Category Archives: Sefer Vayikrah

Parshas Shmini: They Gave Up on Her, but She Persevered!

Parshas Shmini

They Gave Up on Her, but She Persevered!

 

“… The camel—it chews the cud, but its hoof is not split, it is unclean to you… and the pig— its hoof is completely split but it does not chew the cud, it is unclean to you.” (Vayikra 11:4,7)

Chen Miller is a special education teacher in Israel. During her first year of teaching, she entered a second-grade classroom. A little boy sitting in the center of the room, cursed, spat, and screamed at her. She went over to him and said, “I know that you have a big heart. I know that you are clever. I know that you are a good boy.” He responded loudly for the entire class to hear, “Stupid teacher, you don’t know anything! I am a disturbed boy. Everyone knows that I am disturbed. The teachers say that I am disturbed. The principal says that I am disturbed. Even my parents say that I am disturbed!” Ms. Miller repeated, “You have a big heart. You are clever. I know that you are a good boy.” Hearing that, the little boy ran out of the classroom. The second week when she entered the classroom, the exact same thing occurred. The little boy cursed, spat, and screamed at her. She took a deep breath and whispered to him, “You have a big heart, you are clever, and I know that you are a good boy.” In the third week, when Ms. Miller entered the classroom, the little boy was sitting quietly in a desk next to hers. On that day, that little boy chose her to be his teacher.

Towards the end of the year the little boy asked her how she knew that children are good. She told him that when she was a child, she thought that she was stupid and that nothing good would come out of her. She, herself, was a student of a special needs class and others were ready to give up on her. She could not even read or write until she was in 5th grade!

Ms. Miller became a special education teacher to help others. The point she made in her story was that words matter! The words that teachers, principals, and parents say to a child become the words that the child perceives about himself. Negative words foster negative self-images and make a child feel that he is a failure. Positive words foster positive self-images and can encourage a weak student to become a successful one.

This week’s parsha discusses which animals are kosher and which are not. An animal that chews its cud and has totally split hooves, is a kosher animal. Most animals do not have any kosher signs at all. There are four animals that exist, that have only one kosher sign. Many of the commentaries question why we need to know that these animals have one kosher sign. After all, it really makes no difference. Since they do not have both kosher signs, they are not kosher. The Torah first says that a camel chews its cud before it says that it does not have split hooves. The Torah says that a pig has totally split hooves but is not kosher because it does not chew its cud. Why does the Torah say this at all and why does it list the kosher characteristic first?

The rabbis who teach us mussar share a very important message based on this. When giving constructive criticism, one should first say something positive about the person before mentioning the negative. That is why the Torah mentions the positive characteristic of the four animals before mentioning their non-kosher characteristics. This message is important for everyone and especially important for parents and teachers. (Rav Pam on Chumash by Rabbi Sholom Smith)

Words can build and words can destroy! Let us choose to use our word in a positive manner.

 

 

Parshas Vayikrah: You Have A Golden Opportunity!

Parshas Vayikrah

You Have A Golden Opportunity!

 

“And Hashem called to Moshe and Hashem spoke to him from the Tent of Meeting, saying.” (1:1)

The Midrash (Vayikra 1:6) brings a parable:

A king commanded his servant to build a palace for him. The servant wrote the king’s name on everything that he constructed. He wrote the king’s name on the walls and pillars and the ceilings that he made. When the servant completed constructing the palace, the king entered it. Everything that the king saw had his name on it. He felt special that his servant showed him so much honor, by writing his name on everything. He said, “My servant did so much for my honor. I am inside the palace and my servant is outside.” Thereupon, the king called his loving servant to join him in his innermost chambers.

The Midrash (Vayikra 1:6) says that Moshe felt distressed and anguished. Building the Mishkan was a very holy endeavor. It signaled to the Jews that Hashem had forgiven them (to a large extent) for their participation in the sin of the Golden Calf. Hashem was going to rest His Holy Presence among them. All the Jews were given the privilege and opportunity to donate something towards the construction of the Mishkan. Moshe was the only one who did not get the privilege of donating to the Mishkan. The Midrash says that Hashem responded to Moshe’s sadness by saying, “Your speech is more precious to Me than all [of the donations and work down on behalf of the Mishkan].” To prove that, Hashem told Moshe that he was the only one that Hashem had called personally (“And Hashem called to Moshe”).

