Category Archives: Sefer Shmos

Parshas Yisro: Tailor-Made

Parshas Yisro

Tailor-Made

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“Moshe said to his father-in-law, “Because the people come to me to seek [instruction from] Hashem.” (Shmos 18:15).

I read a story a long time ago. I don’t remember the exact details, but it is very appropriate to this dvar Torah.

A prestigious rav was invited by a town in Europe, to become their rabbi. When he arrived, the townspeople brought two people to the rav. The individuals had been having an argument and they wanted the rav to settle their dispute. The rav heard their case. He thought for a long time and finally said that the case was a sham! He said that whenever he judged a case, he felt siyata dishmaya, help from Hashem, inspiring and guiding his decision. He did not experience that feeling now so he knew that the dispute was a fabrication. As he said that, the townspeople smiled and marveled at the wisdom of their new rav.

On the day after Yom Kippur (Rashi Shmos 18:13), Moshe was judging Bnei Yisroel. Moshe’s father-in-law, Yisro, asked him, “Why are you sitting by yourself and [letting] the people stand around you from morning until evening?” Moshe replied “Because the people come to me lidrosh, to seek [instruction from] Hashem. (Shmos 18:13-15)

There are different interpretations explaining what Bnei Yisroel were asking Moshe. Targum Yonasan ben Uziel and the Kli Yakar (18:15) say that Moshe was judging disputes.

The Chofetz Chaim zt”l has a different approach. He explains that Yisro could not understand what questions the Jews could possibly have, which required Moshe’s judgements. The Jews were living in the desert. They did not own property and did not have the need to conduct any business transactions. Hashem provided them with all their needs. How could they be involved in any litigation?

Moshe told Yisro that he was correct. Currently, the Jews had no disputes that required judicial ruling.  Rather the Jews came “lidrosh”. They had wanted to clarify various laws that could come up in the future, after they were already settled in Eretz Yisroel, in their own homes. They asked various theoretical questions of what to do in different circumstances that could potentially arise.

Yisro responded to Moshe that holding court from morning until evening would tire Moshe and impact his productive leadership of Bnei Yisroel. Why would that tire Moshe? Rashi (18:13) says (quoting Talmud Shabbos, 10A) that when a judge judges a case honestly, he is considered a partner with Hashem in the creation of the world. Since he is a partner with Hashem, he will not become tired while trying to resolve the case. However, since the cases brought to Moshe were theoretical but not actual cases, then Moshe wouldn’t be getting assistance from Hashem. Thus, Moshe would have to exert himself more and would become fatigued. (Life and Works of the Chofetz Chaim, part 1 page 46. Quoted in Biurei Chofetz Chaim on the Torah by Rabbi Yisroel Yosef Braunstein)

 

In the same vein, Hashem gives us the strength to overcome any challenge that He gives us. Although the challenge may seem overwhelming, Hashem gives us the ability and strength to manage it.

Midrash Rabbah (Shmos 34:1) says that “Hashem does not make matters difficult for His creatures; He expects a person to perform according to his capacity. Hashem demonstrated this when He gave us the Torah. Had Hashem come with the full might of His strength, we would not have been able to withstand it, as it says, (Devarim 5:22) “’If we continue to hear [the voice of Hashem] anymore, then we shall die.’” This is also the meaning of the pasuk (Tehillim 29:4), “The voice of Hashem resounds with might.” It does not say “with His might,” but “with might”, which means according to the might, of each individual.

If we don’t have the strength to overcome the challenge, then Hashem does not give it to us. The Midrash Rabbah (Bereishis 25:3) notes that the famine in the days of Dovid HaMelech (Shmuel Beis 21) should have come in the days of Shaul HaMelech, as it was his sins that caused the famine. Nevertheless, it was Dovid HaMelech ‘s generation that was punished because the generation of Shaul HaMelech would not have been able to withstand it.

We say a bracha every morning, “בָּרוּךְ אַתָּה ד’ אֱלֹקֵינוּ מֶֽלֶךְ הָעוֹלָם, הַנּוֹתֵן לַיָּעֵף כֹּֽחַ.” Hashem gives strength to the weary. The Maharzu explains that Hashem gives us the strength to withstand challenges.

Every challenge that we get is tailor-made for us. Although challenges can be very, very difficult to bear, at some point, either later in our lives or after 120, we will understand how beneficial each challenge was. We must always remember how much Hashem loves us. We must always keep in mind that Hashem gives us the strength to withstand the challenges that He gives us.

