Category Archives: Sefer Shmos

Parshas Vaera: Stop And Think! Before It’s Too Late!

Parshas Vaera

Stop And Think! Before It’s Too Late!

“Moshe spoke [these words] to B’nei Yisrael, but they would not listen to Moshe because of [their] shortness of breath and hard labor.” (Shmos 6:9)

In the 7th plague, of barad, hailstones would rain down and kill all the people and animals that remained outside. Before beginning the plague, Hashem told Moshe to warn the Egyptians to protect themselves and their animals by staying indoors. The Torah (Shmos 6:9) says, “He who feared the word of Hashem among Pharaoh’s servants, made his servants and his livestock flee into the houses but he whose heart did not heed the word of Hashem, left his servants and his livestock in the field.”  Apparently, only those Egyptians who feared Hashem heeded this warning.

It is very strange that all the Egyptians, after seeing the damage that occurred during the first six plagues, did not listen to the warning, deliberately exposing their livestock and servants to death by hail. The Ohr HaChaim (Shmos 9:21) says that the Egyptians did that as an act of defiance to Hashem.

Rabbi Yissachar Frand (Rabbi Frand on the Parashah) quotes the Midrash Rabbah (12:2) that “He who feared the word of Hashem among Pharaoh’s servants” refers to Iyov. The Eitz Yosef adds that it was not only Iyov. Rather, it was also other Egyptians who followed Iyov’s advice to bring their servants and animals inside before the plague of hailstones.  Targum Yonasan ben Uziel says that the one who didn’t fear Hashem and left his property outside, was Bilaam.

Rabbi Frand says that although Bilaam was brilliant, he was so focused on himself that he paid no attention to what was going on around him. Many years later, Bilaam mounted his donkey, on the way to Balak, to curse the Jewish People. Bilaam’s donkey acted strangely, going off the trail, then squeezing between a narrow opening, and then stopping completely. Each time, the donkey ignored Bilaam’s beatings. Then Hashem miraculously allowed the donkey to speak to Bilaam. “Am I not the very same donkey that you have been riding on all your life until this very day? Was it ever my habit to do this to you?” And he [Bilaam] said, ‘No.’” (Bamidbar 22:30)

The donkey was basically telling Bilaam that its actions were atypical and Bilam should have realized.

The Chofetz Chaim zt”l (Biurei Chofetz Chaim on the Torah by Yisroel Yosef Braunstein) says that the entire episode of Bilaam that is written in the Torah appears as one long narrative, without any breaks (called psuchos and setumos). The Sifra (Vayikra perek 1) says that the purpose of the breaks throughout the Torah was to give Moshe Rabbeinu a chance to stop to think, reflect, and understand the Torah that Hashem was teaching him. The Chofetz Chaim zt”l says that Bilaam, on the other hand, never stopped to think about what he was doing or the wisdom of his actions.

Rabbi Frand says that when Moshe gave the warning about the impending hailstorm, Bilaam couldn’t “be bothered” to consider Moshe’s words. Bilaam was absorbed in his own thoughts. He did not stop to reflect and think.

Pharoah employed a similar strategy against the Jews. Moshe came to the Jews with a message that Hashem was going to redeem them from Egypt. “…but they would not listen to Moshe because of [their] shortness of breath and hard labor.” (Shmos 6:9) The Ibn Ezra explains that the Jewish People did not pay attention to the words of Moshe because of the length of their exile and the hard labor which had recently been imposed upon them. The Ramban says that the taskmasters pressed them and hurried them, giving them no chance to hear anything and think about it. They had no time to stop to reflect and think.

The Mesilas Yesharim (perek 2) tells us that this is the strategy that the Yetzer Hara, evil inclination, uses with us. The Yetzer Hara knows the powerful effect that contemplation and reflection of our actions can have in our avoiding sin and improving our actions. The Yetzer Hara knows that if we would find a few moments to think about what we are doing or have done, then we would immediately start regretting our misdeeds and eventually abandon them. To thwart us from doing this, the Yetzer Hara keeps us exceedingly busy with our many burdens and responsibilities. We are so distracted with our daily routine and all the extra burdens, that we don’t stop to contemplate our actions and our life’s goals.

A businessman once approached Rabbi Yisroel Salanter zt”l. He said that he was so busy with his business affairs that he only had 15 minutes a day to learn Torah. The businessman wanted to know what he should learn during that time. Rav Yisroel zt”l told him to learn mussar (sefarim on character refinement) and then he would realize that he actually had even more time to learn Torah than he had initially thought.

The years of our lives pass quickly. We are so busy with life that we don’t always stop to think and to reflect. Are there important goals that we want to accomplish, that we are “too busy” to think about, no less fulfill. Are there family relationships that we want to nurture? Are there topics in the Torah that we still want to learn? Are there areas in which we want to improve as a human being?

The Yetzer Hara tries to keep us so busy that we don’t take the time to think. It’s time to stand-up to the Yetzer Hara and say I WILL!  I WILL take 10 minutes every day to stop, reflect, and improve. I WILL start doing some of those things that I want to, by going forward slowly, perhaps spending only a few minutes every day. I WILL become a better person and I WILL be happier for it!

 

Parshas Shmos: Hashem Please Wait! Let Me First Check It Out

Parshas Shmos

Hashem Please Wait! Let Me First Check It Out

“Moshe went and returned to Yeser, his father-in-law, and said to him, “I would like to leave and return to my brothers in Egypt, to see if they are still alive.” Yisro said to Moshe, “Go in peace.” (Shmos 4:18)

Hashem instructed Moshe to go to Egypt to rescue the Jewish People from bondage and take them out of Egypt. The next pasuk says that Moshe went to Yisro. Why didn’t Moshe go directly to Egypt, as Hashem had instructed?

