Category Archives: Sefer Shmos

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!

 

Parshas Tzav – Don’t Sit On Your Hands!

Parshas Tzav

Don’t Sit On Your Hands!

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“The kohen shall dress in his linen garment … and he shall separate the ashes when the fire consumes the burnt offering on the altar and place it next to the altar. He shall [then] remove his garments and dress in other garments. He shall take out the ashes beyond the encampment, to a pure [undefiled] place.” (Vayikra 6:3-4)

There was a great talmid chacham, a man very learned in Torah, who woke up one morning unable to see. He rushed to the doctor who asked him when he had stopped seeing. The talmid chacham replied that it just happened, that morning. The doctor was shocked! He said that the eyes were in such bad condition that he should have stopped seeing years ago! The talmid chacham knew the answer as to why he had merited a medical miracle. He had spent his entire life learning Torah and writing sefarim, books on Torah knowledge. A few months before, he had begun to feel very tired. He decided that he was getting too old to continue writing and was going to stop as soon as he finished writing his current sefer. He had brought the completed sefer to the printer the day before he became blind! Hashem had granted the talmid chacham the gift of eyesight, as long as he continued to write sefarim.

 

Rashi says that the kohen had two distinct jobs removing ashes from the mizbayach, from the altar. One of the jobs was to remove a handful of the ashes that resulted from the offerings that were burnt on the mizbayach. The ashes were placed on the side of the mizbayach. “… He shall separate the ashes when the fire consumes the burnt offering on the altar… (Vayikra 6:3). The other job was to remove all the ashes once the mizbayach was full of ashes. Those ashes were put in a pure place outside the Temple Mount. “He shall [then] remove his garments and dress in other garments. He shall take out the ashes beyond the encampment….” (Vayikra 6:3).

Rabbi Yissochar Frand wrote a beautiful dvar Torah in the name of Rabbi Shimshon Raphael Hirsch zt”l. It makes sense that the kohen removed all the ashes from the mizbayach once it became full of ashes. That was necessary to bring the next korban, the next offering. However, why was it necessary to remove just a handful of ashes from the previous day’s offerings? Rabbi Hirsch zt”l explains that this teaches us a very important lesson for life. It acts as a reminder to the kohen, and to us, that what he accomplished the previous day is gone. “The thought of what has already been accomplished can be the death of that which is still to be accomplished. Woe unto him who with smug self-complacency, thinks he can rest on his laurels on what he has already achieved and who does not meet the task of every fresh day with full devotion as if it were the first day of his life’s work!” A person may have accomplished great things. He shouldn’t feel that he does not need to accomplish more. Every day is a new day, and much more can still be accomplished. If a person rests on his laurels, feeling he does not need to do more, he will not succeed in his worldly endeavors. Certainly, he will not succeed in his spiritual endeavors.

Thomas Edison invented the phonograph. The phonograph recorded the spoken voice and played it back. He invented an electric copy machine. He perfected the lightbulb, making it usable. He innovated great inventions which changed the world. He could have told himself that he had already made a mark in the world and that he could now take an early retirement. Had he done so, the 1,090 other patented inventions of his would not have been invented (at least, as of that time)!  To Thomas Edison, each day was a new day to accomplish more and more!

In spiritual endeavors, as well, we may have accomplished much. However, there is still so much more that we can achieve. We can raise ourselves to even greater spiritual heights. Unfortunately, if we become complacent based on yesterday’s spiritual accomplishments, our spiritual level will sink. As we know, our spiritual level does not remain at status quo. We are either climbing or falling. We are either growing closer to Hashem or moving further apart.

Rabbi Shimshon Raphael Hirsch zt”l  (Chofetz Chaim A Daily Companion by Michoel Rothschild) says that our soul has a natural tendency to strive higher and higher spiritually. If we are actively involved in learning Torah and performing mitzvos, then our soul is growing spiritually, and we feel inner peace. If we are lazy and don’t strive higher, then we will feel inner discontent.

We should always strive for spiritual growth.

 (Rabbi Frand on the Parashah 2 by Rabbi Yissocher Frand)

 

Parshas Pekudei: Be Happy!!

Parshas Pekudei

Be Happy!!

