of Hashem, there will be no room to desire any worldly item. It is like a cup that is overflowing. There is no more room to pour any more liquid into it. However, until one can attain this all-encompassing level of loving Hashem, his heart will naturally desire the pleasures of the world that he sees.

The Ramban in this week’s parsha has another approach which may be more feasible for us. The Ramban says “הַמִּשְׁפָּטִים וְאֵלֶּה”, “and these are the rules”, (Shmos 21:1) corresponds to the mitzvah in the 10 Commandmants, “you shall not covet… anything that is your neighbor’s” (20:12). If a person does not know the monetary laws, he may think that something which is not his, belongs to him. Then he will covet it and take it for himself. Therefore, the Torah tells us the monetary laws. By studying the laws, one will not desire what is not his. We see from the words of the Ramban that studying Hashem’s laws will do more than simply teaching us what is permitted and what is forbidden. Learning the details of the mitzvos with concentration will impact our hearts, purifying us and removing any desire to sin.

Rav Yisroel Salanter zt”l (Igeres Hamussar) expounds on the Ramban’s idea. Rav Yisroel Salanter says, when you study the intricacies of the laws and in depth, you are not merely learning what is permitted and what is forbidden. Studying the laws actually influences your heart and removes the desire that you may have had for that particular sin. You won’t even desire someone else’s property. You won’t stumble in a particular mitzvah or character trait in the area that you study, b’iyun, in depth and with concentration. For example, if one has a desire to steal, he may rationalize and steal. He may not even realize that he is rationalizing. However, if he studies the technical laws about stealing, in detail and in depth, that will curb his desire for stealing.

If there is a particular mitzvah that we want to strengthen, or a particular sin that we want to avoid, or a character trait that we want to improve, we can do it! Studying, in depth, the laws in that particular area, will strengthen our heart, giving us the power to succeed.

 

Based on a dvar Torah by Rabbi Alter Henach Leibowitz zt”l

 

 

Parshas Yisro: Strength In Numbers!

Parshas Yisro

Strength In Numbers!

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“They had journeyed from Rephidim and had come to the desert of Sinai and camped in the desert. Yisrael camped there opposite the mountain.” (Shmos 19:2)

The Jewish People stood at the foot of Har Sinai, ready to receive the Torah directly from Hashem. The Talmud (Shabbos 88A) says, “that the Jewish people actually stood beneath the mountain. Hashem overturned the mountain above them and said, “If you accept the Torah, excellent, and if not, you will be buried there.” Rav Acḥa bar Yaakov said that the Jewish people could claim that they were coerced into accepting the Torah, and it is therefore not binding. Rava disagreed. He said that the Jewish People had reaccepted the Torah willingly in the time of Achashverosh.

 

There are some interesting points about this. The Chofetz Chaim zt”l (Chofetz Chaim on the Torah, Shmos 19:17) says that the World exists only because of Torah. Had the Jews refused to accept the Torah, the world would have been destroyed. Every living being would have died and would been buried in the destroyed world. That is what the pasuk means, “you will be buried there”. It should have said, “you will be buried here (under the mountain)”. It is telling us that whoever is there or anywhere, will perish.

 

The Talmud gives the impression that the Jewish People were forced to accept the Torah. Tosefos asks, didn’t the Jewish People show their willingness to accept the Torah when they said, “na’ase v’nishma”, “we will do and we will hear”? If so, why was there a need to force them to accept the Torah? Rav Yaakov Kaminetsky zt”l explains Tosefos answer(Emes L’Yaakov Shmos 19:3) based on the Mishna in Pirkei Avos (1:3). Rav Yaakov Kaminetsky zt”l says that although we should serve Hashem out of love, we must also incorporate fear of Heaven into our service. We should view Hashem with awe. Both love and fear are needed to serve Hashem. Sometimes one won’t suffice. Thus, even though the Jews had already accepted the Torah from love, they had not yet been tested to determine if they would also accept it out of fear. That’s why, when the Torah was given, Hashem spoke in a very loud voice and a big fire was burning on top of Har Sinai. Hashem wanted to put fear of punishment in our hearts. The mountain was placed over our heads so that we should also accept the Torah with fear of Hashem and fear of sin.