Rashi (4:18), quoting the Talmud (Nedarim 65a) explains that Moshe had to first go to Yisro to get his permission to go to Egypt since he had sworn to Yisro that he would not leave Midian without permission.

Midrash Tanchuma (16:5) and Midrash Rabba (4:2) give a different answer. Moshe told Hashem that it would not have been proper for him to leave Midian without Yisro’s permission since Yisro had welcomed him into his home and had treated him with kindness. The Eitz Yosef (Shemos Rabbah 4:2:1) adds that Yisro had showed Moshe much love and honor. In fact, Moshe felt he had to show this respect to Yisro even if that would result in a severe punishment from Hashem for not going on his mission immediately (Eitz Yosef 4:2:8)

The Chofetz Chaim zt”l (Biurei Chofetz Chaim on the Torah compiled by Yisroel Yosef Braunstein) says that Moshe’s reaction is mindboggling and incomprehensible! How could Moshe ignore Hashem by not leaving for Egypt immediately?! Furthermore, it appears that if Yisro had not permitted Moshe to go, then Moshe would have stayed in Midian. How could that be? Moshe was being sent on a mission to benefit the ENTIRE Jewish nation, to redeem them from slavery! Furthermore, the existence of the entire world depended on Moshe’s mission!! How so? After leaving Egypt, the Jewish People were going to receive the Torah. Hashem had made Creation conditional. If the Jewish People would accept the Torah, then the world would continue to exist. If not, the world would revert to nothingness. This was all dependent on Moshe accomplishing his mission of taking the Jews out of Egypt.  

Furthermore, Moshe had also been good to Yisro by rescuing his daughters from the shepherds at the well. According to the Alshich (Shmos 2-21), Moshe had just been looking for a place to stay and had not been looking for a wife. By agreeing to marry Yisro’s daughter, Tziporah, Moshe had done another favor for Yisro. The Sforno says that Moshe “paid” for his lodging by shepherding Yisro’s sheep.

Although Moshe may have given more than he had received, since he benefitted from Yisro, Moshe owed him a debt of gratitude. This is what Avos dRav Nosson (41) quotes in the name of Rabbi Yehudah ben Teima. “If your friend has done you just a little bit of good, think of it as a lot.”

We see how far we must go to show gratitude for what our friend did for us!

Rabbi Isaac Sher (quoted in Talelei Oros by Rabbi Yissachar Dov Rubin) asks how Moshe knew that the obligation of gratitude extends this far? He answered that he had learned it directly from Hashem. Hashem had told him to ask Pharaoh for permission for the Jews to leave. Why was it necessary to get his permission? The answer is that it was out of a sense of gratitude for what had occurred 210 years earlier! Pharoah had graciously welcomed Yaakov and his family to Egypt to escape the severe famine. He had said to Yosef, “Take your father and your households and come to me; I will give you the best of the land of Egypt and you shall live off the fat of the land.” (Bereishis 45:18)   As a result of Pharaoh’s generosity, the Jewish People became beholden to Egypt, making it impossible for them to leave without permission. They could not leave their bondage because of their obligation to show gratitude.

Rav Noson Tzvi Finkel zt”l says (quoted in Iturei Torah by Aharon Yaakov Greenberg) – that if Moshe did not have this attribute of “hakaras hatov”, showing appreciation,  then he would not have been fit to be the leader.

Parshas Vayakhel/Pekudei: Feel Their Love!

Parshas Vayakhel/Pekudei

Feel Their Love!

 

“You shall not light a fire throughout your habitations on Shabbos” (Shmos 35:3).

I remember reading the following story. It is not a true story, but it does impart a lesson: A husband and wife lived in poverty. Finally, the wife told the husband to get a bracha from a particular rebbe. The husband told the rebbe about his sad state-of-affairs. The rebbe felt bad and gave the husband a bracha. He said that the first thing that the husband did when he arrived home would be especially blessed. The husband excitedly started dreaming about all the business possibilities that could bring him riches. As soon as he arrived home, he and his wife got into an argument. That was the husband’s first act when arriving home and that act became “blessed”. He and his wife argued for the rest of their lives.

The pasuk in this week’s parsha (Shmos 35:3) says, “You shall not light a fire throughout your habitations on Shabbos”. Most commentators explain this literally, that you may not light a fire on Shabbos. The Shaloh HaKaddosh in his sefer, Shnay Luchos HaBris (as quoted by Rabbi Zelig Pliskin in Love Your Neighbor), says that the word “fire” in the pasuk also alludes to the destructive fire of anger and disputes. Especially on Shabbos, one should be exceedingly careful not to grow angry or become involved in disputes.

Some commentaries say that erev Shabbos, Friday afternoon, is a time when people may get angry more easily, in their rush to prepare for Shabbos. The Talmud (Shabbos 30B-31A) tells a story. Two men made a bet that whoever could make the sage, Hillel, angry would get four hundred zuz. One of the men went to Hillel’s house on erev Shabbos and asked him a nonsensical question. Hillel answered calmly and returned to his erev Shabbos preparations. For a second time, the fellow knocked on Hillel’s door, again disturbing Hillel, with another nonsensical question. This went on once more. Hillel maintained his composure and did not get angry!

Perhaps the following dvar Torah by HaRav Alter Henach Leibowitz zt”l, will help us, in some way, to avoid getting angry at others, especially at our loved ones.

The Midrash Tanchuma (Shmos 12 and 13) says that when all the work of the Mishkan was complete, the only thing remaining to be done was for the Mishkan to be erected. Then Hashem’s Holy Presence would dwell within it. However, no one was able to erect it. Neither the wise men nor Ohaliav or Betzalel, who were in charge of its construction, could do so. Therefore, the Jewish people felt much anguish. The people voiced their frustration to Moshe. They showed Moshe each part of the Mishkan. Moshe agreed that it was all done properly, according to the proper specifications. Therefore, they asked Moshe, “Then why can’t the Mishkan be raised?” Moshe felt their pain. He felt terrible anguish that they could not erect the Mishkan. Why did Hashem cause this failure? Moshe Rabbeinu had felt personal pain that he had not been asked by Hashem to participate in the actual building of this holy structure. In actuality, Hashem had saved the raising of the Mishkan for Moshe to do.