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“Clothe Aharon with the sacred garments. Anoint him and sanctify him so that he may serve as a kohain to Me.” (Shmos 40:13)

A chasid was sent to a prison in Siberia for the “crime” of teaching Torah. On his first Shabbos afternoon in the prison, he went outside and was surprised to hear someone singing Shabbos songs. He followed the sound until he came to a Jew with long hair. The Jew’s eyes were closed, and he was singing with passion. He was not aware that another Jew had come. When he opened his eyes, he said that he had been in Siberia for 20 years and hadn’t seen the face of a religious Jew until now. Anxiously, he asked the newcomer if he had any religious articles with him, as he had none. The newcomer responded that he only had a tefillin shel yad. Everything else had been confiscated. He said that he would bring the tefillin the next day. The next morning, the old timer excitedly put on tefillin for the first time in 20 years! He performed the mitzvah with immense joy! (Torah Wellsprings, Parshas Vayakhel, by Rabbi Elimelech Biderman)

In contrast, during the first half of the 20th century, many Jews were heard saying, in Yiddish, “It is difficult to be a Jew”. Those Jews had to endure poverty and deprivation to be able to keep the mitzvos of Shabbos, Kashrus, and Family Purity. Yet, often, their children abandoned Torah Judaism.  Rav Moshe Feinstein zt”l said that hearing this refrain frequently from their parents caused untold numbers of Jews to forsake their religion. (Derash Moshe Bereishis 31:14)

When serving in the Mishkan and later in the Beis HaMikdash, the Kohain Gadol wore 8 special garments. The ordinary kohanim wore 4 special garments. The Kohanim were forbidden to enter the Mishkan in the manner of mourners. “Do not let your hair grow long and do not tear your garments” (Vayikra 10:6). The Sefer HaChinuch (149) explains that the Kohanim were forbidden to enter the Mishkan with torn clothing or not having had a haircut for 30 days. The root of this mitzvah offers an insight which is relevant to all Jews. Just like the Kohanim, all Jews are required to treat the Beis HaMikdash with respect and honor. One should enter the House of Hashem in a state of happiness, joy, and delight and not in a state of mourning or grief. Each Jew coming to the Beis HaMikdash should feel joyous at his good fortune to be in the place where Hashem’s Holy Presence dwells. He should not enter in a sad state or with outward manifestations of grief.

This joyous feeling was not limited to the Beis HaMikdash. The entire city of Yerushalayim had a special status of joy. The Midrash Rabbah (Pekudei 52:5) says that there was a bookkeeping room outside the city of Yerushalayim. Anyone who had to make financial calculations would leave the city and go to this special room. The Maharzu and Matnos Kehuna explain that sometimes a person would make financial calculations and realize that he lost money. That would make him feel sad. It would be inappropriate to feel this sadness in a city of joy. Thus, the room was situated outside Yerushalayim.

Rav Pam zt”l says that when a person exudes joy when doing mitzvos, he has a profound influence on his children. There was a person who was a devoted rav of a shul as well as the head of a yeshiva. Unfortunately, all his children strayed from the path of Torah. Apparently, his attitude played a major role in this tragedy. At home, he constantly complained about the difficulties that he had in the rabbinate and in the yeshiva.

During COVID, most of us were unable to daven with a minyan. We couldn’t answer amen, say borchu or kedusha. When we returned to shul, did we exhibit the same joy of a mitzvah as the man in Siberia did when he put tefillin on for the first time in 20 years? Do we still feel that joy?

 

It is a special privilege to be a Jew. We have the joy of doing mitzvos,

and the rewards inherent in following the ways of the Torah.

It is important for us to demonstrate our joy to others.

How beautiful our heritage is! How lucky we are!

