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Parshas Beha’aloscha-פרשת בהעלותך

May 27, 2010 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

This week’s parsha begins with the mitzvah of lighting the Menorah. The gemarah in Yoma (24b) states that the lighting of the Menorah can be done by a zar -a non kohen. A kohen is not needed to kindle the Menorah. The tosfos yeshanim asks, if this is so why does the pasuk say ’speak to Aharon and tell him, when you light the Menorah’. Why did the Torah not address the entire klal Yisroel and why specifically to Aharon?

A second question posed is that as soon as Hashem tells Moshe what to convey to Aharon the pasuk says (8:3) ‘And Aharon did just so’; rashi comments that it means to tell us that Aharon did exactly what he was told and didn’t alter an iota . The question is how can chazal forecast that for the rest of his life Aharon didn’t change and wouldn’t change a thing. After someone’s death one could say that, but when he’s alive? How can one be certain for the future? How did chazal know?

A third question to ponder is that rashi brings a well known medrash that says Aharon was upset that neither he nor his shevet were included in the chanukas hanisi’im. Hashem tells him not to worry because his ultimate role is much greater than theirs. What type of soothing answer is that he will light the Menorah? We just established from the gemarah in Yoma that even a non kohen can light the Menorah!

The Meshech Chochma answers that you’re right, the lighting of the Menorah can be done by a non kohen but the first time it was being lit it had to be done davka by Aharon. The reason being that there is a special element to be mechanech the Menorah and for that we need a kohen not a zar.

Let us take this concept a step further, what is the difference that we find between the chinuch, the first time, and all the other times we light the Menorah? Why are there two different requirements-one by the first time we ever light the Menorah and second by all the rest of the times we light it? We don’t usually find this idea by any other mitzvah?

The Menorah symbolizes Torah; the gemarah in bava metziah (85b) recounts a famous story involving Rav Chiya. The great Amorah Rav Chiya said to Rav Chanina I can make it, that Torah would never be forgotten from klal Yisroel. I would go and sow flax. Then from the grown flax I would weave nets and with those nets I would trap deer. I would then take the deer meat and I would feed the orphans from it. After that, I would prepare parchment from the deer skin and I would write on it the five parshiyos of the Torah. I would then go to a (poor) village where there were no teachers and I would pick five boys. I would teach each of these boys one sefer of chumash. Then I would take another six boys and I would teach each of them one seder of mishnayos.  I would tell ALL eleven boys that each of them should teach their neighbor what they have acquired and ultimately they would all teach each other what I taught them and at the end of the day all eleven boys would know the entire chumash and mishnayos. And in this way, said Rav Chiya, I can assure you that Torah would never be forgotten from klal Yisroel. And the gemarah comments on this ‘how great are the deeds of Chiya‘.

This gemarah begs for some interpretation, how could Rav Chiya be so confident? Also why did he go through all these extra activities?

The Netziv answers, Rav Chiya wanted to make sure that he would succeed and that the Torah would be pure and stay forever! He felt that the only way the Torah would stay in these children is if it’s done in the purest way possible; and he wanted to make sure it would be!

The pasuk in parshas Shoftim (17:18) says that a Jewish king has a mitzvah to write a sefer Torah before the kohanim and the levi’im. Why does it have to be in front of the kohanim and levi’im? The Netziv remarks that since the point of the mitzvah is for the king to read it to the people and try to influence them, if you really want the words of Torah to penetrate it has to come from kedusha otherwise it won’t last.

The difference between the chinuch of the Menorah and all the rest of the lightings is for this yesod. You’re about to perform the mitzvah that symbolizes Torah and we want to show that the initial mitzvah has to be done by the purest person in order for it to last; especially the Menorah which symbolizes the Torah. In order to do so, you need the kohen to perform the first light to show how important the preparation for Torah is.

Any davar shebikdusha only has the ability to penetrate according to what a person puts into it; the amount of preparation and time one invests in it. You have to prepare yourself to be a vessel worthy of being a recipient for the Torah. If a person has no appreciation for Torah or for Shabbos it won’t have an effect on him.

That’s why the Menorah is different and everything had to be setup and initially lit by the kohen, who was a talmid chochom, in order for it to have its proper effect and be done on the highest level possible.