 

What did the Jews accomplish when they reaccepted the Torah in the time of Achashverosh? Rav Chaim Shmuelevitz zt”l says a beautiful explanation which is so relevant to current events. (Sichas Mussar Ma’amar 37). The Torah (Shmos 19:2) says, “They had journeyed from Rephidim and had come to the desert of Sinai and camped in the desert. Yisrael camped there opposite the mountain.” The Torah changes from plural, “They had journeyed” to singular, “vayichan”,“Yisrael camped”. Rashi explains, “as one man and with one heart”. With unity. “All their other encampments were made in a murmuring spirit and in a spirit of dissension.” Hashem said, since the Jewish People are united, at peace, and without dissension, then it is time to give them the Torah (see the end of Derech Eretz Zuta). The Torah was not given to individuals but to Klal Yisroel as one. Although there was such a unity and oneness of Klal Yisroel, there was an even greater level of oneness when they reaccepted the Torah in the days of Achashverosh. The Jews were functioning under Haman’s edict “to destroy, massacre, and exterminate all the Jews” (Megillas Esther 3:13). At this time of all-encompassing danger, the Jews were on an exceptionally high level of unity. No one felt even the slightest ill feeling in his heart about his friend. There was not a shred of hatred or jealousy. There was simply love of each Jew for one another.

 

When the Jews first accepted the Torah on Har Sinai, even though they were “like one man with one heart”, there was still a higher, holier level that was possible to be attained. In the time of Achashverosh, that holier level was attained. The Jews reaccepted the Torah at that time. Then, the Jews were on an even greater level of unity, because of the danger to their lives. Since all their lives were in danger, any petty grievances or annoyances one Jew may have had towards his friend were no longer important as they had initially seemed. The imminent fear of death wiped clean any negative feelings that one Jew may have felt towards another. The fear of death brought the Jewish People together. The only important thing in their hearts was to daven to Hashem to save their lives!

 

October 7th is a day that Jews will not forget. Before that date, sadly there was strife among Jews in Eretz Yisroel. Afterwards, for a long period of time, there was a great feeling of unity. Irreligious Jews and religious Jews viewed each other as family. A feeling of warmth and togetherness was fostered. The realization dawned on many, that Jews care about Jews even though many people of the world do not. There were a number of miraculous successes against our enemies during this period of unity.

 

May Klal Yisroel understand the importance of being unified and staying unified.

There is a power inherent in our unity.

May we feel this way without needing a calamity to bring us together!

 

 

Parshas Bo – Thank You! Thank You! Thank You!

Parshas Bo

Thank You! Thank You! Thank You!

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“But among all the B’nei Yisrael, a dog will not sharpen its tongue [growl] at man or animal….” (Shmos 11:7)

The Yeshiva Knesses Chizkiyahu of Kfar Chassidim, had a problem with mice. The man in charge of the kitchen suggested that they get a cat and leave it in the storage room to protect the food. They located a stray cat and gave it a home. The cat was very successful in its “job”.  One day, Rav Eliyahu Lopian zt”l, the mashgiach, the spiritual mentor, of the yeshiva noticed the cat. He was told why they had brought the cat into the yeshiva. He asked the kitchen manager, who was feeding the cat. The manager said that it was eating the mice in the storage room. Rabbi Lopian replied that if the cat would be successful, then it would have nothing to eat. It must be fed. After all, it is necessary to show our gratitude to the cat for protecting the yeshivah’s food supply. Thereupon Rav Lopian, who was already in his 80’s, poured milk into a bowl and knelt to place the bowl before the cat. (Peninim.org)

The Torah (Shmos 11:7) tells us that when the Jewish People left Egypt, “… not a single dog raised its voice against a single Jew.”  Midrash Rabba (Shmos 31:9) explains that we are forbidden to eat treifa meatr, the meat from an animal that was killed by a predator or the meat from an animal that had a particular injury which would have caused its death within a year. as it says (Shmos 22:30) …” you will not eat flesh of an animal that was torn in the field, throw it to the dogs.”  Hashem tells us that we are obligated to do give the meat to the dogs. Why? During the plague of the killing of the first-born Egyptians, the Egyptians were busy the whole night burying their dead. At that time, the dogs were barking at them. However, later, when the Jewish People left Egypt, the dogs did not bark. The dogs controlled their natural urge to bark. HaKsav VeHaKabalah, Ibn Ezra, and Ralbag say that this enabled the Jews to go calmly, without fear or worry since the sounds of dogs barking or snarling normally puts fear into people’s hearts. The Midrash continues that we are obligated to give treifa meat to the dogs. As a reward for this silence, for the entirety of history, if a Jew owns a piece of treifa meat, he should give it to a dog, rather than anyone else.