The Rosh HaYeshiva zt”l asked, how could it be that Moshe, with all his wisdom, did not realize that raising the Mishkan would be his share in it? Moshe had felt pain that he had not been actively involved. One would think that Moshe would have felt joy knowing that obviously Hashem was saving this for him. Yet, the Midrash seems to indicate that Moshe only felt anguish but no joy, by the fact that the Mishkan could not be raised. Why was that? The Rosh HaYeshiva zt”l explained that Moshe was overwhelmed by the pain and anguish that the Jewish People felt due to their inability to raise the Mishkan. That pain, for others, so overwhelmed him, that his own personal pain, his desire to participate, was totally dwarfed. How could he feel joy when the Jewish people felt anguish?

Perhaps the reason that Moshe felt the pain of his people to the exclusion of his own personal pain was because of his tremendous love for his people. He loved the Jewish people so much that his personal pain was negligible compared to their pain.

We should make a conscious effort to increase our love for our fellow Jews.

When our hearts are filled with love of them, our own ego and self-love will be reduced.

That will help us to refrain from getting angry at others, even when they seem to deserve it.

 

Parshas Ki Sisa – The Snake Protected His House!

Parshas Ki Sisa

The Snake Protected His House!

 

“…no man will desire your land when you go up to appear before Hashem, three times a year.” (Shmos 34:24)

Three times a year, all Jewish males were given the mitzvah of aliya la’regel, to travel to the Beis HaMikdash in Yerushalayim. Rashi says that the purpose was to thank Hashem for His bounty.  Who would remain to protect their property when they would go to Yerushalayim? Hashem said (Shmos 34:24) not to worry. No one would take their land. The Ibn Ezra explains that since the Jews were doing His will, Hashem would undoubtedly guard their land from their enemies. The Talmud (Pesachim 8B) says, “Your cow shall graze in the meadow and no beast will harm it, and your rooster shall peck in the garbage dump and no marten [a weasel-like animal] shall harm it”.

The Midrash (Shir Hashirim Rabbah 7:2) quotes a few stories about this.

Once, someone went to fulfill the mitzvah of being ola la’regel on one of the Shalosh Regalim (Pesach, Shavuos, and Succos). He had not locked the doors of his house. When he returned, he found a snake entwined in the rings of his doors, protecting his house. Another time, a man forgot to bring his chickens into his house. When he returned, he found cats torn to pieces near the chickens while the chickens remained unharmed.  In another story, two wealthy brothers from Ashkelon had wicked, non-Jewish neighbors. The neighbors waited impatiently for the Jewish brothers to go to Jerusalem so that they could break into their home and rob them. The brothers left early in the morning, before the neighbors became aware that they had gone. The neighbors were surprised as it appeared to them that the brothers did not go. What made them think that? Apparently, Hashem had sent angels in the likeness of the brothers. The angels went in and out of the brothers’ houses, going about their daily routines. Thus, the neighbors thought that the brothers had never left. When the brothers returned from Yerushalayim, they brought gifts for their neighbors. Only then did the neighbors realize the miracle that Hashem had performed for the brothers.

 

The Talmud (Pesachim 8B) quotes Rabbi Ami who learns from this pasuk that any person who has land in his possession is obligated to go to the Beis HaMikdash for the shalosh regalim. However, one who does not have land in his possession is not obligated to go.

Rabbi Yissocher Frand (Rabbi Frand on the Parashah) questions why one, who does not have land in his possession, is not obligated to go to Yerushalayim. “Is this fair? What is the connection between going up three times a year and owning land?”

Rabbi Frand points out that the name used for Hashem in this pasuk is Ado-noi. That name for Hashem is used only twice in the entire Torah. The only other time it is used is also speaking about the mitzvah of aliyah la’regel (Shmos 23:17). Why? The Sforno (Shmos 23:17) says that the title, Adon, Master, is used to indicate that Hashem is the Master of the Land. Using this Sforno, Rabbi Frand explains that the mitzvah of aliyah la’regel is more than celebrating the festivals in the Beis HaMikdash. This mitzvah also emphasizes that everything belongs to Hashem. Therefore, one who goes to Yerushalayim does not have to worry about leaving his property unattended. Because it’s not his property! It is Hashem’s! This message is given to the one who owns land, the one who is rich and thinks that it belongs to him. One who doesn’t own land does not need this message in the same manner.

It is a challenge for all of us, but it is an even bigger challenge for a wealthy person to appreciate that he does not truly own anything; it all belongs to Hashem. He must understand that he is just a custodian of the wealth. Obviously, he can use it for himself. However, his job is to ensure that the wealth is used properly, that it is also given to help others.

One of the richest Jews was a multi-billionaire until he lost $20 billion. He had given a lot of money to many tzedakos. After he lost all his money, his friend asked him how it was possible that he had lost all his money. After all, the Talmud (Taanis 9A) quoting the pasuk of aser ta’aser says that if you give ma’aser money you will be rich. How could such a big giver of tzedakah have lost his money? The formerly rich man told his friend, “Do you think I gave ma’aser properly? I should have been giving billions! That was too great a challenge for me! I regret it and wish that I could have fulfilled the mitzvah properly.”  (Rabbi Yosef Tropper quoting Rabbi Asher Rubenstein zt”l).