What does the Midrash mean that Moshe’s “speech” was so precious in the eyes of Hashem? What “speech” is it referring to? Moshe oversaw the construction of the Mishkan. He supervised every single detail, being ever-so-careful to ensure that everything was done exactly as Hashem had instructed (see Chidushei HaRadal). The Maharzu says, in fact, for each instruction that Moshe gave to the artisans, the Torah testifies that it was done, “As Hashem had commanded Moshe”. (It says “As Hashem had commanded Moshe” 19 times in Parshas Pekudei!) The speech which was so beloved to Hashem referred to Moshe’s continuous discussions with all the artisans who were involved in the construction process.

This devotion displayed in Moshe’s speech was more beloved to Hashem than all the actual donations to the Mishkan. Why was that so special to Hashem? Rabbi Shimshon Chaim Nachmani in his sefer Zera Shimshon (as quoted by Rabbi Nachman Seltzer in Zera Shimshon: The Sefer. The Stories. The Segulah) quotes the Talmud (Bava Basra 9A) that a person who convinces others to do a mitzvah is considered greater than the one or ones who do the mitzvah. Moshe encouraged all the workers in the Mishkan to do everything exactly as Hashem had requested it to be done. Therefore, Hashem considered it as if Moshe had done everything. That is why the Mishkan was attributed solely to Moshe and that is why Hashem only called him privately, into the Kodesh Hakadoshim, the Holy of Holies in the Mishkan (Yefe Toar). This is what the original parable was referring to. Moshe’s dedication to detail showed such honor to Hashem that Hashem invited Moshe to join him in the holiest part of the Mishkan.

One can also reap infinite reward by tacitly encouraging others to do mitzvos simply by setting a good example.

When we act in a respectful and dignified way, the way every Jew should act, we encourage others to act in a similar manner. Rabbi Paysach Krohn tells a story about an irreligious Jew who visited Israel. The man decided to visit the Western Wall on his tour. When he arrived, he was very moved upon observing the sincerity and intensity of a religious Jew davening to Hashem. He was so moved that he took a step to bring himself closer to his religion. One thing led to another and this man became religious and helped build a new synagogue for his community. The Jew who davened so beautifully never met this man. However, he will reap great rewards for all the mitzvos that this man does since his action encouraged the performance of mitzvos.

Each of us has the golden opportunity to encourage others to do a mitzvah.

They get the reward for doing the mitzvah. We get an even greater reward for encouraging them to do the mitzvah.

 

 

Parshas Behar/Bechukosai: Don’t Worry, Be Happy!

Parshas Behar/Bechukosai

Don’t Worry, Be Happy!

 

“But in the seventh year… you shall not sow your field….” (Vayikrah 25:4)

There are times when a person is out-of-work and is worried how he will provide for his family. This was a real concern for the Jews who immigrated to the United States in the early 1900’s. They were told that they would be fired from their jobs if they would not work on Shabbos.

At the beginning of every seventh year, the Shmittah year, during the time of the Beis haMikdash, the Jewish people had the mitzvah of Hakhel. All the men women, and children had the mitzvah to listen to the king read a specific part of the Torah (Devorim 31:10-12). In this way, Shmittah was ushered in through Torah study. The Ibn Ezra explains that this Torah study should continue throughout the entire year of Shmittah (Devorim 31:12; Shmos 20:8).  It seems from the Ibn Ezra that the purpose of Shmittah is the suspension of work to facilitate the study of Torah. Nowadays, we still have the mitzvah of Shmittah. During the year of Shmittah, there are many Israeli farmers who do not work their fields. Instead, they learn Torah the entire day.

Every seventh year, during Shmittah, Jews in the Land of Israel are not permitted to plant, prune, or do any work in their fields or vineyards.  Their rights to the land are no greater than that of their servants or strangers. Anyone who wants, may eat the produce that grows in the field. The farmer may not lay ownership to the land, but he has the same right to eat from it as others.

The concept of Shmittah is to impress upon us that we own nothing! Everything that we have is from Hashem.

You may have a serious concern. If you can’t work your field, what will you eat the entire seventh year? True, you have equal access, as everyone else, to whatever grows on its own, but will that be enough? Furthermore, what will you eat in the eighth year? You must start planting at the end of the seventh year and it will take time for the crops to grow.

Rashi and the Sforno (25:19) address this concern. It is true that the amount of food that you will have will be minimal. However, Hashem will miraculously enable you to feel full and satisfied on the little that you do have to eat.

According to this explanation, the Torah’s next two psukim don’t seem to make sense. The Torah writes, And should you ask, ‘What are we to eat in the seventh year, if we may neither sow nor gather in our crops?’ I will ordain My blessing for you in the sixth year, so that it shall yield a crop sufficient for three years… until its crops come in.” Don’t be concerned that since you didn’t work the field you will not have enough to eat in the seventh year. Hashem will bless your crops.  The crops of the sixth year will be so bountiful that it will feed you in the sixth, seventh, and eighth year!

