Parshas Beshalach

Hashem is Still in Pain!

“And Hashem did not lead them [the Jewish People] by the way of the land of the Philistines…” (Shmos 13:17)

In 1895 a fire destroyed many homes in the city of Brisk. Rabbi Chaim Soloveitchik devoted all his energy to helping those who had lost their homes.  He himself did not sleep at home.  He slept on the floor in the side room of the synagogue. His family begged him to sleep in his own bed. He responded, “I am not able to sleep in bed when so many people do not even have a roof over their heads”.

The simple understanding of the word “nachem” is “lead”. Hashem didn’t lead us on this path. The Midrash (Yalkut Shimoni) has an alternate reading. He says that the word “nachem” comes from the word “consolation (or comfort)”. Hashem was not comforted. The Midrash explains further that when Pharaoh was sent to the depths of Gehinom for his eternal punishment he felt a sense of arrogance and consolation knowing that he would be among other leaders who persecuted the Jews [When being punished in the depths of Gehinom a person is totally alone, not seeing anyone else. Perhaps just the knowledge that other powerful and cruel leaders would be Pharaoh’s “neighbors” gave him some sense of comfort]. However, Hashem did not feel even a small degree of comfort for the pain that the Jews had to go through when in Egypt, even as the Jews were leaving Egypt as free people.

Hashem’s “feelings” seem somewhat strange. The Jewish People were now free from bondage. The Egyptian Empire was in ruins. They would soon see the miraculous events as the Red Sea would split. They would see the deaths of their Egyptian tormentors. They were on the way to receiving the Torah, and at this point, entering the Land of Israel right away. Why, then did Hashem not feel any consolation?

On the one hand, Hashem rejoiced with all the good for the Jewish People. On the other hand, Hashem still felt, in totality, the terrible pain that the Jews suffered.

We see the tremendous degree of love that Hashem has for us. Despite the current happy tidings, Hashem could not forget all the pain and suffering that we had to endure.

This is the love we must have for our friends. We must rejoice when they celebrate happy occasions yet never forget the pain that they have had to suffer along the way (Even though Hashem helps them forget their pain, we must never forget it).

This idea also helps us regarding our relationship with Hashem. By contemplating the great love Hashem has for us, we can increase our own love for Hashem. That will bring us to a closer relationship with Hashem and implant in us a more fervent desire to learn Hashem’s Torah and do Hashem’s mitzvos.

Parshas Bo

The Vault is Open. Take Whatever You Want!

“And Hashem said to Moshe… Speak now to the Jewish People and let them ask from their fellow Egyptians silver and gold vessels.” (Shmos 11:1-2)

On December 13^th, a Brink’s armored truck was driving on Route 3 in East Rutherford, near the Meadowlands, when one of its doors malfunctioned and $600,000 blew out onto the roadway. There was a mad scramble by motorists to grab some of the fluttering bills. A motorist who viewed the scene said, “People had abandoned all sense of whatever and they were running after it. Young, old, men, women, workers, ladies out there dressed in high heels were all grabbing money.” Police reported that the incident caused two accidents and even motorists on the opposite side of the 12-lane highway were seen jumping over the divider to retrieve the money. As of December 14^th, $300,000 was retrieved. The remaining $300,000 was taken by people.

Before the last plague, after which the Jews would leave Egypt, Hashem asked Moshe Rabbainu to please tell the Jewish people to ask their Egyptian neighbors for gold and silver vessels. Rashi is troubled by the extra word, “na” which means “please”. The normal tendency would be for the people to go grab the wealth. If the bank vault was open and the people were told to take whatever they want, of course they would come to take. That is especially so if the money was deserved in payment of the many years of slave labor. Why did Hashem feel that it was necessary to plead with Moshe to make sure that the Jews take the Egyptian’s wealth?

Hashem was concerned that if the Jews wouldn’t ask for the wealth then our forefather Avraham would be upset. For Hashem had promised Avraham that after the Jews would be enslaved they would leave Egypt with great wealth. Had the Jews not taken the great wealth, Avraham could have complained to Hashem that Hashem did not keep the second half of the promise.