 

A Jewish businessman was on the subway platform waiting for a subway to Manhattan. Suddenly, he slipped and fell onto the tracks. He was hurt by the fall and was unable to get up. Bystanders screamed but no one was brave (or crazy) enough to go onto the tracks to save him. Suddenly, an African American man jumped onto the tracks, grabbed the businessman and put him onto the platform. Then he lifted himself up. One second later, the subway came into the station. The African American was a hero! Yet, he did not act like a hero. He just sat down and brushed off any compliments as if what he had just done was not a big deal. When someone approached him, he explained the reason for his actions. He said that he had to be at work at a restaurant at 8 AM. He was paid $10 an hour. He knew that if the train ran over the man on the tracks, then there would be a train delay of at least two hours. He would then arrive at work two hours late and would lose $20. In order not to lose $20, he took the businessman off the subway tracks. (Rabbi Yisroel Brog, Parshas Va’era, on Torah Anytime.Com)

The Jewish businessman had a dilemma. While he was sitting on the subway tracks, he had in mind that if someone saved him, he would give him $100,000. Now, he had two questions. One was whether there was an obligation to show hakaras tov, showing gratitude to a non-Jew. The second question he had was he obligated to pay since the fellow did not intend to save him. Rather, the African American did it so that he would not lose $20. The businessman contacted Rabbi Yitzchok Zilberstein, a very, very prominent and respected rav in Israel. He asked him his questions. Rabbi Zilberstein said that one IS obligated to show gratitude to a non-Jew. Rabbi Zilberstein proved his answer from the Torah (See Parshas Vayigash 47:14-22). Seven years after Yosef became the viceroy of Egypt, there was a terrible famine. The Egyptians spent all their money to buy food. Then they purchased food by paying for it with all their animals.  When they had nothing left, The Egyptians gave Pharoah ownership of their animals and their bodies; they sold themselves as slaves to Pharoah. The Priests of Egypt were exempt from this. They received a stipend of food from Yosef without having to sell their land. Why were the Priests given this stipend? The Shelah answers that these Priests had done a favor to Yosef, and one is obligated to show appreciation, even to a non-Jew. When Yosef had been falsely accused of impropriety by Potifar’s wife, it was those Priests who had judged Yosef. They examined the evidence presented by Potifar’s wife (see Targum Yonasan ben Uziel in Parshas Vayeshev 39:14-20), determined that the evidence was false, and saved Yosef from capital punishment. Thus, Yosef had an obligation to show appreciation to those Priests. 

What about the businessman’s second question? Did he have an obligation to the African American if his intent had not been to save his life? To answer that, Rabbi Zilberstein quoted the story of Yisro’s daughters. When Yisro’s daughters went to the well to get water for their sheep, the shepherds of Midian drove them away. Midrash Rabba (Shmos 1:32) brings an opinion that says that the shepherds pushed the girls into the well. Moshe saved them. When Yisro’s daughters repeated the story to their father they said, “…An Egyptian man rescued us from the shepherds….” (Parshas Yisro 2:19) Why did they refer to Moshe as “an Egyptian man”? Midrash Rabba says two explanations. One, that Moshe looked like an Egyptian because he wore Egyptian clothes. The second explanation of the Midrash Rabba is fascinating. The words “an Egyptian man” was not referring to Moshe. Rather it was referring to the Egyptian taskmaster whom Moshe had killed. When Yisro’s daughters thanked Moshe, he told them that they should not thank him. Rather they should thank the Egyptian taskmaster whom he had killed. If not for that Egyptian, Moshe would not have needed to escape from Egypt. Then, he would not have been in Midian to save Yisro’s daughters. Rav Chaim Shmuelovitz zt”l learns from this episode that one has an obligation to show gratitude to such an extent, even if the savior did not have the intention to save the person. According to this, Rabbi Zilberstein said that the Jewish businessman WAS obligated to give his savior the $100,000.