A person wants his tefilah to be more meaningful? The essence of Shabbos to have meaning for him? He has to prepare for it. How does he daven? Does he run in late and leave early? Does he do the same for Shabbos? How can it have its effect on you if you don’t prepare for it? A person has to make himself worthy of being a recipient; he has to show an importance for it-show that it means something for you. You want the beracha of Shabbos? It all depends on your preparation.

May we all be zoche to work on ourselves to be worthy of being such a recipient.

(Search by: yoma; tosfos yeshanim; chumash; torah; parsha; parshas beha’aloscha; beha’aloscha; aaron hakohen; menorah; lighting the menorah; chanukas hanisi’im; Meshech Chochma; being mechanech the Menorah mitzvah of menorah; bava metziah; Rav Chiya; Rav Chanina; Netziv; Shoftim; Jewish king has a mitzvah to write a sefer Torah; Menorah symbolizes the Torah;making torah last; investing time into something to make it last)

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Parshas Naso-פרשת נשא

May 21, 2010 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

In the pasukim discussing a nazir, the Torah states (6:13) ‘when the days of his neziras have been completed, ‘ya’ve oso’-which literally means ‘he shall be brought’- to the entrance of the ohel moed’. Rashi quotes a Sifri which interprets the words ‘ya’ve oso’ not literally, but to mean that he brings himself. The obvious question is, why did the Torah choose to use such an interesting loshon to mean that he brings himself? The Torah could’ve written ‘yavo’; he comes?

The Meshech Chochma offers the following explanation:

By neziras the Torah doesn’t offer a time frame; the Torah never lists a limit as to when a person should end his neziras. (The mishna tells us that stam neziras is for thirty days and its learned out from a gematriya, but the Torah never clearly states when a person should end his neziras.) The Meshech Chochma says the reason is because the whole concept of neziras is a person trying to rededicate himself with a new perspective towards Hashem. A person is trying to distance himself from the pleasures of this world. He wants to live his life being closer to Hashem and the purpose of this is because he doesn’t want his taayvos to dictate his life. He wishes to subdue the yetzer hara’s constant attempt to try to lure him into worldly pleasures. How does one protect himself as to not fall into this trap? By becoming a nazir and developing a natural dislike towards physical enjoyment. Says the Meshech Chochma-that time frame differs for every single person. Some people have a stronger yetzer hara and others have a weaker one; everyone is different. So the Torah did not attempt to put a limit on ones neziras.

But on the other hand, the Torah left this very difficult decision up to the individual.  Continues the Meshech Chochma, how does a person know if he is ready for the next move and if he should end his neziras without being worried that his vision is being altered being he is a nogeah b’davar?

He gives a very powerful answer; that each person knows their own strengths and weaknesses. A person can’t really see his own flaws, but to see the flaws of others we are experts!

A person has to have the ability that when he wants to be mechazek himself he has to make believe he is someone else; pick a different person to be. Then, ask yourself-is he a better person? Am I happy with him the way he is now? Where does he need improvement? Then, a person can see that he himself needs improvement.

That’s pshat in this Meshech Chochma, the Torah chose this loshon to tell us that yes, he is bringing himself; but he is looking at himself as if he is somebody else to see where he is holding with himself.

May we all be zoche to be able to see our own need for improvement and to improve ourselves for the better and show Hashem that we are really improving and getting ready for the day when we can all greet Moshiach speedily in our days!

(search by: parsha; naso; parshas naso; torah; chumash; meshech chochma; sifri; nazir; being mechazek ones self; time frame for neziras; ending ones neziras; neziras; ending neziras; rededicating yourself to Hashem; looking at himself as if he is somebody else; looking at yourself as if you’re somebody else)

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Shavous 5770-חג השבועות תש”ע

May 18, 2010 // Posted in Yomim Tovim (Tags: ) |  No Comments

It is well known that one of the highlights of Shavous is that the entire klal Yisroel learns the entire night until the morning. The question can be asked, why? What is the source of this minhag? The Magen Avraham says the reason is, because klal Yisorel overslept the morning of matan Torah and in order to make up for it we stay up every year on that night to rectify our wrongdoing.  However, if you look in parshas Yisro you will notice that the loshon used there is a bit different. The pasuk (19:1) says ‘it was the third month since bnei Yisroel left Egypt and on that day they “came” to the Sinai desert’. Whenever the Torah mentions that bnei Yisroel reached their destination the pasuk usually said ‘vayachanu’ or a similar loshon of settling.  Why here did the Torah write ba’u, which means ‘arrives’? The Ramban answers that since bnei Yisroel were so excited for matan Torah they didn’t have time to setup their tents; to setup shop. If this is so, then how do these two pshatim, the Magen Avraham and the Ramban coincide?