 

(dvar Torah based on Rav Pam on Chumash by Rabbi Sholom Smith)

 

Parshas Vayakhel – The Secret to Good Chinuch

Parshas Vayakhel

The Secret to Good Chinuch

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“Every man and woman whose generous heart inspired them to bring something for all the work that Hashem had commanded to be done through Moshe [did so]. The Children of Yisrael brought a free-will gift to Hashem.” (Shmos 35:29)

Rabbi Shmuel Eidels zt”l, known as the Maharsha, was a rav in Poland in the 1600’s. He established a yeshiva in the town of Ostrog. The enrollment in the yeshiva grew so that they needed a new building. One of the townspeople secretly told the manager of the building project that he wanted to donate a large sum of money to pay for the cornerstone of the new building.  He wanted the donation to remain a secret. The bidding began for the honor to pay for the cornerstone of the new yeshiva building. The anonymous bid won with the staggering sum of 500 rubles! No one, except the manager knew the identity of this donor. The Maharsha was so impressed with the size of the donation and the humble manner in which it was given, that he asked to meet with the secret donor. When they met, the donor said, “I am not a rich man. However, I have no children to take my place so I thought it would be proper to give most of my money to help build the new yeshiva.” The Maharsha was so impressed by this answer that he gave the man a bracha that his wife give birth to a son. One year later, the blessing was fulfilled, and the man’s wife gave birth to a son. (Talelei Oros by Rabbi Yissachar Dov Rubin)

Bnei Yisroel responded generously to Moshe’s request to donate materials to build the Mishkan. There is a seeming redundancy in the pasuk. The first part of the pasuk stated that men and women brought offerings for the Mishkan. The end of the pasuk seems to repeat the same thought, “The Children of Yisrael brought a free-will gift to Hashem”.

The Chida explains that sometimes a person is inspired to pledge a donation but later has second thoughts. Perhaps he even regrets his pledge. Those tainted thoughts diminish the holiness of his gift. In this pasuk, the Torah is telling us that the inspiration for the myriad of pledges to donate for the Mishkan did not diminish at all. That is what the pasuk is saying. “The Children of Yisrael brought a free-will gift to Hashem,” with the same inspiration that they initially had felt.

Rav Pam zt”l offers a different explanation, based on the Kehillas Yitzchok and the Alshich. He says that the last phrase stresses that when the people responded with such great generosity to build the Mishkan, they were blessed with, “Children of Yisrael”, righteous offspring. (Rav Pam on the Chumash by Rabbi Sholom Smith)

The Ksav Sofer says that the last phrase of the pasuk is teaching an additional point. The “Children of Yisrael” does not refer to the offerings of the adults. Rather, it is referring to the offerings of the young children of every man and woman whose heart motivated them to donate. The children of these parents were also motivated to donate to the construction of the Mishkan.

Rav Pam zt”l says that this teaches us the secret to good chinuch, the way how to properly educate our children. It is not by telling them what to do, while we ourselves do the opposite. It is not by lecturing or forcing them to act appropriately. Rather, it is teaching by example. When we act properly, our children see it. They learn from our actions.

(Messages From Rav Pam by Rabbi Sholom Smith)

 

Parshas Ki Sisa: The Power Of 13!

Parshas Ki Sisa

The Power Of 13!

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“Hashem passed before him [Moshe], and proclaimed: “Hashem, Hashem, Almighty, merciful and gracious, slow to anger, and abounding in kindness and truth.” (Shmos 34:6)

There is an old joke about an ocean liner filled with passengers. The boat started to sink. One of the passengers prayed to G-D to save him. G-D responded, “Do you know how long it took Me to get all of these passengers on this boat?” G-D brought all these passengers together to this boat because they all deserved to be punished.

Moshe Rabbeinu davened to Hashem to forgive Bnei Yisroel for participating in the sin of the Golden Calf (Some commentators say that the only ones who sinned were the erev rav, the mixed multitude of other nations, who joined the Jewish people when they left Egypt. Others say that it was only 3,000 Jews; only 1 in 1,000 sinned. The sin of the rest of the Jewish People was that they did not stop what was happening). Hashem forgave the Jews. Moshe realized that this was a time of goodwill between Hashem and Bnei Yisroel. Therefore, Moshe took the opportunity and asked Hashem, “Please grant me a vision of Your Glory.”  (Shmos 33:18)

Hashem answered in the affirmative. Rashi (33:19) explains Hashem responded that the time had arrived for Moshe to see some of Hashem’s Glory. So, Hashem taught Moshe the 13 Attributes of Hashem’s Mercy, a prayer asking Him for mercy. Until that time, one would pray and ask Hashem for mercy in the merit of our avos, our forefathers. Even if the merits of the avos would become exhausted, Hashem would listen to the prayer of the 13 Attributes of Mercy.  