What does the Torah mean? What possible concern could you have? We already explained that there will be a blessing that your stomach will be satisfied even if you eat less. The Sforno explains Hashem’s promise that you will feel satisfied with little, won’t be enough to allay the concerns of some people. They will feel nervous and won’t feel total trust and confidence in Hashem. For those people, Hashem promises an added blessing, one that can clearly be seen! The sixth year will produce enough food to last for three years! Even if one has a little less faith in Hashem, he will see with his own eyes that he has stored enough food for three years.  He won’t worry what he will have to eat and therefore, he will be able to keep the laws of Shmittah calmly. Look how much Hashem loves us and does extra to make all of us feel at ease.

The mitzvah of Shmittah helps us realize that Hashem is the source of our livelihood. If we are on a high level of faith, then we won’t have to be worried when Hashem tells us that we can’t work for a year. We know that Hashem will provide for us by our miraculously feeling satisfied even when eating a small amount. If we are not quite on that level, Hashem lovingly tells us not to worry. We will see the bumper crop of the sixth year, know we have plenty of food, and will not worry.

Hashem provides us with our needs whether or not we are working!

Parshas Emor: Victory is in the Mind!

Parshas Emor

Victory is in the Mind!

 

Sam and Joe had been best friends for years. They were in their early 90’s when Sam fell deathly ill. Joe visited him on his deathbed and reminisced with him about their long friendship. Joe then asked Sam for a favor, “When you die, please let me know if there’s baseball in heaven”. Sam said that they had been longtime friends and certainly he would do this favor for him. Soon after, Sam died.  A few days later, while Joe was sleeping, he heard Sam’s voice. Sam told him that he had some good news and some bad news. The good news was that there is baseball in heaven. The bad news was that Joe would be pitching in a few days. (In other words, Joe will die in a few days.)

The Midrash Rabba (Emor 26:7) brings the story of King Shaul that is discussed in Neviim (Shmuel I perek 28 and perek 31). The Plishtim gathered their army to wage war against the Jewish people. King Shaul gathered all the Jewish soldiers to fight against them. King Shaul was afraid because the Plishtim’s army vastly outnumbered his (Metzudas Dovid). [The commentaries discuss why King Shaul felt fear now, even though in the past he had always been confident of victory.]  King Shaul wanted to know what the outcome of this battle would be. He tried three different ways to find out from Hashem what would happen. He asked Hashem through the Kohain Gadol’s use of the Urim Vetumim, through prophecy, and through a dream. However, Hashem did not reveal the answer to him. [The commentaries discuss why Hashem did not answer him.] King Shaul was afraid.  So, together with his two generals, Avner and Amassa, he went to ask someone to bring up the spirit of the deceased prophet Shmuel. The prophet Shmuel’s spirit told King Shaul that the Jews would lose the battle. He also said that this would be King Shaul’s last battle since King Shaul himself, as well as three of his sons, would also die. The prophet Shmuel also said that if King Shaul would accept Hashem’s judgement (midas hadin as a punishment for a transgression of his) and would enter the battle with the intention of sacrificing his life to Hashem, then he and his sons would join with Shmuel and the other tzadikim in their portion in Heaven (Rashi, Metzudas Dovid, Radak). When King Shaul’s generals asked him what the spirit of the prophet of Shmuel told him, he replied that they would be victorious in battle! HaRav Henach Leibowitz zt”l explains that Shaul told this to them to encourage them to fight even harder. They had an obligation to go to battle whether they would win or lose. Such righteous generals would fight hard, either way. However, the knowledge of victory would spur them ever so slightly to fight even harder. Since that would be the result, it was permitted and appropriate for King Shaul to tell that to them.

Rav Yisroel Salanter zt”l said that we have to do our utmost to serve Hashem, regardless of the outcome.  We must try even if we will not accomplish our goal! One of the tricks of the Yetzer Hara is to cause us to focus on our results. If we do not see success, we may be tempted to cease our efforts. We may feel that our efforts will not bear fruit so why bother trying. A trick that we can use against the yetzer hara is to convince ourselves that our efforts will be successful. This will give us the extra motivation to work even harder towards our goal. King Shaul used this technique with his generals. Sometimes, it is possible that the extra motivation caused by our feelings that we will succeed, will lead to success. Even if our extra efforts do not bring the results that we wanted, the attempt itself will be a fulfillment of our obligation of serving Hashem.