 

Parshas Beshalach: You Have An Opportunity To Get Extra Credit!

Parshas Beshalach

You Have An Opportunity To Get Extra Credit!

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“Hashem said to Moshe, “Why do you cry to Me? Speak to B’nei Yisrael and let them move on.” (Shmos 14:15)

After Bnei Yisroel left Egypt, they were faced with a terrifying situation. The Egyptian army was chasing them from behind. In front of them was the Red Sea. What were they to do? Hashem told Moshe, “Why do you cry to Me? Speak to B’nei Yisrael and let them move on.” (Shmos 14:15). Rashi says that Moshe started davening to Hashem to save B’nei Yisrael. Hashem said that this was not the time for prayer. Bnei Yisroel should just go forward. Rabbeinu Bachya explains that Hashem was telling Moshe that the matter depended on Bnei Yisroel. Hashem hinted that as soon as Bnei Yisroel would move forward, the sea would part for them. They only needed to demonstrate faith in Hashem by moving forward. Moshe then informed Bnei Yisroel of the great miracle which was about to occur. Whereupon Bnei Yisroel started marching forward.

The Talmud (Sotah 36B-37A) brings two opinions as to whom was the first to enter the Red Sea. Rabbi Meir says that it was the tribe of Binyamin. While Bnei Yisroel stood at the Red Sea, the tribes were discussing who should go first. Meanwhile, the tribe of Binyamin descended into the sea. Whereupon the tribe of Yehudah tried to stop them (different reasons are given as to why the tribe of Yehudah tried to stop the tribe of Binyamin from going into the sea). Both the tribes of Binyamin and Yehudah acted to honor Hashem, Therefore, both tribes were rewarded. The Beis haMikdash was built in the portion of Eretz Yisroel that belonged to Binyamin. Yehudah received royalty.

Maharsha says that the other tribes were fearful of entering the sea. The tribe of Binyamin had a higher level of faith in Hashem. Therefore, they plunged forward.

Eitz Yosef differs. He was not comfortable saying that the other tribes did NOT want to go into the sea. He felt that it was not logical to say that they did not want to fulfill Hashem’s command. All the tribes truly wanted to listen to Hashem. However, there was a difference of opinion as to what Hashem wanted them to do (see the Eitz Yosef for both opinions which were based on the words of the pasuk). The other tribes thought that Hashem’s command was to wait until the land was dry before going in. Nachshon ben Aminadav, the prince of the tribe of Yehudah, correctly thought that they had to first enter the water and THEN it would become dry.

The Talmud then quotes Rabbi Yehudah’s opinion. Rabbi Yehudah said that the tribes did NOT want to go into the sea.  Nachshon ben Aminadav, the prince of the tribe of Yehudah, entered the water and walked until he could go no further without drowning. At that point, the sea split. His tribe and the other tribes followed his lead.

Mechilta deRabbi Shimon Ben Yochai (14:20) discusses Rabbi Meir’s opinion. The Mechilta brings a parable of two sons. Even though the sons’ actions were contradictory, their father understood that they both acted in his honor. According to the the Mechilta, it seems that the actions of the tribes of Binyamin and Yehudah were equal. How can that be? The tribe of Binyamin accomplished an astounding feat, showing their utmost faith in Hashem by jumping into the sea. Seemingly, they placed themselves and their families into grave danger to fulfill the command of Hashem! On the other hand, the action of the tribe of Yehudah seemed minor. The members of the tribe of Yehudah didn’t put themselves in any danger. They simply tried to prevent the tribe of Binyamin from entering the sea because they felt that Hashem did not yet want them to go into the sea. How can both actions be compared and be considered equal?

We must say that the tribe of Yehudah acted totally for the sake of Hashem and would have been ready to give up their lives, if necessary, to fulfill Hashem’s will. Therefore, Hashem considered it as if they did give up their lives to fulfill His will. Their readiness to do so equaled the actions of the tribe of Binyamin who went into the sea.

When you have a strong desire to fulfill a mitzvah, you are credited as if you hae performed that mitzvah. Rav Yisroel Salanter zt”l adds that when you perform an easy mitzvah, you can get rewarded as if the mitzvah was very hard. How? If you do a mitzvah with determination, thinking that you would also perform the mitzvah even if it the circumstances would make it a very difficult mitzvah,

then you will be credited as if you had done the mitzvah under those difficult conditions.