Rav Shmuel HaNagid was the treasurer of the sultan in Constantinople, Turkey, 800 years ago. The other ministers, who were Muslims, were jealous of Rav Shmuel. They tried to convince the sultan that Rav Shmuel was dishonest and should not be trusted with the sultan’s money. They finally convinced the sultan to investigate. The sultan asked Rav Shmuel how much money he had. Rav Shmuel replied that he owned 250 golden coins. The sultan was flabbergasted because he knew that Rav Shmuel’s salary was much higher than that. When he challenged Rav Shmuel, Rav Shmuel explained that he had much more money in his vault at home. However, that money was not truly “his” because he could lose it in a moment. Someone could take it from him, or he could die. On the other hand, the 250 golden coins was the sum that he had given to charity. Only that money was truly his and could never be taken away from him. The sultan was so impressed by this answer that he realized that Rav Shmuel was indeed someone who could be trusted (ibid).

All our successes in life are due to Hashem and not because of our shrewdness or brilliance. Everything that we own belongs to Hashem. Hashem graciously gives it to us both for our own use and to benefit others. We are just executors whose job it is to distribute the funds properly. When we can attain this level of belief, it will be easier for us to give more of what we “have” to help others.

 

Parshas Tetzaveh – Special Purim Issue – The Most Powerful Weapon!

Parshas Tetzaveh – Special Purim Issue

The Most Powerful Weapon!

 

“Mordechai tore his garments and … cried out a great and bitter cry.” (Megillas Esther 4:1)

The evil Prime Minister, Haman, convinced King Achashverosh to annihilate every single Jew. Rashi (Megillas Esther 4:1) says that Mordechai, who was the leader of the Jews, was told about this terrible decree, in a dream. He was told that the punishment had been decreed because the Jews had bowed to the idol in the days of Nevuchadnetzar, and because they had enjoyed Achashverosh’s feast. Mordechai’s response to this news was, “And Mordechai tore his garments and clothed himself in sack and ashes; and he went out in the midst of the city, and he cried out a great and bitter cry”. The Maharzu and Eitz Yosef (Midrash Rabbah Shmos 38:4) explain that Mordechai’s “crying” refers to tefillah, prayer.

Although the actual decree of annihilation was scheduled to take place in eleven months hence, Mordechai felt that the Jews were in an exceedingly dangerous situation. He sent a message to Queen Esther to immediately approach King Achashverosh and beg him to save the Jewish People. Esther responded that there was a death penalty for anyone approaching the king without first getting permission. If she would go to the king now, she would be placing her life in danger. She felt that it was prudent to wait until the king called for her. She said that he would probably call for her sometime soon, as he had not seen her for almost 30 days. Mordechai felt that the situation was so serious that he told Esther that she should go anyway, despite the danger to her life. Esther agreed to go but requested that the Jews fast for three days beforehand. In that merit she would be successful in her mission. The last day of the fasting was the night of the first Pesach seder. If the Jews would be fasting, that they would not be able to fulfill the Torah requirement of eating matza at the seder. They would also be unable to fulfill the Rabbinic mitzva of drinking the 4 cups of wine and eating marror. Despite that, Mordechai agreed that all the Jews should fast.

Later in the Purim story, there was a turn-around of events. Mordechai was honored greatly while Haman was humiliated. The Midrash (Esther Rabbah 10:4-5) tells us what occurred. “The king said to Haman: Hurry, take the garments and the horse as you have said. Do so to Mordechai the Jew who sits at the king’s gate. Do not omit anything that you spoke of.”

Haman went to Mordechai and told him to put on the royal garments. Mordechai responded, “Why are you dishonoring the monarchy? Is there any man who would put on royal garments without bathing?” Haman went and sought a bath attendant but could not find one. Queen Esther had declared a national holiday, closing all the schools and stores. She wanted everyone to witness Haman’s humiliation. Since there was no bath attendant available, Haman who had previously been a bath attendant, was forced to bathe Mordechai himself. After the bath, Haman told Mordechai to put on the king’s crown. Mordechai said to him, “Why are you dishonoring the monarchy? Is there any man who would put on a royal crown without a haircut?” Haman searched for a barber but could not find one. What did he do? Haman, who had been a barber for many years, gave Mordechai a haircut.  Then Haman told Mordechai to mount the horse. Mordechai said, “I do not have the strength [to mount it], for I am old.” Haman responded that he too was also old.  Mordechai said to Haman that he had brought this upon himself.  Thereupon, Haman bent down on his hands and knees to allow Mordechai to step on him to mount the horse. Then Haman led Mordechai on the horse through the city square, proclaiming, “So shall be done to the man that the king wishes to honor!’” (Megillas Esther 6:10-11)

The Midrash continues that while Mordechai was riding the horse, he began praising Hashem. “I will exalt You, Hashem, for You have lifted me up and have not caused my enemies to rejoice over me. Hashem, I cried out to You, and You have healed me. Hashem, You brought my soul up from the grave. You have given me life that I not go down to a pit.” (Psalms 30:2–4).

Clearly, the tide was beginning to turn. It appeared that Haman’s downfall had begun. When Haman returned home, even his wife and other advisors told him that his downfall was a foregone conclusion (Megillas Esther 6:13). Yet, as soon as Mordechai completed his ride, Rashi says (6:12) that he went back to wearing sackcloth and fasting.

We would think that at this point, Mordechai would not be praying with the same intensity as before. After all, he had experienced the beginning of the tide turning. Yet, the Maharzu comments on the Midrash Rabbah in this week’s parsha (Shmos 38:4) that when Mordechai returned to sackcloth and prayer, he prayed with the same level of intensity as previously.  Mordechai’s prayer at this time, despite the onset of Haman’s downfall, was as powerful as when he had first found out about the harsh decree.