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Parshas Acharie Mos – Kedoshim: Why Can’t You Do Anything Right?!

Parshas Acharie Mos – Kedoshim

Why Can’t You Do Anything Right?!

 

“…You shall surely rebuke your friend and do not bear a sin because of him” (19:17)

There is a famous story told about Rabbi Yisroel Meir HaCohen Kagan, the Chofetz Chaim zt”l. Once, when traveling from city to city, he came to an inn. While he and his traveling companion were sitting, he noticed a Jew whose behavior was very crude and uncultured. The Jew banged on his table, demanding food. When he got his food, he gulped it down without washing his hands or saying a bracha. Then he took a long drink of whiskey, drinking directly from the bottle.

The Chofetz Chaim asked the innkeeper who the man was. The innkeeper told him that there was no point in speaking with him. He had grown up among the Russian peasants and was ignorant about Judaism. He had been kidnapped by the officials of Russian Czar Nicolas when he was only seven years old. He was forced to remain in the Russian army for twenty-five years. The army continuously tried to convince him through beatings and other methods to denounce Judaism.

The Chofetz Chaim ignored the advice of the innkeeper and went over to speak to the Jewish soldier. The Chofetz Chaim greeted him warmly, commiserating with him about his hard life and the fact that he did not have the opportunity to learn any Torah. The Chofetz Chaim told hm that he truly experienced Purgatory in this world. The Chofetz Chaim then praised the soldier for retaining his Jewish identity despite the tortures he had gone through when they had tried to convince him to renounce his Judaism. The Chofetz Chaim said that he was jealous of the merits that this man had and that he would occupy a very high place in Gan Eden.  The soldier began crying. The Chofetz Chaim continued to tell him that he would receive an even greater reward if he lived the rest of his life as an observant Jew. Deeply touched, the man fully repented and changed his life.

Chastising someone for his misdeeds is a mitzvah. However, there are guidelines on how to do it. If you do it the wrong way you may be considered a sinner. The Chofetz Chaim’s actions can serve as a guide for us. He found something to commend the man about. He did not criticize him. Instead, he said that the soldier would benefit even more if he could act a little differently. Then Chofetz Chaim spoke to him from a source of sincere love. His goal was not to criticize but to inspire and instruct. Harav Henach Leibowitz zt”l points out based on the Sefer HaYashar written by the Rabbeinu Tam, as well as from the Sforno (16:24) that you must purify yourself first before purifying others. In order to succeed in your reproof, you must be sincere. If you are remiss in the same area that you are criticizing in others, you will not be successful. There will be a lack of sincerity in your heart that the other person will sense. In addition, in order to succeed, you must feel true love for a fellow Jew. You must also sincerely feel that the sinner is hurting himself by not performing the mitzvos. If your speech is motivated from the heart it can be successful!

Compliment before criticizing! If you are sincere and your words come from a source of love, your efforts will be more likely to succeed.

Parshas Tazria-Metzorah: Sticks and Stones May Break Your Bones but Words are More Harmful!

Parshas Tazria-Metzorah

Sticks and Stones May Break Your Bones but Words are More Harmful!

 

“If a person will have on the skin of his body a s’ais, or a sapachas, and it will become a tzaraas affliction on the skin of his body…” (Vayikrah 13:2)

The weather was freezing and there was not enough firewood to keep the boys in yeshiva warm. The Rabbi of the yeshiva went to the home of a wealthy donor to ask for a donation to be able to buy more firewood for the boys. When the Rabbi knocked on the door, the wealthy man opened the door, dressed in light clothing, and gestured to the Rabbi to come inside. The Rabbi ignored the gesture and started a social conversation with the wealthy man. The wealthy man started feeling cold and again asked the Rabbi to come inside. The Rabbi ignored him and kept on talking. When the Rabbi saw that the wealthy man was shivering from the cold, he accepted his invitation and went inside. At that point, the Rabbi pleaded his case, explaining the need for firewood to keep the boys warm. The wealthy man gave a sizeable donation. Afterwards, he asked the Rabbi why he had not entered his house sooner. The Rabbi answered that he had wanted the wealthy donor to feel the discomfort of the cold. Then he would be more sensitive to the bitter cold that the yeshiva boys had to endure and would donate more generously. A person becomes more sensitive to the needs of others when he personally experiences their circumstances.

Over the past few weeks, an increasing number of states have ordered people to quarantine or stay at home (except for essential activities), in order to slow the spread of the coronavirus. The Pesach seder is usually a time to share with family or friends. This year, many people spent their Pesach seder alone, in solitude.