The businessman also presented the question to Rabbi Zilberstein’s brother-in-law, the gadol hador, Rabbi Chaim Kanievsky zt”l. Rav Chaim concurred with the answer but quoted a different source.

The Talmud (Sanhedrin 96B) says, “Among the descendants of Haman were those who studied Torah in Bnei Brak.” Iyun Yaakov says that this descendant was Rav Shmuel ben Shaila. The Dubno Maggid says that Haman was the epitome of evil! He wanted to eradicate the Jewish People! Why did he merit a descendant who learned Torah? The Dubno Maggid answers that Haman’s wickedness caused the Jewish People to come closer to Hashem. The Jews repented and willingly reaccepted the Torah. Therefore, Haman was rewarded with a descendant who was a Torah scholar. Haman was rewarded for the good that he had caused, even though obviously that was not his intention.

Rav Chaim Kanievsky zt”l said that from this we see that one does have an obligation to show appreciation even to one who helped without having intended to do so.

 

We see from this the great obligation that we have, to show our gratitude and appreciation to those who have helped us, even if they did so unintentionally.

Certainly, our obligation is even greater to one who has helped us intentionally.

We should think about the people in our lives who have helped us. Whether it is a parent, a spouse, a teacher, or a friend. The extent of our obligation to show them appreciation is infinite!

(based on a shiur by Rabbi Yisroel Brog, Parshas Va’era, on Torah Anytime.Com)

 

Parshas Va’era: You Have Something of Mine and I Have Something of Yours

Parshas Va’era

You Have Something of Mine and I Have Something of Yours

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“These are the names of the sons of Levi, according to their generations: Gershon, Kehos, and Merari….” (Shmos 6:16)

In 1895 there was a terrible fire in the city of Brisk. Rav Chaim Soloveitchik zt”l spent day and night, devoting himself to help his fellow Jews. At night, Rav Chaim did not go home to sleep in his comfortable bed. Rather he slept on the floor of the shul. He said how could he sleep in comfort when so many fellow Jews did not even have a roof over their heads.

Early one Friday morning, the Plotnik family loaded up the van and drove to their summer house in the country. After unloading the van, Zev Plotnik got back on the road and headed to the nearest Walmart, half an hour away, to stock up on the basics. That first Walmart run of the summer was always a huge one, and Zev’s wagon was soon piled high with items. One by one, Zev unloaded the items onto the conveyer belt. When it was time to pay, Zev reached into his pocket but was unable to find his wallet. “I left it in the house!” he realized. There was no time to go back and get it. The people waiting on the line were getting impatient. One person in line, a religious Jew, stepped up and tapped his credit card on the scanner. “You can pay me back,” he told the startled and grateful Zev. “You know each other?” asked the amazed cashier. “We never met,” said the kind stranger.

The amazing thing about this story is that it’s not an isolated incident. Every day, Jewish people feel for each other’s needs and step up to save the day, because that’s how brothers and sisters take care of each other. (Aderaba Newsletter, Parshas Vayechi, of the Chofetz Chaim Heritage Foundation)

The Torah lists the children of Reuven, Shimon, and Levi. …the sons of Reuven…The sons of Shimon…These are the names of the sons of Levi…. (6:14-16). When listing Levi’s children, the Torah changes its wording, “These are the names”. Why? The Shelah gives a beautiful explanation. Levi foresaw through Divine inspiration that his descendants would not be subject to the suffering of the backbreaking labor imposed upon the Jews by the Egyptians. Levi wanted, in some way, to show his empathy and compassion for the pain that the rest of the Jewish People would feel. Therefore, he hinted to their exile and suffering in the names of his own children. He called his first son Gershon because the Jewish People were gerim, strangers in a land that was not theirs. He called his second son Kehas because the teeth of the Jews kahu, became blunted or rotted from suffering. His third son he called Merari because the Egyptians mararu, embittered the lives of the Jewish People.

The Shelah says that we see from this the importance of joining with and participating in the pain of the tzibur, of the community. Even if one is personally removed and immune from the painful situation, one should do something to join in their pain. I personally know someone who had stopped listening to music because of the events that occurred on October 7th. She said that she would not listen to music again, until the hostages were freed. I know another person who stopped eating cake, while waiting for the hostages to be freed.