 

It is amazing that Mordechai was able to pray with the same deep feelings when he clearly saw Haman’s downfall quickly occurring! It is also amazing that he felt the necessity to do so! He understood that the Jews were still in danger, and that Hashem could, just as easily, turn things back around if the Jews were not deserving.

 

When we are in need, we turn to our most powerful weapon, prayer. Sincere prayer from the depths of our heart is very powerful and productive. Hashem does not always give us the answer that we want. However, our prayers can make a difference now, and for our future generations. Our prayers may even help one of our future descendants in need. Even if we see that our prayers are beginning to help, we must not let up. We must continue praying with the same fervor and intensity as before. We cannot take anything for granted, as situations can quickly change and turn back around.

 

When, with Hashem’s help, we do see salvation, we must continue our heartfelt prayers, expressing our thanks and appreciation to Hashem.

 

 

Parshas Terumah: Hold the Poles and Soar to the Highest Heights!

Parshas Terumah

Hold the Poles and Soar to the Highest Heights!

 

“The poles shall be in the rings of the ark: they shall not be taken from it.” (Shmos 25:15)

Last year I visited Eretz Yisroel. I spoke with a rav who shared a fascinating, personal story. When he first got married, he was planning to learn in Kollel for a number of years. This was at a time when learning in Kollel was not a common practice. His father, knowing that he would need a means of support, offered to support him for five years even though it was not a common practice in those days. True to his word, the father supported the son for five years. The father died very shortly thereafter. The father had survived a heart attack right before he began supporting his son in Kollel and had a fatal heart attack right after ending his support. The son was told that it was likely that his father had been granted an extra 5 years of life in the merit of having supported his son’s Torah learning, during that time.   

The Alshich (Shmos 25:8) says that Hashem wanted the Jewish people to build a Mishkan in order that Hashem’s Holy Presence could dwell amongst them. The Mishkan was only a symbol for the true resting place of the Holy Presence, namely in the heart of every Jew. The Ba’al HaTurim (Shmos 25:2) says that we can make our heart a Mishkan for Hashem’s Holy Presence by devoting our heart to Torah and Hashem’s service. (The Midrash Says, on Shmos)

Learning Torah and doing mitzvos is our raison d’etre, our reason for living.

The Shulchan Aroch (Yorah Deah, Siman 246) states that every Jew is obligated to learn; be he rich or poor, healthy or suffering, young or old, rich or poverty stricken. All are obligated to set aside time for learning, both day and night. The Talmud (Megillah 10B) says that the Aron, the Holy Ark, miraculously took up no space in the Holy of Holies in the Bais Hamikdash. I believe that Rav Herschel Welcher said that one thing this teaches us is that when we set aside time to learn Torah, it does not take time out of our day. In the merit of our learning Torah, Hashem helps us to accomplish the other things we need to, more quickly than we would have otherwise been able to. Thus, our Torah learning doesn’t take away our time as Hashem facilitates our accomplishing more, in the same time.

Nowadays, even one who does not understand Hebrew can still learn Torah. There are many Torah classes given in English both live and on the internet (such as on Torahanytime.com). There are also many Torah books translated from Hebrew.

At times, there are extenuating circumstances which make it difficult for one to learn as much Torah as he would want to. The Chofetz Chaim zt”l  (Shem Olam, perek 14) says, if that would be the case, then one should support others who are learning. That will help him acquire his share in Torah and it will be considered as if himself had learned Torah.

It says in our parsha (Shmos 25:15) that the poles that were “used to carry the Aron were to remain and never be removed”.  When the Jews were camped and not travelling, the poles were not needed to carry the Aron. Yet, it was forbidden to remove them. The Chofetz Chaim zt”l (Shem Olam, 1:17) says this teaches us that the poles which were used to transport the Aron acquired the holiness of the Aron. It merited to be together with the Aron forever, even when it was no longer needed. Similarly, says the Chofetz Chaim zt”l, when you support someone who is learning Torah, you will merit to be alongside him in a very special place, in Olam Haba, the World to Come (quoted in Be’eru Chofetz Chaim on the Torah by Rabbi Yisroel Yosef Braunstein). Not only that, but when you support someone who is learning Torah, you will also understand the depth of learning just like the Torah learner, in the yeshiva shel malah, the Heavenly yeshiva.

When the Leviim carried the Aron by its poles, it appeared that they were carrying the Aron. The Talmud (Sotah 35A) says that actually, the Aron carried its bearers. Rabbi Nosson Adler zt”l says, this is similar to two people who make a Yissachar-Zevulun pact. In that pact, the “Zevulun” works and shares his salary with the “Yissachar” who devotes his time to learning Torah. Outwardly, it seems as if the “Zevulun” is supporting the “Yissachar”. That is not so. In actuality, the Torah of the “Yissachar” supports the “Zevulun”, just as the Aron carried its bearers. (Talelei Oros by Rabbi Yissachar Dov Rubin)

We are in this world for the sole purpose of learning Torah, doing mitzvos, and perfecting our character.

It is a tremendous merit to support those who are occupied with learning Torah.

We also personally gain great benefits, by doing so.

 

Parshas Mishpatim: The Secret to Unimaginable Wealth!

Parshas Mishpatim

The Secret to Unimaginable Wealth!

 

“They beheld G-d, and they ate and drank.” (Shmos 24:10)

Lebron James, the basketball player, earns $44.4 million dollars for the season. He earns $542,378 per game and $11,300 per minute of each game!  If he would take a short, 5-minute nap, while sitting on the bench, he would earn $56,500!

Shimon is a 7th grader who learns Torah. He can say 40 words of Torah per minute. Every single word of Torah is so precious and so invaluable. Using a very low number, we can guesstimate that his Heavenly reward for each word is $1 million. Based on that, every minute he is earning $40 million. If Shimon takes 10 minutes to eat breakfast, he “potentially” could earn $166,666. If he plays basketball at recess for 20 minutes, he can “potentially” earn $3,333,320. While sleeping at night for 7 hours, he could “potentially” earn $69,999,720 for that one night. That is about 70 million dollars!