A person who speaks loshon hara, negatively about others, is afflicted with a spiritual disease called tzoraas. First the disease strikes the walls of his house. Then it strikes his clothes. If he did not understand that Hashem was sending him a message, and he continued to speak loshon hara, then the tzorras afflicted his body. Once it was checked by a kohain and confirmed to be tzorras, he was sent to live outside the camp. He remained quarantined from the Jewish camp for a length of time. Sitting in solitude provided him with time to think. He was able to think about his actions that resulted in him being in solitude. He may have just said a few words, but those few words may have caused hatred, quarrels, or pain to others. He caused a separation between people, so he too is separated from people.

The pasuk says, “If a person will have on the skin of his body a s’ais, or a sapachas…”. Rabbi Shlomo Ganzfried, the author of the Kitzur Shulchan Aruch, says that the Torah usually describes a person as “ish”. He asks, why the Torah uses the term “adam” in this pasuk which talks about tzorras. He gives a beautiful answer. Chazal say that only the Jewish people are referred to as “adam”. It describes us as a nation united, a nation where each person cares about the welfare of the other. The Torah wants a person stricken with tzorras to realize why he was punished. He should have realized that the Jewish people is considered one “adam”, one entity. The person stricken with tzorras caused divisiveness by slandering. Therefore, he was stricken with tzorras, which separated him from the rest of the Jewish nation. (as quoted in Rabbi Frand on the Parasha 2)

We are often quick to say whatever comes to mind, without thinking through what we are about to say. We do not always stop to think if the words we say will be hurtful or harmful to another person. We may want to say a funny joke without thinking if it may hurt another person. The famous adage, “Sticks or stones may break my bones, but names can never harm me”, is not true! A misplaced or nasty word can be more hurtful more harmful and more lasting than a physical blow.

Nowadays, with the touch of a button on our computer or smartphone, we can reach millions of people. Do we want to use that power to spread slander about someone? Once the harmful word is said and sent, it can never be retrieved! The harm caused can never be undone!

There is a famous folktale that illustrates this beautifully. In a small town in Eastern Europe there lived a man who talked too much about other people. Whenever he heard a story about someone, he felt compelled to tell it to his friends. He loved the attention he got and was thrilled when they laughed at the way he told his stories, which he sometimes embellished to make them funnier. One day an unhappy businessman ran to the Rabbi of the town. Someone had spread a story about him. The businessman cried that he was ruined because nobody would deal with him now. His good name and his reputation were tarnished. The Rabbi summoned the man who loved to tell stories. If he was not the one who started them, he might at least know who had. When the Rabbi told him how devastated the businessman was, he felt truly sorry. He had not considered it such a big deal to tell this story, especially since it was true. The Rabbi explained that even if it was true it was still considered lashon hara. The man who had started the rumor felt very bad. He asked what he could do to undo the damage. The Rabbi asked him to go home and bring a feather pillow. When the man returned the Rabbi opened the window, handed him a knife, and told him to cut open the pillow. As he did so, feathers blew all over. Many of them even flew out of the window and blew all over town. The Rabbi waited for ten minutes. Then he told the man to collect all the feathers, and stuff them back into the pillow. The man told the Rabbi that is was an impossible task. There was no way he could possibly gather all the feathers, especially the ones that blew outside. The Rabbi agreed that the task was impossible. He said that the feathers are just like a rumor. Once a mean comment, a rumor or a gossipy story leaves a person’s mouth, it can spread all over and cause irreparable harm!

A person becomes more sensitive to the needs of others when he personally experiences their circumstances. One who speaks loshon hara causes a separation between people. When he too is separated from people, he becomes more aware of the severity of his actions. He realizes that once a mean comment, a rumor or a gossipy story leaves one’s mouth, it can spread all over and cause irreparable harm.

Parshas Tzav – Shabbos Hagadol: The Limitless Love that Hashem Has for Us

Parshas Tzav – Shabbos Hagadol

The Limitless Love that Hashem Has for Us

 

“Thus said Hashem: I recall for you the kindness of your youth … following Me into the wilderness, into a barren land (without food planted)” (Yirmiyahu 2:2)

This Shabbos, the Shabbos before Pesach, is known as Shabbos Hagadol, the Great Shabbos. One reason that it is known as the Great Shabbos is due to a great miracle that Hashem performed for us. Hashem had commanded the Jews to take a sheep on this Shabbos and tie it to their bedposts. (Shmos 12:3). This was to ensure that the sheep was unblemished, in preparation for it to be sacrificed four days later, on the eve of Pesach. The Jews were frightened.  How could they take a sheep, which was sacred to the Egyptians, and tell the Egyptians that in four days they would be sacrificing it? The Egyptians would surely stone them!  The Egyptians did want to harm the Jews. Hashem, in His loving kindness, performed a miracle and the Egyptians were powerless to harm the Jews.