Two of the Attributes of Mercy are that Hashem is “Abundant in Kindness and in Truth” (34:6). What is the meaning of these traits? Rabbi Baruch HaLevi Epstein zt”l says in sefer Torah Temima that “Truth” is that Hashem is exacting in judgement. His trait of “Kindness” is when Hashem sees that strict judgement is too difficult, Hashem lessens it by going beyond the letter of the law and incorporating the trait of “Kindness”.

The Da’as Zekanim says, “and Abundant in Goodness” means that Hashem tips the scales so that the merits prevail if a person’s merits and demerits are equally balanced.

Rabbeinu Bachya compares it to a king. There are situations in which a king must exert his full authority and employ the harshest measures of justice.  On the other hand, there are situations when a king should not insist on the application of absolute justice, but should temper justice with mercy. This is what King Shlomo said,” (Proverbs 20:28) “Mercy and truth preserve the king; he upholds his throne by loving kindness.” A judicious application of these two attributes ensures the stability of the king’s throne.

The Brisker Rav, Rav Yitzchak Zev Soloveitchik zt”l, goes a step further in explaining the connection of “truth” to mercy. A judge of flesh and blood is only concerned with the evidence that is presented. Did the evidence prove the guilt of the defendant, or did it prove his innocence? On the other hand, Hashem judges differently. It is not only the evidence against the accused that is taken into consideration. It is also how the verdict would affect the defendant’s loved ones. How would a guilty verdict negatively impact the defendant’s wife, his children, his parents, or even his friends? Hashem takes this all into account and adjusts the sentence accordingly.  If the sentence is carried out in a way which does negatively affect others, causing them suffering, that is only because, on some level, they are also guilty and deserving of pain, albeit to a lesser degree. If they are totally innocent, then the defendant would be punished less severely, so as not to cause them undo suffering.  This is Hashem’s attribute of “Truth”. Hashem takes into account, all the ramifications of the sentence. The sentence is then fine-tuned to fit exactly the degree of guilt of each affected person.

The Talmud (Sanhedrin 108B) says that the Mabul, the Flood in the time of Noach, was delayed for 7 days. Hashem did not want to interrupt the 7 days of mourning for the tzadik, Mesushelach, who had just passed away. Rabbi Eliezer Shach zt”l points out that all the inhabitants of the world were about to be punished severely for their terrible behavior. Yet, the punishment was put on a temporary hold to afford Mesushelach the proper respect. The massive Divine decree was temporarily halted to do justice to Mesushelach. This illustrates the attribute of Truth and justice being tempered by kindness.

 

Hashem is ever so loving!

Even when punishing a sinner, Hashem takes into consideration

all the people who will be affected by the sinner’s punishment.

If they don’t deserve to feel pain,

then Hashem will lessen the punishment of the sinner.

 

(based on a dvar Torah in Sefer Talelei Oros by Rabbi Yissachar Dov Rubin)

 

Parshas Tetzaveh: You Should Feel Loved – Because You Are!

Parshas Tetzaveh

You Should Feel Loved – Because You Are!

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“The stones shall correspond [in number] to the names of the sons of Israel: twelve, corresponding to their names. They shall be engraved like seals, each with its name, for the twelve tribes.” (Shmos 28:21)

Reb Yaakov Toisig lived in Be’er Sheva. He went to shul to daven for his father’s yahrtzeit but there were only 8 other men there. Needing one more for the minyan, he went outside. The street was empty, except for an irreligious man with long shaggy hair. Reb Yaakov approached the man and asked him to join the minyan. After many attempts at convincing him, the irreligious man finally said that he couldn’t join because he did not know how to daven. Reb Yaakov said that he would show him what to say. Then the man said, “But I don’t keep mitzvos. Will G-D even listen to my prayers?” Reb Yaakov responded, “You should know that every Jew has a lofty soul that was carved from underneath the Throne of Glory. Hashem desires the prayers of every Jew. Every tefillah is beloved by Hashem. Yours too.” Those words pierced the young man’s heart, and he joined the minyan. Those heartfelt words changed this young man’s life as he eventually became religious. (102 Stories That Changed People’s Lives, Vol 2 by Rabbi Tzvi Nakar)

Hashem’s love for Bnei Yisroel is infinite. “And now, if you obey Me and keep My covenant, you shall be to Me a treasure out of all peoples …” (Shemos 19:5). Rashi says that Bnei Yisroel will be like the treasures of the kings; like costly vessels and precious stones, which kings store away. Targum Onkelos explains that Bnei Yisroel will be more beloved before Hashem than all the other nations!