Why do I say, “potentially”? If Shimon’s intentions are to be able to serve Hashem better, then Hashem considers his eating, his recess break, and even his sleeping to be an actual mitzvah for which he gets rewarded! We should “know” Hashem and “serve” Hashem in all that we do. Even our mundane actions should be done for the sake of Hashem. It says in Mishlei (3:6), “בְּכׇל־דְּרָכֶ֥יךָ דָעֵ֑הוּ וְ֝ה֗וּא יְיַשֵּׁ֥ר אֹֽרְחֹתֶֽיךָ׃” “In all your ways acknowledge Him….” The Metzudas Dovid says, “Know Hashem in all that you do…Think about how your deeds can fulfill the will of Hashem. Then Hashem will guide you on the straight path and you will be successful.”

Two of Aharon HaKohain’s sons were Nadav and Avihu. They were great men; some say that they were even greater than Moshe and Aharon. Nadav and Avihu had been destined to take over the leadership of the Jewish People. At our greatest moment in history, the giving of the Torah, Nadav and Avihu had a vision. They saw the Holy Presence of Hashem. The Torah (Shmos 24:10) says that “they saw [a vision of] the G-d of Israel, and under His feet [there was something] like a brickwork of sapphire, and it was like the essence of heaven in purity.” The next pasuk says, “They beheld G-d, and they ate and drank”. Rashi explains that they had sinned and deserved to be punished. They had gazed at Hashem, feeling some minute degree of arrogance, while actually eating and drinking. Because of that, they were severely punished at a later time. Apparently, their eating and drinking was inappropriate while seeing or sensing a very holy vision. On some level, it was considered arrogance.

The Targum Onkelos has a totally different understanding. He says that Nadav and Avihu were praised for their actions. They did not actually eat or drink. Rather, they felt such elated joy that Hashem had accepted their sacrifice. Their joy was comparable to the joy one feels when eating a delicious meal and then drinking.

How can we compare holiness to physicality? How can we compare their spiritual joy of beholding the Holiness of Hashem to the physical joy of eating and drinking?

The Vilna Gaon zt”l answers this question based on a pasuk in Mishlei (Proverbs 3:6). The pasuk says, “In all of your ways know Him.” The Vilna Gaon explains that one should serve Hashem with both his evil and good inclinations. Even physical acts can be elevated into spiritual acts of service to Hashem, if done with the proper intentions.

Rabbi Yitzchak Isaac Sher zt”l was the rosh yeshiva of the Slabodka Yeshiva in Lithuania and Bnei Brak. He was the son-in-law of Rabbi Nosson Tzvi Finkel, the Alter of Slabodka. Rabbi Yitzchak Isaac Sher zt”l says that all of the actions of our forefathers, even their physical acts of eating and drinking were on a very holy level. Their eating and drinking were on the level of the service that the Kohain Gadol did in the Beis HaMikdash. Eating and drinking involves many body parts. When done for the sake of Hashem, there is more physical involvement which contributes to more joy and closeness to Hashem. According to Targum Onkelos, this elevated level of joy was what Nadav and Avihu felt.

The Torah says that (Bereishis 27:20) our forefather Yaakov brought our forefather Yitzchak savory food to receive his blessing. The Midrash Rabbah (Bereishis 65:19) says that Yitzchak was suspicious as to how Yaakov could bring the food so quickly. Yaakov replied, “If Hashem summoned a ram to take your place to be sacrificed, then surely Hashem will provide for the savory foods for you to be brought quickly.” When one eats or drinks for the sake of Hashem, one can reach a higher level of holiness than when one offers an actual sacrifice.

When we do a mundane action for the sake of Hashem, we elevate that action to holiness!

Think about which actions YOU can elevate to holiness.

 

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

 

Parshas Yisro: The Mission of a Lifetime!

Parshas Yisro

The Mission of a Lifetime!

 

“And her two sons of whom the name of one was Gershom, for he had said, ‘I was a sojourner in a strange land.’ And the name of the other was Eliezer, for ‘the G-D of my father came to my aid, and He saved me from the sword of Pharoah.’” (Shmos 18:3-4)

Moshe and Tziporah had two sons. Moshe named his first son, Gershom, because Moshe was a stranger in a strange land. Moshe named his second son, Eliezer, to commemorate the miracle of when Hashem saved him from Pharoah’s executioner.

The Chofetz Chaim zt”l  (Chofetz Chaim On the Torah) asks two questions. Firstly, Moshe should have named his first son Eliezer since chronologically Moshe was first saved before he became a stranger in the land of Midian. Secondly, what was the objective of naming him Gershom, indicating that Moshe was a stranger there?

The Chofetz Chaim zt”l answers, that when Moshe arrived at Yisro’s house, Yisro had not yet converted to Judaism. Obviously Yisro’s deeds were not yet completely refined. Moshe was concerned lest he learn from or be influenced by Yisro’s actions. That is why he called his first son’s name Gershom. Moshe wanted to make a constant reminder for himself that he was a stranger in a strange land. Moshe wanted that reminder so that he should not learn from Yisro’s deeds and certainly not learn from the deeds of the people of Midian. “Now, I am a stranger in a strange land”, thought Moshe. “In the future I will return to my source, dwelling with the Holy Presence of Hashem”. This naming was a vivid reminder to Moshe to be heedful of his actions. He could draw the strength to maintain his holiness by remembering that he was only in MIdian temporarily but eventually he would reside with Hashem.