Rav Yechezkel Levenstein zt”l, mashgiach, spiritual leader of Ponevezh Yeshiva, told his students that feeling the pain and worry of others is also part of the mitzvah and obligation to love another as oneself. One must feel the pain of another as if he was a member of your family.

HaGaon HaRav Dovid Yosef spoke about the release of the three hostages in his weekly shiur broadcast on Kol B’Ramah Radio. “We’re all moved [by the release] of several hostages, who were in a pit, like Yosef hatzadik, for over a year… We rejoice in their happiness… “It’s still only the beginning of the way and I think we still need many, many tefillos. Today, each one of us should feel the pain of those who are still there, …. Each one of us should feel as if it’s our children who are there because ‘Acheinu Bnei Yisrael’ and we should daven that no harm befalls them.” (Yeshiva World News)

It says in Tomer Devora that this is the type of relationship that Hashem has with us. Hashem loves us so very much! When we are in pain or when Hashem must punish us then Hashem “feels” our pain, so to speak. This is how we should feel towards our fellow Jews. We all come from the same neshama, soul. There is a piece of our neshama in every Jew and a piece of their neshamos, in ours. When we show goodness to our friend in essence, we are doing goodness to ourselves. When our friend feels pain, it is also literally our pain, as our neshama within that person feels the pain. The mitzvah and obligation to “Love your fellow Jew as yourself”, is in essence, love your neighbor because that is yourself!

(based on a dvar Torah in Yalkut Lekach Tov by Rabbi Yaakov Yisroel Beifuss)

We must feel the pain of a fellow Jew. His pain should be our pain. That is part of the mitzvah that we must love our fellow Jew as ourselves. In reality, it is showing love to ourselves as we all come from one neshama and there is a part of our own neshama in every Jew.

 

Parshas Shmos – Don’t Think So Much! Leave The Thinking To Hashem!

Parshas Shmos

Don’t Think So Much! Leave The Thinking To Hashem!

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“A man of the house of Levi went and married the daughter of Levi.” (Shmos 2:1)

Pharaoh decreed, “Every son that is born you shall cast into the river, and every daughter you shall save alive.” (Exodus 1:22) Under the shadow of this decree, Yocheved, Amram’s wife, gave birth to Moshe. The Talmud (Sotah 12A) says that when Moshe was born the whole house became filled with light. The Torah says, “She saw that he was [exceptionally] good.” (Shmos 2:2) Thereupon, for the next three months, Yocheved hid Moshe from the Egyptian officers who were taking Jewish male babies and drowning them. When Yocheved could no longer hide the fact that Moshe was born, she placed him in a basket and put him in the Nile River. She hoped that an Egyptian woman would find Moshe and have mercy on him. Thus, saving his life.

Ramban says that it is a known fact that every mother loves her child. Every mother would go to extreme lengths to save her child. Certainly, every mother would, at the very least, hide her child to protect him from harm. Therefore, why was it necessary for the Torah to tell us that Yocheved hid Moshe after seeing that he was “good”? Even if he wasn’t good, wouldn’t Yocheved have hid him, as any mother would, to try to save her child? Ramban answers that the whole house was filled with light when Moshe was born. Yocheved saw in this, something unique and special about Moshe. She felt that this showed that a miracle would happen, and he would somehow be saved. Therefore, she thought of ways to save him.

One of the Rabbeim of Yeshiva Toras Chaim of Miami (Mussar Haskel, Courage to Change, written by   R’ Chaim Hirsch and R’ Dovid Mandel, based on the Torah lectures of their rebbeim) noted that the Ramban did not answer his question. The Torah says that Yocheved saw something special about Moshe and saved him. That implies that had she not seen something special she would not have saved him. Why not? Wouldn’t any mother try to save her child even without seeing something special? The answer is that the Ramban must be saying that the situation was so dire and so dangerous that other mothers were not trying to save their babies from Pharaoh’s decree. All the mothers had given up hope! They were at the point of despair and did not see any point in trying to save their babies! Had Yocheved not seen the house light-up with the birth of Moshe, she too would have given up hope! Hashem had to send Yocheved a special sign to motivate her to try to save baby Moshe.

