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.

Parshas Beshalach

THE BEST LIFE PRESERVER

“Moshe caused Israel to journey from the Sea of Reeds…
They went for a three-day period in the Wilderness, but they didn’t find water… The people complained…”
(Shmos 15:22-24)

Hashem just took the Jews out of Egypt with a multitude of miracles and split the Sea of Reeds (Red Sea). A mere few days after the greatest open miracles in the history of mankind, the Jews complained. How could that be?

After Hashem split the Red Sea, the Jews travelled in the desert. They were travelling for three days and couldn’t find water. Imagine how thirsty they must have felt. Finally, when they did find water it tasted very bitter. How very frustrating. At that point they complained against Moshe and Hashem. The conditions were harsh, but instead of asking Hashem, without anger, to fulfill their needs, they complained.

The Da’as Zekanim brings a fascinating Midrash which has a unique understanding of these pesukim: The Jews were travelling for three days and couldn’t find Torah (that is, they didn’t learn Torah). The “water” that the Jews were lacking was “Torah” which is compared to water. Therefore, they rebelled against Hashem. As a result of this, an enactment was made that we should read from the Torah on Mondays and Thursdays. This way we wouldn’t go for three days straight without learning Torah.

The Jews had just witnessed numerous miracles, had seen the splitting of the Red Sea, and were on the lofty level of singing to Hashem. Yet, a mere three days without learning Torah led to their rebelling against Hashem.

The Sefer HaChinuch writes that the essence of the Jewish People is the Torah. The entire world and the Jews were created solely for the sake of fulfilling the Torah. We were redeemed from Egypt in order to accept the Torah at Mount Sinai and to fulfill it.

The greater our appreciation for Torah, the more we will study it.

When the Romans conquered the Land of Israel, they passed a law that the Jews couldn’t learn Torah. The great Rabbi Akiva ignored this Roman law, despite the terrible punishment for those who were caught. Rabbi Akiva said that a Jew cannot survive without learning Torah just as a fish cannot survive out of water. Of course, we all know the story of Hillel. One day he couldn’t afford the small fee to enter the Beis Medrash, the study hall, to learn Torah. He thirsted so much to study the words of Hashem’s Torah that he climbed onto the roof and spent the entire day listening to the Torah lecture, with his ear pressed against the skylight. This occurred during a cold winter day!

We are in a constant battle, every moment of our lives, with the Yetzer HaRa, the evil inclination, who constantly tries to get us to sin. Our only defense against the Yetzer Hara is learning Hashem’s Torah.

Learning Torah is our lifeline. It is also our only defense, enabling us to withstand all the tests that the Yetzer Hara sends us.

Parshas Bo

IN HONOR OF HASHEM

“And Moshe said, you have spoken well; I will see your face again no more!” (Shmos 10:29)

In one circumstance in Parshas Bo, Moshe acted one way, in defense of Hashem’s honor. Later in this same parsha, Moshe acted in a totally opposite way. Yet, that too was done for Hashem’s honor. What? Why? And How?

After the plague of Darkness, Pharaoh requested that Moshe return to his palace. Pharaoh was ready to allow the Jews to serve Hashem in the desert; “Even your children can come – only your animals must remain”. Moshe refused Pharaoh’s limitations. Pharaoh responded, “Leave my presence! Beware not to see me again, for if you do, you will die!” Moshe responded strongly, “You are correct. I will not see you, again”. Hashem then appeared to Moshe, in Pharaoh’s palace. Hashem told Moshe about the next (and last) plague so that Moshe could warn Pharaoh about it (as he warned him before every plague).

What right did Moshe have to respond to Pharaoh this way? He knew that a final plague would be coming, and that Hashem would have to inform him about it. He also knew that Hashem had never given him prophecy in the idol-ridden city itself but rather outside the city. Moshe put Hashem in a tenuous situation – How could he do that? Wouldn’t it have been better had Moshe not responded to Pharaoh’s insult?

Rabbi A. Henach Leibowitz zt’l explained that Moshe’s response to Pharaoh was not an emotional reaction but a calculated decision. As a leader of the Jews and as one sent on his mission by Hashem, he understood that a slight to his honor was a slight to Hashem’s honor. That demanded Moshe’s stinging response to Pharaoh, even though it forced Hashem to say a prophecy in such an impure place.