We find a similar idea expressed by the Shelah in Parshas Va’era. The Torah (Shmos 6:14-16) says, “The sons of Reuvein…”, and then the Torah lists the sons. Then the Torah says, “The names of Shimon …”   and then the Torah states, “And these are the names of the sons of Levi ….” The Shelah questions why the Torah changed the wording when it listed the names of Levi’s sons. The Shelah says something very fascinating. Through Divine inspiration, Levi knew that his descendants would not be subject to the suffering of the enslavement, as the other tribes were. Yet, Levi wanted to show empathy for the Jewish people who would suffer from the pain of slavery. Thus, he named his children with names that would help him focus on the suffering that the Jewish people would soon undergo in Egypt. He named one son Gershon because the Jewish people were strangers in Egypt. He named the next son Kehas because the teeth of the Jews, kahu, would rot from suffering. The third son he named Merari, from the word mar, “bitter”, because the Egyptians would embitter the lives of the Jews. (Talelei Oros by Rabbi Yissachar Dov Rubin)   

 The Chofetz Chaim zt”l  (Chofetz Chaim On the Torah) closes with a beautiful parable. Imagine that you travelled thousands of miles to a different country, to purchase precious merchandise at their fair. This merchandise was not found in your country. Upon your return home, you would sell the merchandise at a nice profit. The money that you would earn would support your family for the year.  Now, imagine that while you were at the fair, involved in negotiations to buy the merchandise, someone approached you. That fellow wanted to show you a fascinating article in the newspaper or invited you to join him in a game. You would tell him in very strong terms to leave and stop annoying you. Every minute that you would waste talking to him would cause you a financial loss. You came, thousands of miles from home, leaving your family behind, to be able to provide for them for the year. You would have no time to waste on trivial, inconsequential things like reading newspapers or playing games.        

The Chofetz Chaim zt”l says that each of our souls was under Hashem’s throne. Our souls came to this world, for a short while, from millions of miles away, to learn Torah and to acquire mitzvos. That “merchandise” will be needed to support us for eternity. The yetzer hara tries to distract us from our mission, with inconsequential things. Every moment that the yetzer hara distracts us, he prevents us from earning all that we could. We must firmly send the yetzer hara away, telling him not to distract us from our life’s mission.      

 With this in mind, we should consciously decide how much time, if any, we want to spend on things like reading newspapers & playing or watching games as versus learning Torah & doing other mitzvos. Each of us must determine if it’s a relaxation to help us do more mitzvos? Or is it a distraction?   

We can use different methods to help us stay focused on our mission.

Let’s think how we can prevent the yetzer hara from distracting us from our important mission in life.

Our mission in this world is to attain as many mitzvos and as much Torah-learning as we can.

Those merits will sustain us for eternity.

 

Parshas Beshalach: If You Blink, You May Miss Seeing It!

Parshas Beshalach

If You Blink, You May Miss Seeing It!

 

“The people complained to Moshe saying, “What shall we drink?” He cried out to Hashem, and Hashem showed him a tree; he threw it into the water and the water became sweet” (Shmos 15:24-25)

My wife’s friend just finished sitting shiva for her mother. After her mother passed away, her body had to be driven from Cleveland for burial in New York, late Motzei Shabbos. In the middle of the drive, at about 2 o’clock in the morning, the driver needed to use the restroom. He stopped at a rest-stop. It was totally deserted of cars. The driver was in a quandry. On the one hand, he needed the restroom. On the other hand, there is a very important mitzvah to have someone watch over a dead body the entire time, until burial. The mitzvah is so important that the person watching-over the body is excused from doing other mitzvos that would take him away from this important mitzvah. Just as the driver was considering what to do, a car suddenly pulled-up behind his car. A religious Jew walked out of the car. A coincidence at 2 AM? I think not. The driver was on his way to Lakewood when his engine light went on. He didn’t want to complete the long drive without checking his engine, so he drove into the rest stop. He graciously agreed to watch-over the body while the other driver used the rest room. When the first driver returned, the other driver’s engine light was off. Both drivers continued-on their ways. Interestingly, the engine light of the second driver never went on again.  Clearly, Hashem arranged that the man driving to Lakewood should stop at that specific rest stop at the exact time that he was needed. Hashem’s salvation comes in the blink of an eye, at just the right time.

Rabbi Yissocher Frand (Rabbi Frand on the Parashah 3) says that Parshas Beshalach usually falls out around the time of Tu Bishvat, the New Year for trees. Thus, there must be some parallel between the two. Rabbi Frand quotes the Ziv HaMinhagim who gives a parallel. Why do we celebrate the Rosh Hashanah for trees during the winter months when the trees are dormant rather than in the spring when the trees are in full bloom? The answer is that although the trees look dead, beneath the surface the sap is beginning to flow towards the branches. The beautiful leaves that will appear in the springtime are starting their growth in the dead of the winter. Celebrating the New Year for trees now, teaches us not to give up hope when things seem bleak. Salvation can come speedily.

In this week’s Parsha, the Jews had traveled in the desert for three days without finding water. When they arrived at Marah, they were very frustrated. They found water but it was undrinkable. Things appeared to be bleak. What could they drink? Hashem showed Moshe a certain tree and told Moshe to throw the tree into the water. The bitter water turned sweet and became drinkable. In an instant, Hashem changed a bleak situation into a positive one. Hashem’s salvation came in the blink of an eye.

The Talmud (Pesachim 116B) quotes Rabban Gamliel who explains that we eat matzah at the Pesach seder to commemorate the matzah that baked on the back of the Jews as they left Egypt. The Torah (Shmos 12:39) states further, that the Jewish People had to leave quickly and had not prepared food for the journey ahead.

The question is obvious. The Jewish People were about to go on a journey through the desert. Why didn’t they prepare food for the trip? How could they possibly leave without preparing provisions for the way?

There are several different answers to this question. The Torah has such depth that there are different ways of understanding it. Even when different commentaries have different approaches to answer a question, the answers are not mutually exclusive. They are all accurate.