Rav Chatzkel Levenstein, ZT”L answers with a powerful thought.

Inspiration is an emotion that passes with time; it comes and it goes. When a person is inspired in order for it to last one has to make it tangible, they need to act on it. A person has to make it into something concrete by either making a kabalah or doing something physical with it. Klal Yisroel was extremely inspired at that moment of reaching midbar Sinai but the actual giving over of the Torah to bnei Yisroel wasn’t until three days later. By that time the inspiration had already evaporated because they did nothing with it and they ultimately lost it.

There’s a famous gemarah (avodah zara 17a) regarding reb Elazar ben Durdia. The gemarah recounts there wasn’t a zonah in the world he didn’t visit. Once, he heard of a certain zonah overseas that charged an exorbitant amount for her services; a purse of dinars. He packed the money and traveled across seven seas to meet her. When they were together, she blew a small breath of air from her mouth and said ‘just as this current of air cannot retrieve its place of origin so too in heaven they will not accept elazar ben durdia for teshuva‘. At that moment Elazar ben Durdia called out to the mountains, the heaven, the earth, the sun, moon, stars and constellations asking all of them individually to help him and beseech mercy from above on his behalf; he wanted to repent. (The gemarah goes into more detail) When he saw his pleas falling on deaf ears he placed his head in between his knees, realizing the teshuva can only come from him, and began to weep. He wept until his soul departed from his body. At that moment a bas kol was heard saying ‘REB Elazar ben Durdia is now been ready for olam haba’.

The gemarah continues and say that Rebbi cried when he heard this; he said ‘one can acquire his portion in the world to come in a single moment.’ The obvious question here, asked by Rav Elyashav Shlit”a (and many others) is why was Rebbi crying? This should have been the most inspiring moment for anyone? To see a person who lived his whole life doing aveiros and at the time of his death a bas kol calls out and names him “Reb“? This should’ve given Rebbi so much chizuk, why was he crying?

The answer is this same point. Rebbi was crying because he saw how one moment-in a flash-a person can change their lives forever and he understood–how often do these opportunities come around and we pass up on it? How often do we get inspired and allow it to just pass away without grabbing onto it and helping it change us? That, is why Rebbi was crying.

On Shavous night, like we mentioned earlier, we have a minhag to stay up. But we’re not just staying up to be misaken that we overslept. We have to be able to be misaken the fact that we lost that excitement; that lost chance. How does one do so? By finding something that excites him in Torah, taking that moment and internalizing it.

The pasuk in Shir HaShirim (7:2) says מה יפו פעמיך בנעלים-which can be loosely translated to mean ‘your footsteps are so lovely in shoes’. However, the gemarah says it refers to ‘how beautiful it is that klal Yisroel comes to be oleh regel for Hashem. Asks Rav Shimon Schwab ZT”L if its talking by oleh regel then why would it use a loshon of בנעלים? We know that when one is standing in the beis hamikdash he is not allowed to wear shoes?

He answers that it’s not pshat that Hashem is proud of us when we’re there in the beis hamikdash but rather when we are leaving on our way home; when we’re wearing our shoes again a day after yom tov or a week after yom tov and he sees what we have taken with us from that yom tov! This is also pshat in the beracha in shemoneh esrei that we say on yom tov, V’haseainu. We ask Hashem to load us up to be able to carry us through the year until the next yom tov.

May we all have an inspiring and uplifting yom tov and may we all be zoche to take something from this yom tov; something that was michazek us and to hold onto it throughout the whole year until next year when we will be in yerushalayim together with Moshiach tzidkeinu b’mheira v’yameinu amen!