Earlier in the Parsha (Shmos 10:11), Moshe acted totally differently. After being warned of the imminent plague of locusts, Pharaoh, pressed by his servants, called Moshe back to his palace. Pharaoh was willing to let the Jews go to serve Hashem in the desert. However, when Pharaoh heard that Moshe wanted the children to go as well, he refused. Then Pharaoh kicked Moshe and Aharon out of his palace.

The Riva (one of the Ba’alei HaTosefos) asked, why did Moshe and Aharon wait until Pharaoh kicked them out of the palace? That was embarrassing to them. They must have sensed where the conversation was headed and should have left sooner, on their own. Why did they wait? The Riva answers, Pharaoh had specifically sent for Moshe and Aharon to return to the palace. Therefore, they didn’t leave until Pharaoh gave them permission to do so.

Rabbi A. Henach Leibowitz zt’l brought out a beautiful lesson from this. Pharaoh was a rasha, a very evil person. He enslaved the Jews with backbreaking labor while torturing and killing many of them. Yet, since he initiated the invitation, it would have been a lack of derech eretz (appropriateness) for them to leave on their own. What an amazing insight to the obligation of appropriateness. Moshe and Aharon understood that since Pharaoh had invited them to the palace, the appropriate action was to wait until Pharaoh dismissed them even though he was a wicked person. Moshe and Aharon knew that it brings true honor to Hashem when we act with derech eretz, proper conduct, regardless of whether or not the other party is intrinsically deserving of it. When we follow in the ways of the Hashem and His Torah, we actually sanctify the name of Hashem.

In the first circumstance, Moshe acted one way, in defense of Hashem’s honor. In the second example, Moshe acted in a totally opposite way. Yet, that too was done for Hashem’s honor.

Knowing what to do in different situations is often very difficult. We must always follow the dictates of the Torah, taught to us by our rabbinic leaders, as they guide us towards proper behavior, in a manner that increases the glory of Hashem.

Derech eretz to all people is a fundamental principal of the Torah and brings honor to Hashem.

Parshas Vaera

WHAT DO I OWE YOU?

“[Hashem said to Moshe] Say to Aharon… [and the waters of Egypt], will become blood.” (Shmos 8:19)

Saturday Review of March 13, 1943:

A traveler for a big publishing house couldn’t wait to get to St. Louis, where his oldest friend owned a prosperous bookstore. “Sam,” he said to the owner the moment they were alone, “I want you to lend me $2000.” “The answer, Joe,” said Sam, “is positively no.” “But, Sam,” protested the salesman, “In 1929, when Bond and Share broke from 189 to 50, who gave you ten thousand dollars to keep you from being wiped out?” “You did,” admitted Sam. “And in 1931, when your daughter Shirley had that tropical disease, who took her down to Florida because you couldn’t get away from business, who did, Sam?” “You, my friend, you did.” “And in 1933, when we were fishing together, who dove into the rapids and saved you from drowning at the risk of his own life?” “You did, Joe. It was wonderful!” “Well, then, Sam, in Heaven’s name, why won’t you lend me $2000 now when I need it?” “All the things you say are true,” said Sam, nodding his head slowly, “But what have you done for me lately?”…

This attitude is clearly NOT what the Torah teaches us. The Torah teaches us to show appreciation – the midah of Hakaras HaTov.

Rashi quotes a Midrash which explains why Aharon, rather than Moshe, initiated the plagues of blood and frogs: The water had protected Moshe when he was thrown into it, in a basket, as a baby. Therefore, it would have been improper for Moshe to smite the water.

Water is an inanimate object, yet the Torah is teaching us an important lesson. If you benefit from an object, do not cause it any harm. This applies literally and figuratively. If a person showed you kindness you certainly should show your gratitude.

The Midrash explains, whenever you benefit from a place, you must show your gratitude by doing something for that place. When Yaakov went to the city of Shechem, (Bereishis 33:18) he instituted something for the benefit of the city (either establishing markets or minting coins).

The Ibn Ezra (Dvarim 8:14) says, we Jews should never forget we were lowly slaves in Egypt and experienced suffering, hunger, and thirst in the wilderness. Hashem, in his loving kindness, took care of us. Rav Zelig Pliskin, quoting Rav Mordechai Gifter zt”l, explains that this teaches us the depth of gratitude we must have. We must reflect on our total experience- not just the good. We must remember how desperate and uncomfortable we were before we were saved by Hashem. Then we will be able to recognize the extent of the kindness that we received from Hashem and properly express our appreciation to Him.  Rabbi Pliskin adds that we must also show the same type of appreciation when people do good for us.

Our Attitude is Gratitude!