What complaint could Avraham possibly have? Hashem made the wealth readily available to the Jews. If they chose not to take it, that would be their decision.

From Hashem’s example we see the extent to which we must go to ensure that a promise we make is kept. Hashem didn’t merely offer the riches. Hashem had to make sure that the money was actually taken, by pleading that the Jews take it.

The same applies if we promise to do a chesed for someone. It’s not enough to say, “My home is open to you. Come when you want to”. Rather, you must do all in your power to make sure that the person avails himself of your chesed. You must remove any obstacles, imaginary fears, laziness, or any other reason he may think of for not accepting your act of kindness.

We must “go all-out” to make sure our promises are kept.

Based on a dvar Torah by Rabbi A. Henach Leibowitz zt”l,
Rosh HaYeshiva of Yeshivas Chofetz Chaim

Parshas Vaera

The Power of Kindness!

“And Pharaoh sent and called for Moshe and Aharon, and said to them, ‘This time I have sinned. Hashem is the righteous One, and I and my people are the wicked ones’.” (Shmos 9:27)

Moshe & his wife Sara were driving in the Catskill Mountains when their car started overheating. They pulled-off to the side of the road whereupon their engine died. It was getting dark and they were in the middle of nowhere (This was before cellphones). They were a little anxious but there was nothing they could do. Suddenly, they heard the sound of motorcycles approaching. The motorcyclists surrounded the car. Moshe and Sara were beginning to sweat. The leader of the gang approached the car window. When Moshe & Sara saw him, they almost had heart attacks. He was six foot three, the hair on his face was uncombed, and he wore six heavy chains around his neck. The scariest part of him was the six-inch scar on the side of the face. In fear, Sara quickly told Moshe not to open the car window. Moshe realized that her request was futile as this gang leader could easily break the car window with his chains. When Moshe rolled down his window, the expression on the gang-leader’s face changed from murder to a smile (at least what for him was a smile). “Are you having car trouble? Let me help you”. A half an hour later, the car was running smoothly, and Moshe and Sara followed a motorcycle escort to the next town. When Moshe turned to the gang leader to thank him, he asked why he had acted in such a kind manner. He replied, “I was ready to kill you until I saw the skullcap on your head. My father died when I was a kid. My mother couldn’t put food on the table. She worked for a Jewish family. The guy wore a skull cap, just like yours. He was kind to us and gave us some extra food. I never forgot that. I told myself that if I ever see anyone with a skullcap in need that I would help him”. An act of Jewish kindness made a difference.

Egypt was being devastated by the plagues. Six plagues had come and gone. The plague of hailstones just ended. All living things that were left outside were destroyed. Now, for the very first time, Pharaoh admitted that he was wrong. “Hashem is the righteous One. I and my people are the wicked ones”. Why did Pharaoh finally admit to his error?

This question was asked by the Da’as Zekanim Miba’alei Tosefos. He answered that Pharaoh was moved by Hashem’s warning before the plague. Hashem had told him to bring all the animals inside so that they wouldn’t be killed by the hailstones.

The Rosh HaYeshiva of Chofetz Chaim, HaRav A. Henach Leibowitz zt”l asked, how did the Da’as Zekanim answer his question? Hashem had warned Pharaoh before every single plague (some say that the warnings went on for three full weeks before each plague). Why did this warning finally make a difference?

The Rosh HaYeshiva explained that the previous warnings were to give Pharaoh the opportunity to repent. That didn’t move Pharaoh. Before this plague of hailstones, there was an additional warning. Bring your animals inside to save them from death. This added concern, this added kindness from Hashem, inspired Pharaoh to his momentary repentance.

Pharaoh was a rasha, a very evil person. He was very cruel to the Jews. He made them do backbreaking labor. He bathed in the blood of Jewish babies and drowned Jewish babies in the river. What entered his heart to bring him temporary remorse? It was Hashem’s kindness in warning him to take care of his animals. An act of kindness makes an impression, even on a rasha.