 

(based,in part, on a dvar Torah from Rav Henach Leibowitz zt”l

as recorded in Chidushei HaLev by Rabbi Binyamin Luban).

 

Parshas Bo: Do We Really Know Better?

Parshas Bo

Do We Really Know Better?

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“[Pharaoh] called for Moshe and Aharon that night and said, “Get up and go from among my people, both you and B’nei Yisrael. Go worship Hashem as you have said [requested].” (Shmos 12:31)

The 9th plague that Hashem punished the Egyptians with, was the plague of choshech, darkness. Rashi (Shmos 10:23) says that during the first 3 days it was so dark that the Egyptians were unable to see each other. Over the next 3 days, the darkness was substantive. It was so palpably dark that the Egyptians could not move. They were frozen in place. If an Egyptian happened to be sitting when this second period of darkness began, he was unable to rise. If he had been standing, he would have been unable to sit.

The Chasam Sofer says that the Jewish People had a golden opportunity during this plague. They could have risen and killed the Egyptians! Then they could have escaped from Egypt without a fight. Why didn’t they? The Chasam Sofer quotes Targum Yonasan ben Uziel (Bereishis 50:25) who explains that Yosef had made the Jewish People swear that they would not attempt to leave Egypt before the time that Hashem had designated.  When would that time be? Yosef had told them that two people would come to take them out. The two would say the code words, “פָּקֹ֧ד יִפְקֹ֣ד אֶתְכֶ֗ם”, “Hashem will surely remember you”. 

Luckily, the Jews listened to the promise and waited for Moshe and Aharon who used these code words. A tragedy had occurred 30 years earlier. The Midrash (Shmos Rabbah 20:11; Midrash Lekach Tov, Midrash Sechel Tov 13:17) tells us that the tribe of Ephraim miscalculated the date which they thought was the designated date for freedom. Their calculations were off by 30 years. They escaped from Egypt but did not wait for the two redeemers who would say the “code words”. It was a tragic mistake. After leaving Egypt early, 300,000 Jews from the tribe of Ephraim were killed by the Plishtim. 

The Chasam Sofer’s explanation helps explain another Midrash (Shmos Rabbah 14:1). The Midrash says when Hashem decreed that the Egyptians deserved the plague of darkness, all the angels concurred. Even the guardian angel of Egypt agreed. The Satmar Rebbe (quoted in Talelei Oros by Rabbi Yissachar Dov Rubin) wondered why this plague was unique in that it received the approval of the guardian angel of Egypt.

The answer is that the guardian angel of Egypt realized the inherent danger to the Jewish People. While the Egyptians were immobilized, the Jews had the opportunity to escape. They could have finally become free! However, it was not yet the moment that Hashem had decreed for them to go free. Had they left then, it would have been too soon. They would have met the same fate as the Jews from the tribe of Ephraim and would have been killed. That is what the guardian angel of Egypt had hoped would happen. However, since the Jews had total faith in Hashem and did not leave a moment too soon, their lives were spared!

There was a similar occurrence by makas bechoros, the plaue of the killing of the firstborn. The Torah says (12:31), “[Pharaoh] called for Moshe and Aharon that night and said, “Get up and go from among my people, both you and the B’nei Yisrael. Go worship Hashem as you have said [requested].” After midnight, the Egyptians were pressing the Jews to leave Egypt. The Jews had been waiting for this opportunity for so many years! Yet the Jews did not leave until the morning. Rav Yaakov Kaminetsky zt”l (Emes L’Yaakov) says that the Jews knew from past experiences that Pharoah had changed his mind about freeing them on many occasions. Perhaps he would change his mind, now, as well. Why didn’t the Jews take the opportunity and leave?  Rav Yaakov zt”l answers that the Jews were given a directive from Hashem not to leave their homes until morning. Despite being faced with the opportunity for immediate freedom, they listened to the command of Hashem and waited for the designated moment.

There are times in our lives when we have temptations and rationalizations. As a result, we may feel that “we know better” and do not have to scrupulously follow the laws of the Torah.

That is a big mistake which can lead to negative repercussions.

We only gain when we follow Hashem’s directives.

 

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

Parshas Vaera

Stop And Think! Before It’s Too Late!

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“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

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“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!

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“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!

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“…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!

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“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!

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“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!

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“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