Hashem showed how much He loves us, even when we sinned and reached the 49th level of impurity. “They saw [a vision of] Hashem, and under His feet [there was something] like a brickwork of sapphire…” (Shmos 24:10). Rashi says that while the Jewish People had been enslaved in Egypt, Hashem had placed a brickwork of sapphire under His throne to constantly bear in mind their suffering (which was symbolized by the brick work). Hashem wanted to constantly bear in mind the pain and suffering that His treasured nation was undergoing while in Egypt. The bricks symbolized their affliction. After Bnei Yisroel were redeemed, the sapphire brickwork sparkled with clarity and light. There was now light and joy before HHHashem because of Bnei Yisroel’s redemption.

This week’s parsha describes the Choshen Hamishpat, the breastplate, that the Kohen Gadol wore. The Choshen contained 12 precious stones. Each stone was engraved with the name of one of the shevatim, the tribes. The names of the Avos were added as a supplement to the names of the shevatim. The letters of the Avos, Avraham, Yitzchak, and Yaakov were interspersed on the different stones. The words, “ֹשִבְטֵי יְֹשוּרֻן” were also inscribed on the stones.  These names and words that were added in addition to the names of the shevatim ensured that all the letters of the Hebrew alphabet were inscribed. Hashem answered urgent questions posed by the Kohen Gadol by causing the appropriate letters on the Choshen to be illuminated. Thus, the Choshen had to have all the letters.

The Sforno (Shmos 28:2) says that when the Kohen Gadol entered the Kodesh, the Sanctuary, wearing the names of Yaakov’s 12 sons on the Choshen, Hashem would remember their righteousness and, in their merit, bring peace and blessing to their children.

The Kedushas Levi is troubled by this. Generally, we ask Hashem for mercy in the merit of our forefathers and not in the merit of the children. Why weren’t the names of the Avos the primary engravings on the Choshen?

The Kedushas Levi gives a beautiful answer. The Kohanim were chosen by Hashem from all the other tribes, to serve Hashem. As the pasuk states,“For him [shevet Levi] did Hashem choose from all your tribes to stand and perform the service in the name of Hashem, he and his sons for all time.” (Devarim 18:5) The other shevatim may have felt less loved by Hashem. To counter that mistaken feeling that they may have had, the names of ALL the shevatim were engraved on the Choshen. The purpose was to show that all the shevatim were beloved equally by Hashem. The Kohanim were merely intermediaries between the people and Hashem.

Rav Pam zt”l said, “We see from this that every Jew, no matter what his background, lineage, or station in life, is beloved by Hashem. No Jew should ever feel that he is worthless before Hashem or that Hashem does not take an active interest in his existence and accomplishments.”

(Messages from Rav Pam by Rabbi Sholom Smith)

 

 

Parshas Terumah: How Much Money Do You Really Have?

Parshas Terumah

How Much Money Do You Really Have?

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“Speak to Bnei Yisroel and let them take for Me a portion, from every man whose heart motivates him you shall take My portion.” (Shmos 25:2)

One of the Rothchilds was once asked how much wealth he had. He read from a ledger that had the list of his many donations to tzedakah and told the man the total of his “wealth”. His secretary thought he had taken out the wrong ledger and not the one that stated his wealth. Rothchild told him that it was true that he owned mines and property, …. However, that wealth was not guaranteed. The mines could be flooded, the properties could be confiscated, war could disrupt his business and render all his securities worthless. Only the money that he gave to tzedakah was really his and could never be taken from him. (Ethics From Sinai as quoted in Love Your Neighbor by Zelig Pliskin)

Hashem told Moshe to ask Bnei Yisroel for donations to build the Mishkan, the Tabernacle.

The commentators are bothered by the wording of the pasuk (Shmos 25:2). Why did Hashem say to Moshe to tell Bnei Yisroel,” וְיִקְחוּ־לִ֖יְ”, that they should take for Me their donations, rather than saying that they should give Me?