If an act of kindness can affect even a rasha, certainly it can help a fellow Jew in need. A fellow Jew who is in the midst of a challenging situation, which is sad, or sick… can get much needed help or a pick-me-up from your act of chesed.

Your acts of chesed make a big difference to a fellow Jew!

Parshas Shmos

The Scorpion Did NOT Have to Sting the Frog!

“And a new king arose over Egypt, one who did not know Yosef. And he said to his People… let us deal wisely with the Jews…” (Shmos 1:8-10)

A scorpion asked a frog to carry it across a river. The frog hesitated, afraid of being stung by the scorpion. The scorpion argued that if it did so, they would both drown. Considering this, the frog agreed. Midway across the river, the scorpion did indeed sting the frog, dooming them both. The frog asked the scorpion why he stung him. The scorpion replied that it was in its nature to do so and he couldn’t change his nature.

After Yosef’s brothers and their generation passed away, the Jews multiplied in droves. The women gave birth to six children at a time. The Egyptian people were concerned that the Jewish People were more numerous than they were. According to the Midrash, the Egyptians approached Pharoh to devise a plan against the Jews. Pharoh replied, “How can we harm the Jews? We are only alive because of them! If not for Yosef, we wouldn’t be alive today”. That answer wasn’t acceptable to the Egyptians and they deposed Pharoh from his throne for three months. After that time, Pharoh wanted his throne back so he said, “Whatever you want to do [to the Jews], I am with you”. At that point, Pharoh was reinstated to the throne.

From that point on, Pharoh took the lead in formulating a wise and devastating plan against the Jews. The Ramban says that Pharoh’s goal was not slave labor in order to keep the Jews in check. Rather, the goal was the total extermination of the Jewish people!

Initially, Pharoh’s heart was full of kindness and appreciation to the Jews. After he was restored to the throne, he underwent a major change and became their leading tormentor.

Rabbi Leib Chasman (the mashgiach, the spiritual mentor, in Telz Yeshiva and later, in Chevron Yeshiva), as quoted in Talelei Oros, points out that Pharoh’s total transformation of his character illustrates something important about people. The scorpion’s response to the frog (that it was in its nature to sting others and he couldn’t change his nature) was incorrect. We do, indeed, have the power to change our nature! It is false to say, “I have a bad character trait but what can I do? This is my nature and I can’t change it.”

If a person truly desires to, he CAN make major changes in his personality.

Parshas Vayakhel/Pekudei

When is WINNING Actually LOSING?

“On six days, work may be done, but the seventh day shall be holy for you, a day of complete rest for Hashem; whoever does work on it shall be put to death.” (Shmos 35:2)

Rashi is bothered by the following question: The Torah already warned us about keeping Shabbos. Why was it necessary to warn us again?

Rashi explains (as does the Siporno), you may mistakenly think that building the Mishkan is so important that you are permitted and even obligated to desecrate Shabbos. Therefore, the Torah repeats the prohibition against doing work on Shabbos right before the mitzvah to build the Mishkan. This comes to teach us that working on Shabbos is prohibited even for the great mitzvah of building the holiest of places.

Rav Elchonon Wasserman gave a beautiful parable to illustrate a very important lesson:

An emperor once sent his trusted advisor to a foreign country, to give a message to the king. The advisor was warned not to make any bets. The emperor told him, “Whatever the wager is, do not make it”.

The advisor did as he was told. While he was speaking to the foreign king, the king said, “I have never seen anyone as hunchback as you”. The puzzled advisor said, “I am not a hunchback!” The king insisted that he was. “I’ll bet you one million dollars”, said the king. “Take off your shirt and prove it to everyone”.

The advisor remembered that he was instructed not to make any bets. He rationalized that this was different. It was a sure-thing; he couldn’t lose. Surely his emperor would allow and even appreciate this kind of bet.

The advisor made the bet, removed his shirt and undershirt, and became the happy recipient of one million dollars.