It was this backdrop of feeling of despair which caused Amram to do something drastic before Moshe was conceived. The Talmud (Sotah 12A) says that Amram cried out, saying, “We are laboring for nothing by bringing children into the world to be killed.” The babies are ruthlessly being thrown into the river! Thereupon, Amram divorced his wife. When the word of this spread, the other Jewish men followed suit, also divorcing their wives. Amram’s daughter, little Miriam, questioned her father’s actions. The Talmud continues, that Miriam, said, “Father, your decree is harsher for the Jewish people than that of Pharaoh. Pharaoh decreed only about the males [that they should be drowned], but you decreed both on the males and on the females. And now no children will be born. Additionally, Pharaoh decreed to kill them only in this world, but you decreed in this world and in the World-to-Come, as those not born will not enter the World-to-Come.” This point is mentioned in the Talmud (Sanhedrin 110B). One sage says that every Jewish child who is born is automatically granted a share in the World to Come.  Another sage, Ravina, says that even before a child is born, from the moment of conception, the child is granted a share in the World to Come. Miriam continued, “Regarding the wicked Pharaoh, it is uncertain whether his decree will be fulfilled, and it is uncertain if his decree will not be fulfilled. You [Amram] are a righteous person, and as such, your decrees will certainly be fulfilled (see Iyov 22:28).” Amram accepted his daughter’s words and remarried Yocheved in a public ceremony.  All the other Jewish men who saw this followed Amram’s example and remarried their wives.

Rav Avrohom Pam zt”l explains that Amram felt the pain of his people. He arrived at the logical conclusion that there was no purpose in bringing children into a world where they would be drowned shortly after being born. Yet, his mercy was misplaced. By listening to Miriam and remarrying Yocheved, Amram had a son, the future Moshe Rabbeinu who would redeem the Jewish nation from Egypt. Had Amram not listened to Miriam’s advice, his act of “kindness” would have turned into “an act of cruelty of monumental proportions”. (Rav Pam on Chumash by Rabbi Sholom Smith)

Rav Pam zt”l says that we learn from this that a person cannot make his own cheshbonos, calculations. One must do all that Hashem commands him and leave the calculations to Hashem. Even well- intentioned decisions can lead to catastrophic errors. When faced with difficult situations in life, one should seek Torah guidance to help him properly deal with his issues.

 

 

Parshas Metzora – Shabbos HaGadol: Just Have Faith!

Parshas Metzora – Shabbos HaGadol

Just Have Faith!

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“Speak to all the congregation of Israel, saying, “In the tenth day of this month they shall take every man a lamb, according to the house of their fathers, a lamb for a house.” (Exodus 12:3)

The Shabbos before Pesach is called Shabbos HaGadol, the Great Shabbos. 

What is the reason that this Shabbos is called the Great Shabbos?

The Tur (chapter 430) says that on the 10th day of the month of Nisan the Jews were commanded to take a sheep and set it aside for the Korban Pesach (Pesach offering). The head of each family took a sheep and tied it to the foot of his bed. Each one did this knowing that the sheep was the god of the Egyptians. Their act of bravery showed their total faith in Hashem. When the Egyptians saw what the Jews were doing, they asked, “What are you doing with these sheep?” “We are putting them aside in order to slaughter them as an offering for Hashem” the Jews replied. The Egyptians were enraged at the idea that their god was going to be sacrificed. Hashem performed a great miracle, and the Egyptians were powerless to stop the Jews. The Egyptians were also powerless to even express their anger.

Rabbi Dr. Nosson Chayim Leff (Torah.org) quotes the Chiddushei HaRim and the Sfas Emes who give a different answer as to why this Shabbos is called Shabbos Hagadol. They say that there are three other instances in which the word “gadol” was used. We can conclude from those other contexts what Chazal, our Rabbis of blessed memory, may have had in mind when they used the word “gadol” by Shabbos HaGadol.

One of those instances is the term “Anshei Kenesses HaGedola” — the men of the Great Assembly. This term refers to our Torah leaders in the early years of the Second Beis HaMikdash. The Talmud (Yoma 69B) explains that the assembly was called “Gedola”, Great, because they restored Hashem’s crown to its former glory. How did they restore it?