The Malbim explains that Hashem wanted the donations to be voluntary, stemming from the feelings of the heart. Had Hashem told Bnei Yisroel to give donations, that would have indicated that it was a mitzvah and obligation to do so. Therefore, the pasuk says, “that they should take for Me”. Representatives should be appointed to accept all donations from whomever desired to give.

HaKsav VeHaKabalah explains that when you are giving something to a distinguished person it makes you feel so good, it is as if you are receiving that item. HaKsav VeHaKabalah proves his point. When our forefather Avraham prepared food for his guests (the 3 angels who appeared as travelers), he said, “ואקחה פת לחם”, let me take some bread for you, instead of saying let me give you. Also, when Eliezer gave Rivkah the jewelry, he said, “ויקח האיש נזם זהב ושני צמידים”, he took jewelry, instead of saying that he gave (see Talmud Kiddushin, 42, for another proof).

The Beis Halevi (quoted in Talelei Oros by Rabbi Yissachar Dov Rubin) has a different explanation. He says that the only money that is truly ours is the money that we give to tzedakah. The money that we keep for ourselves is not really ours. We are simply holding it, for the time being. The Talmud (Bava Basra 11A) says that during the reign of King Munbaz (Rashi and Rabbeinu Gershom say that he was the son of Queen Helana, a descendant of the Chashmonim kings), there was a terrible famine. The king gave away his treasures and the treasures of his ancestors, distributing the money to the poor. His brothers and his father’s household joined together against him to protest his actions. They said to him, “Our ancestors stored up money in their treasuries and added to the treasures of their ancestors, and you are liberally distributing it all to the poor.” King Munbaz replied,” Not so. My ancestors stored up below, whereas I am storing above… My ancestors stored up treasures in a place where the human hand can reach, and so their treasures could have been robbed, whereas I am storing up treasures in a place where the human hand cannot reach, and so they are secure, … My ancestors stored up something that does not generate profit, as money sitting in a treasury does not increase, whereas I am storing up something that generates profit… My ancestors stored up treasures of money, whereas I am storing up treasures of souls… My ancestors stored up for others, for their sons and heirs, when they themselves would pass from this world, whereas I am storing up for myself… My ancestors stored up for this world, whereas I am storing up for the World-to-Come.”

There was a man who lived in the land of Israel who owned a very fertile field. Every year the field yielded 1,000 measures of wheat and every year he gave one tenth of that as ma’aser to the Leviim. Before he passed away, he exhorted his son to be heedful of giving ma’aser. He said that would guarantee the bountiful production of the field. The man passed away and his son inherited the field. At first, he gave ma’aser regularly. Then he started giving less and less ma’aser. Each following year that he gave less ma’aser, the field produced less. Eventually, the field only produced 100 shares instead of the original 1,000! (Midrash Tanchuma Parshas Re’eh, cited in Our Sages Showed the Way by Yocheved Segal).

The Sforno says (Devarim 14:22) when you give the Levi,ma’aser, a tenth of your crops of the fields and orchards as well as that of your livestock, you will actually increase their numbers This is what our chachamim, our sages, meant when they said in the Talmud (Shabbos 119) עשר בשביל שתתעשר, “Give the tithes so that you will be enriched.”

Who is truly wealthy?! Our wealth does not belong to us. We are only guardians of it. The only wealth that truly belongs to us is the money that we give to tzedakah or use for mitzvos.

 

Parshas Mishpatim: One Is Worth One Billion!

Parshas Mishpatim

One Is Worth One Billion!

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“He [Moshe] then took the Book of the Covenant and read it in the ears of the people. They said, “All that Hashem has spoken, we will do and we will listen.” (Shmos 24:7)

Many years ago, the evil Roman Empire made a decree that the Jews in the Land of Israel could not study Torah, under the penalty of death. Then, Papos ben Yehudah discovered Rabbi Akiva teaching Torah in public. When he asked Rabbi Akiva why he was not scared, Rabbi Akiva answered with a parable:

There was a fox walking on the bank of a river. It saw a fish in the water, darting from place to place. The fox asked the fish what it was doing. The fish replied that it was going from side to side to avoid capture by the fishermen’s nets. “The fox said, ‘Would you like to come up on the dry land? You and I will live together….’” The fish responded, ‘“Are you the one that they call the clever animal? You are not clever, but a fool! If we are afraid here, where we live, how much more so, would we be in a place where we die!”’