The overjoyed advisor returned to his emperor with his great news. Imagine his dismay when the emperor, instead of praising him, got very angry at him. “Why did you disobey my order? You may have gained one million dollars, but I have just lost ten million dollars. I had a bet with this king that he wouldn’t be able to have you willfully undress in front of the members of his court. You thought you were being wise, while in reality you caused me to lose much more than you gained!”

Rav Elchonon Wasserman said, at times, one may think he is permitted to do a sin because of pure intentions – it’s not for my personal gain, but for the sake of Hashem. The above illustrates what happens to such a person. He thought he gained, but in reality, he suffered a huge loss!

We must always follow the guidelines of the Torah. It is not for us to decide that our intentions are so lofty that we are permitted to ignore the Torah‘s wishes.

Parshas Ki Sisa

Why Do “BAD” Things Happen?

“And he [Moshe] said [to Hashem], …show me Your glory.
[Hashem replied], “You shall see My back, but My face shall not be seen.” (Shmos 33:18,23)

There are times that life is very difficult for us individually and as a Jewish nation. In contrast, why is life so good for evil people? Why are they so successful? Why does it seem that they have it good, while better people are in dire straits?

This is the age-old question of Tzadik v’ra lo, rasha v’tov lo. Why is a righteous person in dire straights, while an evil person is exceedingly successful? It seems as if it doesn’t pay to be a good person. The prophet Chabakuk was bothered by this problem and questioned Hashem about it (Medrash Yalkut Shimoni).

The Ramban, in his introduction to the Book of Iyov, gives an explanation. He said that Hashem rewards evil people for any good they may have done here, in this World. This way, Hashem avoids having to reward them in Olam Haba (the next, eternal World), where the reward would be so much greater. Conversely, Tzadikim are punished for any misdeeds they may have done, here and now, to be spared from punishment in Olam Haba, where the punishment would be more severe.

We can relate to this idea more conclusively if we focus on the words of King David (Psalms 37). He says, when you see the happiness of an evil person, try to visualize his downfall and the terrible punishment he will receive for his misdeeds. Then you will not be tempted to follow his actions.

The Chasam Sofer said that this problem also bothered Moshe. Why does the Tzadik sometimes have difficulty while the rasha succeeds? Hashem answered, “You can’t see My face” – you can’t understand My actions, at the time that you see them. “You can see My back”- However, in retrospect, looking back, (sometimes in your lifetime and sometimes not), you can understand.

It seemed bad when a certain good person lost his job. However, his perspective changed a few weeks later, on 9/11, when a plane crashed into the floor of the building that he used to work on. It seemed bad that Rav Yaakov Kaminetsky didn’t get the expected job as Rav of a respected European town, and eventually had to accept a job in Toronto. In retrospect it saved his life, as that town in Europe was wiped-out by the Nazis. It seemed bad that Rav Moshe Sherer’s mother spilled the medicine that was desperately needed and that she couldn’t afford to replace. It was truly good. It turned out, that the assistant pharmacist had made a fatal error and had given her medicine that would have been poisonous for the patient. It seemed bad when a group of Jews, who had escaped from the Holocaust, were sent out of England and put on a boat to Australia. They were mistreated on the boat and even their few belongings were thrown overboard. Not until many years later did they find out that the dumping of their possessions, saved them from being sunk by a torpedo from a German submarine.

Even when things seem to be bad, as in 9/11, in reality, they are truly good. Sometimes we see the good right away, and sometimes we never see it in our lifetimes. Even when all appears bleak, we must always remember that Hashem loves us even MORE than a parent loves a child.

Hashem only does what is the best for us; and truly, it always is for the best!

Parshas Tetzaveh

I WANT TO BE A KOHEN GADOL TOO!