When we showed our faith in Hashem, by tying the sheep to our beds, Hashem protected us.

When we left Egypt, we showed our total faith in Hashem by following Moshe and Aharon into a barren dessert, without enough food to survive. “Thus said Hashem: I recall for you the kindness of your youth … following Me into the wilderness, into a barren land (without food planted) (Yirmiyahu 2:2). Because of that, Hashem felt such love for us, as a bride feels under her chuppah (Metzudas Dovid). The Radak explains that Hashem feels that same love for us now. Even though Hashem must punish us for our sins, we will not be destroyed, and our enemies will be punished. Rashi explains that Hashem longs to forgive us and show compassion to us, as soon as we repent from our sins.

Hashem’s love for us is endless. Hashem wants everything to be perfect for us, even the “small” things.

The pasuk tells us, “Today you are leaving in the month of Aviv” (Shmos 13:4). Rashi asks, why was it necessary for the Torah to say this, as we already know in which month Hashem took us out of Egypt?

Rashi explains, Hashem is pointing out His extra act of chesed to us.

What was the point of that extra chesed? Would that even have made a difference to the Jewish People?  We were enslaved for 210 years! The Egyptians had tortured us and had murdered many of our babies. Hashem freed us with great miracles. We would have been ecstatic to leave, even in the middle of the winter!

That extra chesed was important to Hashem. Hashem loves us so much that he wanted everything to be perfect for us. Even the weather had to be perfect. As Rashi states, it was at a time of year that wasn’t too cold, too hot or rainy. We are so lucky that Hashem loves us so much. Hashem has that same degree of love for us, even today. Hashem waits impatiently for us to repent from our sins, so that He can again shower us with total goodness.

I saw a beautiful illustration of Hashem’s kindness in Rav Pam on Chumash by Rabbi Sholom Smith. The Midrash (Bamidbar 34:2) quotes a story about a poor, starving man. He wanted to buy a small roll which cost ten cents, but he only had nine cents. Someone passed by and gave him a penny, enabling him to buy the roll. That food saved his life. Hashem said that the kind-hearted donor would be rewarded at a time when his soul would be about to depart from his body. Why would Hashem wait to repay his generosity right before he dies? Why not reward him sooner? The Dubno Magid, in his sefer Ohel Yaakov (Bamidbar 25:35), explains that the one penny made it possible for the poor man to buy a roll which calmed his hunger and extended his life. The poor man did not face starvation again for hours. With the one penny, the donor had extended the poor man’s life for that number of hours. Hashem stores those hours for a time that the donor truly needs them, giving him those extra hours of life. For example, the time right after a massive heart attack or serious accident is very critical. If the patient pulls through this dangerous period, he will often recover fully. Similarly, with great kindness, Hashem “saves” those hours of reward for a time that the donor desperately needs it. Those few hours can lead to many more years of life.

Rav Pam once developed a very high fever. He suddenly felt very weak and was about to faint.  A neighbor heard the commotion and ran into his house, holding a lemon. With his last strength, Rav Pam bit into the lemon and sucked-out the juice. The lemon temporarily revived him. When Rav Pam felt better, he recalled an encounter that he had about 25 years earlier. He had visited a friend in a nursing home when he passed a patient who was almost totally paralyzed. Rav Pam peeled an orange and put it into the man’s mouth, piece by piece. The man hungrily sucked the juice from the orange. His eyes conveyed his intense feelings of gratitude. Hashem had saved the reward for Rav Pam’s actions for 25 years, until he really needed it!

This week’s Haftarah is special for Shabbos HaGadol. It is from the prophet Malachi. It announces the final redemption (how timely). Hashem says that He will send Eliyahu the prophet one day prior to the arrival of Moshiach. Eliyahu will try to convince the people to return to Hashem with all their hearts before Moshiach’s arrival (Malachi 3:23-24).

May we once again show our total faith in Hashem. May we all return to Hashem wholeheartedly, bringing Hashem’s total compassion and total chesed back to us. May we then be blessed to see the arrival of Moshiach, speedily in our time.