Moshe Rabbeinu referred to Hashem (Devarim 10:17) as “HaGadol, HaGibor, VehaNorah”, “the Great, the Mighty, and the Awesome”. Later generations could not in all honesty apply those words to Hashem. Yirmiyahu, the prophet, witnessed the Babylonians desecrating the Beis HaMikdash, and asked: “Where is Hashem’s awesomeness?” Seeing no sign of Hashem as being awesome, he deleted the word “VehaNorah”. Yirmiyahu (32:18) referred to Hashem only as “HaGadol, HaGibor”.

When the prophet, Daniel, saw how the Babylonians oppressed their Jewish captives, he asked: “Where is Hashem’s might?” Seeing no evidence of Hashem’s “might,” Daniel deleted the word “HaGibor” and referred to Hashem (Daniel, 9:4) only as: “HaGadol Vehanora”.

The Anshei Kenneses HaGedola said that, on the contrary, what the Jews witnessed was, in fact, powerful evidence of Hashem’s might and awesomeness. Were it not for His great might, He would not have been able to stand by as His people were oppressed. And were it not for His awesomeness, the Jewish people would have ceased to exist. Thus, interpreting the evidence differently, the Anshei Kenesses HaGedola recognized that Hashem is indeed mighty and awesome. Therefore, they reinserted the attributes of “HaGibor VeHanora” into our understanding of Hashem. To this day, we say all those words in the first bracha of Shmone Esrei. That was indeed “restoring Hashem’s crown to its former glory”!

The Sfas Emes sums this up and explains that the word “gadol” (as in “Shabbos HaGadol”) refers to the ability to see through apparent reality and to perceive Hashem’s Omnipresence. Our ancestors demonstrated this ability in Egypt when they dared to prepare the deity of their former masters for slaughter. That action required personal bravery.

The Bach (on the Tur 430) asks a very insightful question. We always celebrate a Yom Tov on its calendar date because that date is infused with a special spirituality in every year that follows. If so, why is the miracle that occurred in Egypt on the 10th of Nisan associated annually with the Shabbos before Pesach and not with the 10th of Nisan when this event took place?  True, the miracle occurred on Shabbos of that year, but wouldn’t it have been more appropriate to designate the 10th day of Nisan, no matter when it falls, as the day of commemoration?

Sefer Hatoda’ah explains that the miracle only transpired because it was Shabbos! Normally, there would have been nothing so unusual about the Jews putting sheep aside. What caught the Egyptians’ eyes was that it was Shabbos, and they knew that the Jews were forbidden to handle the live animals on Shabbos. The Egyptians were curious, and questioned what the Jews did. That is how the miracle came about. Thus, the miracle is attributed to Shabbos. 

Rabbi Yaakov Asher Sinclair says that each of the 10 plagues halted, temporarily, on Shabbos. The 10th of Nisan occurred during the plague of Darkness. Had the Jews walked their sheep through the street any day other than Shabbos, the Egyptians would not have seen them. There would not have been a miracle. Thus, it was only due to Shabbos that the miracle occurred.

The Sfas Emes says that the act of taking the lambs in readiness for a sacrifice was considered as if the Jews had observed Shabbos! The basic idea expressed in observing Shabbos is the acknowledgement that Hashem created the world in six days. By taking the lambs, the Jews rejected idolatry and accepted Hashem. This was not merely an action which took place on the tenth of Nisan. This was a watershed of Jewish history. The Jews had joined Hashem in a Shabbos! (Dr. Nosson Chayim Leff)

When our ancestors in Egypt took the sheep, the Egyptian god, to sacrifice, it was suicidal! Their Egyptian masters should have slaughtered the Jews.  The Jews showed total faith in Hashem and Hashem protected them.

The Final Redemption will mirror the redemption from Egypt. May we all reach the level of total faith in Hashem. May that herald Hashem’s performance of miracles for us.

May that herald the arrival of Eliyah HaNavi and the ultimate redemption with the coming of Moshiach.