Similarly, Rabbi Akiva told Papos that a Jew without Torah is like a fish out of water. Without Torah, a Jew would die a spiritual death. (Talmud Brachos 61B)

For every word of Torah that we learn, we receive unimaginable reward! The Talmud (Shabbos 127A) states that there are specific mitzvos for which one is rewarded in this world, yet the main reward is reserved for the World to Come. The greatest of those mitzvos is learning Torah.

 

Rabbi Simcha Zissel zt”l of Kelm said that it would have been worthwhile for Hashem to have created the entire universe for 6,000 years so that one Jew would say Baruch Hu u’varuch Shemo, just once, after hearing Hashem’s name recited. Rabbi Simcha Zissel states that the reward for one “Baruch Hu u’varuch Shemo” is guaranteed eternal pleasure in the World to Come. He continued, that one Amen is 1,000 times greater than the reward for one Baruch Hu u’varuch Shemo. One Amen Yehei Shemei Rabba… is 1,000 times greater than one Amen. And, one word of Torah study is 1,000 times greater than one “Amen Yehei Shemei Rabba…”!

 

The Talmud (Shabbos 88a) quotes Rabbi Simai who said that when Bnei Yisroel said “נַעֲשֶׂ֥ה וְנִשְׁמָֽע”, “we will do and we will listen”, giving precedence to the declaration “We will do” over the declaration “We will hear,” 600,000 ministering angels came and tied two crowns to each member of the Jewish people. One crown was corresponding to “We will do” and one corresponding to “We will hear.” Rashi says that those crowns were fashioned from the radiance of the Divine Presence.

The Beis Halevi asks a very insightful question. The Talmud says that Bnei Yisroel received the heavenly crowns when they preceded saying “We will do” before saying “We will hear”. Why doesn’t it say that they received the crowns when they said “We will do”? After all, that response showed Bnei Yisroel’s readiness to do whatever Hashem would tell them.  Apparently, the order of their response was very significant. They only merited the crowns because they first said “We will do” and afterwards said “We will hear”.

The Zohar says that “We will do” referred to the acceptance to do mitzvos. “We will hear” referred to the acceptance to learn Torah.

The Beis Halevi explains that there are two aspects of Torah learning. One is the practical consideration of learning, to know what to do and how to properly fulfill the mitzvos. After all, if you don’t learn the laws relevant to the mitzvos, you won’t know what to do and how to properly do it. The second is the mitzvah to learn Torah, solely for the sake of learning Hashem’s Torah.

Ben Dama told his uncle, Rabbi Yishmael, that he had learned the entire Torah. He wanted to know if now, he would be permitted to study Greek wisdom. Rabbi Yishmael answered him by quoting a pasuk, ‘“This Torah scroll shall not depart from your mouth, and you shall contemplate in it day and night.’ Go and search for an hour that is neither part of the day nor part of the night, and then learn Greek wisdom.” In other words, Rabbi Yishmael told ben Dama that he was forbidden to learn Greek wisdom. Rabbi Yishmael explained that there are two aspects of the Torah. One is to learn what mitzvos to do and how to do them. Beyond that, there is a mitzvah for men to learn Torah just for the sake of learning Hashem’s Torah. It is true that ben Dama had already learned whatever he needed to properly fulfill the mitzvos. However, there is a separate obligation to learn Torah for its own sake and that learning has no end.

Had Bnei Yisroel said “וְנַעֲשֶׂ֥הְ נִשְׁמָֽע”, “we will listen and we will do” it would have seemed that they were only accepting the obligation to learn Torah in order to know how to properly fulfill the mitzvos. That would have been only one acceptance of the Torah. By saying it in the reverse order, they were demonstrating that they were willing to accept both aspects of Torah; Learning Torah to fulfill the mitzvos as well as learning Torah for its own sake. Therefore, Bnei Yisroel were crowned with two heavenly crowns for both of their acceptances.

We have a mitzvah to learn Torah to know how to fulfill the mitzvos.

Above and beyond that, is the mitzvah to learn Torah for its own sake.

That obligation is infinite! So is its reward!