Parshas Vayikrah: Elevating Our Tefillah – Special Current Events Issue

Parshas Vayikrah

Special Current Events Issue – How To Act In These Troubling Times

 

“Hashem is near to all who call upon Him, to all who call upon Him in truth” (Tehillim 145:18)

This pasuk from sefer Tehillim (125:18) is repeated three times a day in the tefillah of “Ashrei”. The sefer Orchos Tzaddikim (Sha’ar Ha’emes) explains the simple understanding of the pasuk is that when one is in pain, he turns to Hashem. He realizes that Hashem is his only hope for salvation. The deeper understanding of the pasuk is that Hashem, who embodies the trait of Truth, brings close to him anyone who calls upon Him in truth. That refers to one who removes all worldly distractions from his heart and focuses on Hashem and cleaves to Hashem. The Orchos Tzaddikim continues, “This is what a man can attain when he sits alone in his room and contemplates”. The Orchos Tzaddikim as well as the Ibn Ezra and the Radak explain that to attain this special closeness to Hashem, one’s mouth and heart must be equal. His prayers can’t be mere lip-service while his mind wanders. He must totally concentrate on his prayers.

In a similar vein, we see the power of a totally pure and sincere blessing, even from a wicked person.

Lavan was a rasha, the embodiment of evil. When he chased after Yaakov Avinu and his family, Hashem told him not to harm Yaakov. Before Lavan returned home, he blessed his daughters and his grandchildren. Rav Henach Leibowitz zt”l explains the Sforno on the pasuk (Braishis 32:1). Until this point, Lavan’s wealth had been more important to him than his daughters were to him. He had not given them the accustomed dowry when they had married Yaakov. Not only that, he had sold them to Yaakov in lieu of Yaakov’s wages for attending to his sheep! Eventually Lavan realized that Yaakov had bested him. Lavan had tried to deceive Yaakov many times. Yaakov had left, with his family, and with his own wealth. Lavan realized that he could no longer harm Yaakov. At that point, there were no longer any outside considerations or deceit in his heart. That purity of heart, together with Lavan’s tzelem Elokim (his creation in the image of Hashem) gave power to his blessing, so that it would certainly take effect. This knowledge should inspire us! We should know and feel that our prayers are powerful. Such a rasha, as Lavan, was able to bless his children with a pure heart. Certainly, we can remove all other thoughts from our hearts, concentrate totally on Hashem, and daven with a pure heart. Then, as we say in Ashrei, “Hashem is near to all who call upon Him, to all who call upon Him in truth”.

The timing of the current events is no coincidence. Hashem orchestrates events the way a master maestro conducts a symphony orchestra. It was right before Purim that there was a concern that the Coronavirus would spread in the United States.

A Jew, Esther, became Achashverosh’s new queen. Sometime after, Haman passed a law declaring the total annihilation of the Jewish People. The Jewish People were terrified for their lives. Esther & Mordechai declared that the Jews should fast for three days. During that time the Jews were immersed in heartfelt prayer. HaRav Dovid Leibowitz zt”l, explains, based on the Talmud (Megillah 15B), that there was something lacking in the heartfelt prayers of the Jews. Subconsciously, they may have had some false sense of security, feeling that they would be saved because a fellow Jew was the queen. Esther wanted to remove any such feeling that the Jews may have had. That is one of the reasons that she invited only Haman to a personal feast with her and the king. She wanted the Jews to totally lose hope in her willingness to save them. She wanted their prayers and repentance to be 100% total, so that Hashem would annul the decree against them.

Many of us are currently sitting alone. Let’s use this opportunity to remove worldly distractions from our hearts and focus on Hashem. This will raise our tefillos to a higher level, to the point that Hashem will be especially close to us. May Hashem answer all of our tefillos for good!

Parshas Bechukosai: Please Accept This Magnificent Gift – For Free!

Parshas Bechukosai

Please Accept This Magnificent Gift – For Free!

 

“If you will follow My decrees and perform My commandments.” (Vayikrah 26:1)

The Alter of Slabodka, HaRav Nosson Tzvi Finkel said:

    • It would have been worthwhile for Hashem to create the whole world and have its existence for 6,000 years just for one Jew to respond Baruch Hu U’voruch Shmo one time.
    • Furthermore, 1,000 times Baruch Hu U’voruch Shmo does not equal to one Amen.
    • 1,000 Amens is not equal to one Amen Yhai Shmei Rabbah.
    • 1,000 Amen Yhai Shmei Rabbahs does equal to one word of learning Torah.

That means that one billion Baruch Hu U’voruch Shmos doesn’t equal to one word of learning Torah. Remember, it was worthwhile for Hashem to create the world for 6,000 years just for one Jew to respond Baruch Hu U’voruch Shmo. We see the unbelievable reward one receives for learning Torah.

“Can you cash this check for me?”