 

Parshas Tazria – Think Twice…And Then Think Again

Parshas Tazria

Think Twice…And Then Think Again

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When the days of her purification are completed, be it for a son or for a daughter, she shall bring a lamb, in its first year, as a burnt-offering and a young dove or a turtledove as a sin-offering, to the entrance of the Tent of Meeting, to the kohen” (Vayikra 12:6)

Rabbi Yosef Chaim Sonnenfeld zt”l (1849 – 1932) was the Chief Rabbi of the Jewish community of Yerushalayim. He was very involved in communal activities, such as the founding of schools and an orphanage. He was also the rav of shul.  A man named Nachman was the chazan in Rabbi Sonnenfeld’s shul for Musaf on Rosh Hashana and Yom Kippur. One year, a few weeks before Rosh Hashana, Nachman passed away. After shiva, some of the elders of the shul asked Rabbi Sonnenfeld whom to get to replace Nachman. Rabbi Sonnenfeld told them not to worry. He would find someone. A few days before Rosh Hashana, the elders approached Rabbi Sonnenfeld again, since the replacement chazan had not yet been announced. Again, Rabbi Sonnenfeld told them not to worry. The day of Rosh Hashana came. Shacharis was over. It was time for Musaf. No one in the shul knew who the chazan would be. Suddenly, Rabbi Sonnenfeld rose from his seat and walked over to Nachman’s adult son. Rabbi Sonnenfeld told him,”You will be the chazan. Go daven Musaf just as your late father did.” The young man was speechless. He hadn’t even prepared. Rabbi Sonnenfeld told him, “You have heard your late father daven for many years. You are familiar with his manner of davening. You will be fine.” The young man got up and led Musaf. After Musaf was over, a group of people went to Rabbi Sonnenfeld to ask why he had permitted a mourner to lead the Tefillah, as it was customary not to have a mourner lead the Tefillah on Rosh Hashana and Yom Kippur. Rabbi Sonnenfeld’s answer should be a lesson for us all. He told them that Nachman’s widow was in shul. “Imagine the grief and sorrow that she is feeling, especially on the day that her husband would have been the one to lead us in Musaf. Imagine the pain she would have felt if someone else would have led the Tefillah.” Rabbi Sonnenfeld did not want to cause pain to a widow, so he chose the best possible replacement for her late husband, namely her own son. He felt that under the circumstances there was no one else who could have led the Tefillah. That is why he let a mourner lead it. (Around the Maggid’s Table by Rabbi Paysach Krohn)

Rabbi Sonnenfeld’s actions displayed thoughtfulness and sensitivity for another person.

After giving birth, a woman purifies herself by bringing korbanos, sacrifices. She brings both a lamb and either a young dove or a turtledove. The commentaries point out that in other instances where young doves and turtledoves were brought as korbanos, the Torah mentions turtledoves first, before it mentions young doves. Why does the Torah change the order in this instance?

The Sifra says that this teaches us that both birds are equivalent. One is just as good as the other. In a similar vein, the Midrash (Bereishis Rabbah 1:15) says that throughout the Torah, Moshe is mentioned before Aharon. Yet, in one place the Torah says: “It is Aharon and Moshe” (Exodus 6:26). This teaches that both are equal in importance to one another.  Similarly, Yehoshua is usually mentioned before Calev. Twice the Torah mentions Calev first. “Except for Calev, son of Yefuneh, the Kenizi and Yehoshua, son of Nun” (Bamidbar 14:30, Bamidbar 32:12). This teaches that both are equal in importance to one another. The Midrash continues that throughout the Torah, turtledoves are mentioned before young doves. In one place it says: “And a young dove or a turtledove as a sin offering” (Vayikra 12:6). This tells you that both are equal in importance to one another.

Ba’al HaTurim gives a different answer. Throughout the Torah, young doves are mentioned first because the doves were sacrificed in pairs. The korban brought by the woman who just gave birth is the only instance in which only one bird is sacrificed. Thus, the Torah is recommending that we first try to get a young dove for this korban since the remaining young dove will be able to find another mate. The turtledove, however, is loyal to its mate and will never mate with another. It will forever grieve the loss of its mate.

Rabbi Yissocher Frand (Rabbi Frand on the Parsha 3) quotes R’ Simcha Zissel Ziv Brodie zt”l, the Alter of Kelm, who learns a beautiful lesson from this Ba’al HaTurim. We see the Torah’s sensitivity towards the turtledove. The Torah is concerned about the grief of a bird. Certainly, Hashem is even more concerned about the feelings of a person!

 

We can learn a lesson from Hashem. We, too, must be sensitive to the feelings of others!