(Search by: shavous; avodah zara; rebbi crying; rav chatzkel levenstein; rav shimon schwab; getting inspired; reb elazar ben durdia; acting on the inspiration you’ve received; making the inspirational tangible; passing up opportunities; passing up on being inspired; lost chances; magen avraham; ramban; matan torah; being inspired; kala yirsoel oversleeping; staying up all night; shir hashirim; taking the inspiration with you; v’haseainu)

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Parshas Bamidbar-פרשת במדבר

May 13, 2010 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

The pasuk (4:16) says, ‘the responsibility of Elazar Hakohen was the oil for the Menorah, the incense, the daily Mincha and the anointment oil; the task of the entire Mishkan and everything in it- of the Mishkan and its utensils.”

The Ramban explains that this pasuk is dictating the various duties that Elazar was to carry out. The Ramban then continues and details the specifics of the tasks, and describes just how enormous of an undertaking it was. The ketores included 365 portions and the oil was the full amount of oil needed to light the Menorah for a complete year. We must ask-how was it even remotely possible for a human to carry such a load of responsibilities? It is true that the Ramban explains that Elazar was just as strong as Yaakov Avinu (and he quotes the pasuk of ‘V’koyvei Hashem yachalifu koach’-those who seek Hashem, HE rejuvenates their strength), but what does that mean?

Clearly there lies a fundamental yesod here: The measure of a person’s abilities is not based on his physical limitations but rather according to his koach haratzoyn and his ruach hachaim, his desire to do something. Despite the fact that a person’s natural ability doesn’t hold the strength to carry such a load, if he has the true desire to do whatever he can for his avodas Hashem, then Hashem will give him that supernatural power.

As we know by kabalas HaTorah Hashem spoke with klal Yisroel face to face (so to speak). Asks the Alshich, how was it possible that six hundred thousand people were able to be on such a high level of nevuah, at a time when they weren’t befitting of it?

So the Alshich answers that when Hashem originally created man He intended that each person would be on the lofty level of ‘panim el panim’. This way, Hashem could show each person the proper direction every step of the way. However, after Adam ate from the eitz hadaas, Hashem instilled within us an ‘inner yetzer hara’. This yetzer hara became a barrier, weakening the relationship between us and Hashem. However, the gemarah in avoda zara says that klal Yisroel was at Har Sinai this ‘barrier’ was removed and we returned to our original state of creation. Now, temporarily restored to level of man prior to Adams sin, we were naturally, without any nevuah, able to correspond with Hashem on the level of panim el panim.

The Ohr HaChaim Hakadosh however, disagrees with the Alshich and says that this ‘barrier’ was lifted only after Hashem began speaking with klal Yisroel as a result of them hearing His holy words! If this is the case, we are back to our original question. How did klal Yisroel ascend to the level of nevuah necessary to hear the words of Hashem in the first place?!

Rav Chaim Kamil, zt”l offers an answer based upon what we mentioned earlier. It is true that on their own, klal Yisroel was absolutely incapable of reaching the proper level of nevuah at that point. However, they displayed such an incredible desire to be on that level, that Hashem elevated them to the level they so desperately wanted to reach. For Hashem never expects a person to exceed the boundaries of his limitations. All he asks is that we express the desire to do so. Klal Yisoel desired to “see “Hashem so much that they were actually elevated to that level of nevuah.

Where do we see this from?

We know that as they stood under Har Sinai they cried out naaseh before nishma. Rashi in parshas Yisro says that Moshe said to Hashem ‘klal yisroel wants to hear the dvar Hashem, not from a shaliach but from you yourself. Rashi continues and says that bnei Yisroel had a complaint. They said “we want to see our king.” This was a plea demonstrating their will to be on that lofty madregah that they knew was necessary for them to “see” Hashem. It was through this desire and yearning for Hashem that they were elevated to the level of  panim el panim.          That although naturally they weren’t worthy, although what they pleaded for was seemingly unattainable, through their strong and desperate desire the impossible became history.

This was pshat in Elazar. His desire to serve Hashem with all his abilities gave him the supernatural strength to carry a huge load he would’ve otherwise not been able to.  It was due to his שאיפות, his desire, which enabled him to do so.

The powerful lesson we can learn from here seems obvious. With Shavous quickly approaching, may we all be zoche to awaken our desires to shteig in learning and d’veikus with Hashem and to iy”h enter the anniversary between us and Hashem on such a high that we will be lifted from our bodys into a מדרגת גבוהה of true דביקות ואהבת ה’.