“Let me see the amount,” replied the bank teller. When he saw the sum written on the check and the signature below, his eyes lit up in amazement`. “I am sorry sir, but I will have to consult the bank manager about cashing such a large check.” The bank manager looked at the check and replied, “There is not enough money in this bank or in all the local banks put together to cash this check. Since the king himself wrote such a large check the only way you can receive payment for it is to travel to the capital and ask for cash at the royal treasury.

Every mitzvah that we do is so precious, that its true value can only be paid in Hashem’s capital, in the World to Come. The reward for just a single word of learning Torah is even greater and more precious than we can imagine. (A moshel of the Chofetz Chaim recorded in the book Give us Life by Mendel Weinbach)

The Torah tells us that if we toil in learning Torah and fulfill the mitzvos we will receive many blessings. We will have rain in abundance and at the right times. The land will yield its produce and the trees of the field will yield their fruit. We will be so prosperous that we will be so busy with our wheat and grapes. We will feel full from eating, we will dwell securely in our land, and we will have peace. Many more blessings are listed. What extensive blessings for learning Torah and performing mitzvos!

Yet, many commentaries question why the Torah lists so many physical blessings without mentioning the ultimate reward one receives. The reward for learning Torah and doing mitzvos can’t possibly be given to us in this world; the reward is so great that we can only receive it properly in the World to Come.

Rav Moshe Alshich answers, of course it is impossible to be rewarded in this world for our Torah learning and mitzvah performance. The Torah is listing the reward that Hashem will give us as a “gift”, without taking away anything from our ultimate reward. If we perform the mitzvos sincerely, and not only for their great reward, then these numerous physical blessings will be given to us as a bonus.

So many special rewards are just a bonus. Imagine the great reward we will receive in the World to Come for learning Torah and performing the mitzvos.

Parshas Behar: Don’t Bully Me!

Parshas Behar

Don’t Bully Me!

 

“Each of you should not aggrieve your fellow, and you should fear your G-d; for I am Hashem your G-d.” (Vayikrah 25:17)

The NY Times, April 27, 2019: Nigel Shelby, a 15-year-old black student at Huntsville High School in Alabama, killed himself. His family said he had been the target of bullying.

Fox News Online, January 2019: A 10-year-old Kentucky boy allegedly committed suicide after he was repeatedly tormented at school.

When Abraham Lincoln became the president of the United States, aristocrats were offended that a shoemaker’s son had become the president. In the middle of President Lincoln’s Inaugural Address, a rich aristocrat stood up. He said, “Mr. Lincoln, you should not forget that your father used to make shoes for my family.” And the whole Senate laughed; they thought that they had made a fool of Abraham Lincoln. The President reacted with calmness and poise and changed their jeers to begrudging feelings of respect.     Based on the The Epoch Times by Jocelyn Neo, February, 2019.

Verbal bullying includes teasing, name-calling, taunting, or threatening to cause harm. It is a serious issue.

The Torah tells us not to harm another through words. The Torah was aware of the harmful effects of bullying.

The Talmud (Bava Metzia 58B) lists some examples of words that should be avoided as they could cause anguish to another person:

  1.  Don’t remind a newly observant Jew about his past sins.
  2.  Don’t remind a convert about the sins of his fathers.
  3.  If a person is afflicted by serious troubles or illness don’t say it is a result of his sins.
  4.  If someone is looking to buy something, don’t send him to a place that doesn’t sell it.
  5.  Don’t ask someone, “What is your opinion on this topic?”, if you are certain that the person is ignorant about it and would have nothing to say. (This example is brought by the Rambam.)

At times, verbal bullying isn’t outwardly noticeable. Therefore, the pasuk concludes, “… you should fear G-D”. Hashem knows what is in your heart and what your intention is. Hashem knows whether you were ignorant or whether you were taunting.

Rav Moshe Alshich explains the motivation why one person would bully another as well as a solution to prevent the bullying. The pasuk says “Ish”, that a “Man” should not cause pain to his fellow Jew. The word “Ish” in the Torah denotes an important or distinguished person. The bully views himself as an important person. He feels that he is more distinguished than his victim and that gives him the right to taunt him. To that, Hashem says that I view the two of you as equals. He is also as important as you. Furthermore, when you bully, you are doing more than disrespecting this person. This person’s soul is part of Hashem’s soul, just as yours is. Therefore, when you bully someone else, you are disrespecting Hashem.

The Sefer Hachinuch says that the root of this mitzvah is to create peace amongst people. May we all realize the importance of every Jew. May we understand that each Jew has a part of Hashem’s Holy soul within him. May that lead us to respect every Jew and foster peace, which is the source of blessing.