“These are the clothes that they shall make: a Breastplate, an Apron, a Robe, a Tunic, a Turban, and a Belt. They shall make clothes of sanctity for Aharon your brother and his sons, to serve Me” (Shmos 28:4-5)

The Gemara (Shabbos 31A) relates a very interesting story:

A non-Jew once passed by a classroom and heard the Rebbe teaching the pasuk below from this week’s parsha.  He heard about these wonderous garments of the Kohen Gadol (High Priest) and asked someone, “Who wears such garments?”  When he was told that the “High Priest” wears them, he said to himself, “I will convert to Judaism, become the High Priest, and then I will own such exquisite garments.”

The non-Jew first went to great sage, Shamai, to ask to be converted on the condition he become the High Priest.  Shamai considered this request inappropriate and sent him on his way (Shamai had a basis for his refusal.  However, it is not in the scope of this dvar Torah).

The non-Jew then went to the great sage, Hillel.  Hillel’s response was, “For a person to be appointed king, he must first be knowledgeable about the rules and regulations that apply to a king.  You must study Torah before you can become a High Priest.”

This new student learned with zeal and enthusiasm.  Eventually, he came to the pasuk: “When the Mishkan (Tabernacle) journeys, the Leviim shall take it down, and when the Mishkan encamps, the Leviim shall erect it. A non-Levi who approaches it shall die” (Bamidbar 1:51). He asked, “What does it mean that the stranger who does the service will die?”  Hillel told him that anyone not born a Kohen, even King David, would die if they enter the private area of the Mishkan.

The convert thought about this and concluded to himself, “If a Jew by birth will die for entering the Holy of Holies because he is not a Kohen, then certainly I, who was not even born Jewish, will die.”

Nevertheless, he continued studying Torah and eventually converted.  Whereupon the convert praised Hillel for his wisdom and patience.

This story is puzzling.  Why didn’t the non-Jew change his mind as soon as he realized he couldn’t become the Kohen Gadol?  Wasn’t that his only incentive to convert? What occurred to change his mind?

The answer is that there was only one new factor that occurred from the time he decided to convert until now – the Torah he learned.  Learning Torah had such a positive impact on him, that now he was ready to convert without the previous incentive (of becoming the Kohen Gadol).

A non-Jew studied Torah for a selfish motive.  Yet, he was positively and spiritually influenced.  How much greater is the impact when we, Hashem‘s beloved nation, learn Torah with sincerity (simply for the sake of learning).

The more Torah we learn and the more Torah that our children learn,
the greater spiritually we will become as individuals and as a nation.

Based on a dvar Torah by Rabbi A. Henach Leibowitz zt”l,
Rosh HaYeshiva of Yeshivas Chofetz Chaim

Parshas Terumah

DON’T TARNISH YOUR MITZVAH

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

Rashi is bothered by the apparent extra words “for Me”, in the pasuk. Why else would the Jews have donated to the Mishkan (Tabernacle) if not for the sake of Hashem? Imagine if we were given the opportunity to sponsor part of the building of the Holy Temple- wouldn’t we give wholeheartedly; for the sake of Hashem? Furthermore, building the Mishkan was an atonement for the Sin of the Golden Calf and the Jews were probably overjoyed that they had this opportunity for atonement. Of course, their intentions would be for Hashem- to wipe away their sin. Then why were the seemingly extra words of “for Me” needed?

In order to answer this, it is important to understand that the quality of a mitzvah is based upon three factors:

1. The action of the mitzvah.
2. The way it is performed (e.g. quickly or begrudgingly).
3. The intention while performing the mitzvah.

The Evil Inclination tries to prevent us from performing mitzvos. If he isn’t successful, he tries to tarnish the quality of the mitzvah by affecting the way we do it or our intentions when doing it.

It is precisely this point that Rashi is emphasizing. The Jews needed that extra reminder to donate for the sake of Hashem, to strengthen their resolve against the Evil Inclination who would try to corrupt their pure intentions by creating ulterior motives for their actions. Perhaps the Evil Inclination could convince some Jews to donate for the sake of receiving honor or prestige or some other personal motivation that would detract from the purity and quality of the mitzvah.

We must be on guard at all times against our worst enemy, the Evil Inclination, who is always looking for ways to stop us from doing mitzvos altogether or from doing them in the best possible (and most qualitative) way.