Rashi says that this showed the Jews’ absolute faith in Hashem to provide them with their needs. Hashem rewarded them for this beautiful show of faith by making them holy to Hashem.

HaRav Naftoli Tzvi Yehudah Berlin zt”l (in sefer Ha’emek Davar) has a different explanation. He says that the Jews purposely did not gather provisions for a long journey to make the Egyptians think that they were only leaving for a short time, to serve Hashem, and would soon return.

The Da’as Zekainim says that they had no time to prepare provisions because the Egyptians were trying to rush them out. The Bekhor Shor says similarly. They should have prepared provisions since Moshe Rabbeinu had already told them that they would be leaving Egypt after this plague. They thought they would have time to prepare, not realizing that they would be rushed out and would not have the time.

Rabbi Yissocher Frand (Rabbi Frand on the Parashah) offers a different insight. Moshe had told the Jews ahead of time that they would be leaving Egypt in the morning, after this last plague. Then why did they not prepare provisions for the long journey ahead? Rabbi Frand posits that perhaps the Jews had given up hope of ever leaving Egypt. After each plague, they had expected to leave Egypt. They probably were all packed and ready to go. Yet they were disappointed, time and time again. Although Moshe had told them that they would be leaving the morning after the plague of the Firstborn, by then they could not get excited because they had experienced so many disappointments. When they were actually redeemed the next morning, it shocked them. They had to leave quickly without time to prepare. They failed to realize that Hashem’s salvation can come as quick as the blink of an eye, so they were totally unprepared when it did occur.

A problem that seemed insurmountable can vanish in thin air, in an instant.

Hashem can redeem us from national problems and personal problems in the blink of an eye!

 

Parshas Bo: Do You Have the Time? It Can Mean the Difference Between Life and Death!

Parshas Bo

Do You Have the Time? It Can Mean the Difference Between Life and Death!

 

“This month shall be for you the beginning of the months.” (Shmos 12:2)

On April 26,1986 there was an accident at a nuclear power plant in Chernobyl in the Soviet Union. Radiation from the damaged reactor was dispersed in the atmosphere. Over 150,000 square kilometers in Belarus, Russia and Ukraine were eventually contaminated.

Natalya and Vladimir Dorman, both highly intelligent professors, were in their home with Evgeniy, their ten-year-old son. With a radioactive cloud hovering over their neighborhood, Natalya said sadly that they may all be dead in three days from the radiation. She said, “We have led meaningless lives. We have little to show for ourselves. Let us become elevated people in our last days on earth.” She took out a Jewish book that a friend had given her, called the The Midrash Says. Slowly, Natalya began reading to her family about Hashem and Creation. Evgeniy was fascinated and was especially moved by the idea that the Torah was the blueprint of the world. He said, “If I could learn Torah, whatever that is, I could understand how this universe works…. How wonderful!” The Dormans did not die. Now that they were aware that they were so spiritually ignorant, they immigrated to Israel where they could learn Torah.  Years later, Evgeniy, known as Yehudah, became an accomplished Torah scholar. (The Grandeur of the Maggid by Rabbi Paysach Krohn)

Before the plague of the killing of the first born, Hashem gave the Jewish People a mitzvah. The very first mitzvah that they received, as a nation, was the mitzvah of sanctifying the new moon. The Jewish calendar and all the holidays depend on this mitzvah.

Why is this mitzvah so significant that it was the first one that Hashem gave? Rabbeinu Bachya says that it forms a basis of our faith. When we see the new moon and say a bracha on it, we are testifying to Hashem’s renewal of creation. If Hashem would not constantly renew creation, the world would be destroyed. That is a foundation of belief in Hashem.

The Sforno says that Hashem was sending the Jewish people a very important message with this mitzvah. From that time onwards, the months belonged to them, and the Jews could do whatever they wished with their time. When they had been enslaved, their time had not been their own. They had been at the whim of their masters who could have bothered them at any time – day, or night. Hashem was telling them that now their time was their own.

Rav Avrohom Pam zt”l says, “Only when a person is in control of his time can he be a מְצוּוֶה וְעוֹשֶֹה, one who is commanded to fulfill a mitzvah. Therefore, as a prelude to their new obligations to uphold the Torah, Klal Yisrael was given this specific mitzvah which is the key to all the other mitzvos.”

The Beis Din, the Jewish court, sanctifies the months. However, it is the task of every single Jew to sanctify the gift of life that he has been given through proper utilization of time. Every person is given a predetermined amount of time on earth. Everyone’s responsibility is to make the optimum use of this gift.

In Pirkei Avos (3:1) Akavia the son of Mehalel says that one can be dissuaded from sin if he realizes that he will eventually have to give Hashem justification and reckoning for his deeds. The Vilna Gaon zt”l explains that “justification” refers to the futile attempt one will make to justify his misdeeds. “Reckoning” refers to the reckoning that one will have to make for the time one misused by sinning. Instead of sinning, he could have used that time well, by doing mitzvos. The Pirkei Avos Treasury by Rabbi Moshe Lieber illustrates this with a beautiful parable. A merchant sold defective seeds to farmers. When the seeds yielded no produce, the farmers were very upset. They demanded to be reimbursed for price of the seeds AND for the profit that they would have earned from the fields, had the seeds not been defective.

A Jew knows that his life has a profound purpose, and his soul has descended beneath the Heavenly Throne to this earth to accomplish a mission that only he can fulfill.  He was not placed on this earth just to “kill time”.  Whatever he accomplishes in his life on this earth will be what must sustain his soul for all eternity.

(Rav Pam on the Chumash by Rabbi Sholom Smith)

 

(dvar Torah based, in part, on Rav Pam on the Chumash by Rabbi Sholom Smith)