(Search by: chumash; parsha; parshas bamidbar; bamidbar; rav chaim kamil; koach haratzon; desire to learn; desire to yearn; yearning for hashem; alshich; ohr hachaim; wanting to want; having a desire; shavous; ramban; avodah; elazar hakohen; torah; klal Yisroel panim el panim)

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Parshiyos Behar/Bechukosei-פרשיות בהר בחוקותי

May 7, 2010 // Posted in Weekly Parsha Divrei Torah (Tags: , ) |  No Comments

In the beginning of this weeks parsha the Torah discusses the mitzvah of Shemita where a person works his field for six years and then on the seventh year he lets it lay fallow, as the Torah calls it a Shabbos l’Hashem. The Mefurshim explain the reason for this ‘rest’ is because the land needs a break and in order for it to produce to its full potential we allow it to have a sabbatical.

The Kli Yakar asks, if the whole yesod of the mitzvah is for the land not to be worked on, then what is the reason for the punishment portrayed in the tochacha. The Torah in the tochacha describes that the punishment for someone who works his field on Shemita is that he goes into exile. If the whole point of not working the land on the seventh year is because we want the land to rest, then even if we drive this person out of town it would seem that there was nothing significantly accomplished because the land is still not being worked on just like we wanted originally! So what is the purpose of this punishment of driving this person into exile?

Furthermore, we know that Hashem runs the world. If a person worked his land on the seventh year when he isn’t supposed to why can’t Hashem make nothing grow and he will not see any fruits of his labor?

The Kli Yakar answers the following:

Hashem wants man to come to the understanding that any personal gain and one’s entire livelihood comes from up above. He wants everyone to call out to him and to rely on him solely. If a person davens and puts in his efforts and is also a smooth talker or a polished businessman, he may incorrectly think that Hashem helped him. In his mind he will think “It was really my efforts and characteristic traits that was the main reason of my success”.  Therefore, once in every seven years Hashem wants everyone to realize exactly who controls the source of blessings.

The Chovos Halevavos writes that the reason why a person has to put in effort (hishtadlus) altogether is because of the curse with Adam of b’zeas apecha. It’s not pshat that the more effort a person puts in the more money he will make. Rather, the only reason why a person has to put in effort is because of the curse of Adam.

The Kli Yakar adds that for this same reason Hashem doesn’t allow us to lend money with ribis. A person may say, it is MY money that is out there; it’s lent to everyone and yet it’s coming back to me with profits. What do I need Hashem for? A person will lose sight of who is supplying him with all his money.

The curse that the nachash received since he caused Adam and Chava to sin was that he will eat dirt. Wherever he goes, he will eat from the ground and it will taste like dirt. On the surface it might seem more like his punishment was better than ours. Humans have to get in a car, drive to a restaurant, look and pay for parking and then pay for the food every time we want to go out to eat. Imagine if we were able to eat grass? We could eat anytime, anywhere and whenever we wanted. It seems like a beracha that the nachash got?

The answer lies in this story; there was a wealthy man who had only one child, a son. He was one of the wealthiest Jews in his time. His son wasn’t your average yeshiva bachur and his father asked of him for but one thing…..whatever you do, don’t intermarry for if you do,  I will disown you and not leave you an inheritance . As time progressed his son ended up marrying a goy. The father didn’t want to completely strand his son, so he gave him two million dollars and told him here-take this and do whatever you want with it. You can start a business or you can invest but don’t call me again, don’t come back to me, don’t ask me for help; you’re on your own.

Hashem told the nachash-here, take your food; you will always have something to eat but don’t call out to me. Goodbye, I want to have nothing to do with you…….and that, is the biggest curse.

We have to understand that everything comes from Hashem and that Hashem wants us to call out to him. We, as yidin, have to involve the ribono shel olam in all our everyday endeavors. We exile this yid because Hashem wants to show him-leave it up to me and I will take care of everything.

May we all merit seeing the yad Hashem in our everyday affairs which can hopefully strengthen our emunah as we anticipate the coming of Moshiach speedily in our days.

(Search by: parsha; behar; bechukosei; behar bechukosei; chumash; torah; kli yakar; chovos halevavos; seeing Hashem in our everyday affairs; ribis; shemita; b’zeas apecha; sin of the nachash; putting your complete trust in Hashem; knoeing and believing everything is from Hashem)

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