Don’t let the Evil Inclination beat you!

 Based on a dvar Torah by Rabbi A. Henach Leibowitz zt”l,
Rosh HaYeshiva of Yeshivas Chofetz Chaim

Parshas Mishpatim

THINK BEFORE YOU SPEAK!

“You shall not taunt or oppress a stranger, for you were strangers in Eygpt.”
(Shmos 22:20)

Your words are powerful. You have the power to make a difference in someone else’s life.

The Torah “singles-out” a few individuals to whom we must show special care and sensitivity in our verbal dealings with them. We must speak to them with extra sensitivity. These individuals are widows, orphans, and converts to Judaism. This dvar Torah will focus on a convert and will teach a lesson relevant to everyone.

The Ramban feels that the need to speak to converts with extra sensitivity, is perfectly logical. A convert is new to Judaism. He may feel defenseless and vulnerable. The Torah reminds us that our ancestors in Egypt also felt no one would come to their aid until Hashem helped them. We too must help and treat a convert with extra care.

Rashi’s explanation is a bit puzzling. Rashi says, as the familiar saying goes, “People in glass houses shouldn’t throw stones”. If you verbally distress a convert, he can also make you feel bad by saying, “You too come from descendants who were converts”.

Imagine you are a CEO of a major company. Someone wants to make you feel bad, so he says,” Your ancestors, over 2,000 years ago were converts. Do you really think this CEO, who is on top of the world, could care less; will he now feel bad about a smudge on his lineage from 2,000 years ago?

Apparently, he will feel bad, according to Rashi. Whether this realization is conscious or subconscious, he will feel bad.

We now have a beautiful new insight in the sensitivity we must show, not only to converts, but to everyone. An innocent remark may cause unhappy feelings deep in a person’s heart. We must always be careful in how we speak to our parents, children, siblings, friends, and everyone we meet.

Make the right choice; make sure your words bring happiness to others.

Parshas Yisro

WOULD YOU THROW MUD AT THE KOSEL?

“And when you make for Me an altar of stones, do not build them hewn, for you will have raised your sword over it and desecrated it. You shall not accept My altar on steps, so that your nakedness will not be uncovered upon it.”(Shmos 20:22-23)

In this week’s Parsha, the Torah teaches us two beautiful lessons in our relationships between people.

Any stones to be used for the altar in the Beis HaMikdash (the Holy Temple) were considered unfit if they were cut by an iron tool.

Rashi explains that the altar established peace between the Jewish People and Hashem. It wouldn’t be appropriate to use a tool of violence in its construction. In fact, when the Beis HaMikdash was constructed, the stones were cut with a special worm, called the shamir. Rashi continues: “Stones do not see, hear, or speak, but because they establish peace, the Torah said that you should not lift up your metal implement upon it; therefore, someone who makes peace between a man and his wife; between one family and another family, or between man and his fellow man, will surely merit that no harm shall befall him.”

If you make peace between two parties that are quarrelling, you will merit protection from harm.

The next pasuk instructs that the approach to the altar be a ramp rather than steps. Why?

Rashi explains, “If there would have been steps, the kohanim would have widened their paces; and although it is not an actual uncovering of nakedness… nevertheless the widening of one’s paces ascending and descending steps is akin to uncovering nakedness and this would be considered acting toward the altar in a disrespectful manner…” Rashi continues: “The stones of the altar have no understanding or sensitivity to shame, yet the Torah says, since they fill a need you must not act toward them in a disrespectful manner. How much more so should you not act disrespectfully toward your fellow man who is an image of your Creator and is sensitive to his shame.”

What a beautiful lesson. We must treat our fellow man with more respect than we would treat the holy altar.

Rabbi Zelig Pliskin puts this idea in a beautiful way: The Kosel, the Western Wall, has less holiness than the altar. “If someone were to sling mud at the Kosel, everyone present would run to stop him. How much greater is our obligation to prevent someone from slinging verbal mud at another person!”

We must treat everyone with the utmost respect, both in our actions and in our words.