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Pashas Vayigash-פרשת ויגש

December 29, 2011 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

Parshas Vayigash relates the climax to one of the most well known episodes in our illustrious history-the story of Yosef revealing himself to his brothers. After inquiring about the welfare of their father, he tells his brothers to bring Yaakov to Mitzrayim. Finally, after twenty two years, the moment arrives; Yosef harnesses his own chariot and travels to Goshen to meet his beloved father. The pasuk tells us that when he went to Goshen (46; 29) ‘He presented himself to him and he fell on his neck…‘ Rashi comments on this pasuk and says ‘Yosef presented himself to his father.’

Rashi’s explanation needs some elucidation.  It seems, upon reading his words, that Rashi is not adding anything to the pasuk. As the Ramban points out that Rashi seems to be repeating what the pasuk has already mentioned. Of course Yosef presented himself to his father as the pasuk itself continues and says, that he ‘fell on his neck’. What chiddush is Rashi adding?

Rav Chaim Shmuelovitz Zt”l, answers as follows:

Let us imagine what Yosef was feeling as he was approaching meeting his father after such a long separation. Yosef hadn’t seen his father for twenty two years. On one hand he was especially bound to his father, from the fact that he was the eldest son of Rochel. Yaakov was also his rebbi having taught him all that he learned in Yeshivas Shem v’Ever.

On the other hand, there was another reason that Yosef wanted to see his father. He understood the pain and suffering that his father endured over the last twenty two years of having ‘lost a son.’ To be united with his son again, after so many years, would bring supreme joy and happiness to him; it would be a moment of unparalleled exhilaration for Yaakov. Yaakov himself expressed this idea twice, later on in the parsha (45; 28 and 46; 30). It is to these two unrelated emotions that Rashi is alluding to. Yosef’s reasons for seeing his father was solely that ‘his father would see him’ and rejoice; and while traveling to see his father he concealed all of his personal emotions and excitement for that. He strictly traveled to his father with the purest of motives-‘to present himself to his father’-just as Rashi stresses-and for no other reason.

But why was this necessary? Why did he feel it important to cover up his emotions and excitements as a reason for going to meet his father?

The answer is, that being that such joy would satisfy his own needs he considered that, in essence, to be selfish. To meet Yaakov, for that reason as well, would mean that the mitzvah would no longer be performed with complete purity. His own self-satisfaction would have tarnished the act. It was this, which Yosef wanted to avoid by hiding his own emotions and acting solely for his father’s sake. It was this same middah that Yosef showed his brothers in Mitzrayim when acting harsh towards them. The reason for the harsh treatment says Rav Chaim, was to get his brothers to do teshuva and regret the fact that they sold him. His motives were solely for the sake of his brothers and not one iota of revenge found its way into Yosef’s heart.

We learn from Yosef’s actions how one should perform a mitzvah. Do we do things simply because we’re ‘going there anyways’ or because we have free time and we truly want to get a mitzvah? Many a time, we find ourselves in a position where we do a mitzvah with ulterior motives; because we too can benefit from it. But to do an act strictly for the sake of the mitzvah, without any self satisfaction, is what Yosef is teaching us.  Try taking someone out of your way when you’re in a rush. It might be extremely frustrating, but only the first time. Afterwards, when you realize the little time-the minutes- that you are losing in exchange for doing a mitzvah, it changes your approach to things. It is extra special to Hashem when you do a mitzvah bein adam l’chaveiro not because it seems ‘nice’, but simply because it is a mitzvah.

May we all be zoche to perform mitzvohs solely for the sake of the mitzvah and without any ulterior motives, showing Hashem that we are yearning the day when we can once again perform the avodah in the Beis Hamikdash, strictly for His sake, in Yerushalayim.

(Search by: vayigash; rav chaim Shmuelovitz; ulterior motives; doing a mitzvah solely for the sake of a mitzvah; yosefs lesson; Yaakov meeting Yosef; Yosef revealing himself to his brothers; climax in jewish history; Ramban; Yosef presenting himself to his father; performing a mitzvah without any self satisfaction; performing a mitzvah in purity)

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Parshas Mikeitz/Shabbos Chanuka-פרשת מקץ ושבת חנוכה

December 22, 2011 // Posted in Weekly Parsha Divrei Torah, Yomim Tovim (Tags: ) |  No Comments

In this weeks parsha Yosef is taken out of jail and brought in front of Pharaoh to interpret his dreams.  Yosef interprets them and proceeds to inform Pharaoh of the seven years of abundance and subsequently, the seven years of hunger. As a result, the country must start saving up food lest they run out when the seven years of hunger arrive. Yosef ends off with a suggestion, ‘and now Pharaoh shall seek out a wise and discerning man and appoint him over the land of Egypt’ (41; 33). The loshon Yosef uses is ‘איש נבון וחכם’. The person Pharaoh shall appoint has to be a chacham; a wise man.

What bothers me here is why does the person appointed for such a task have to be a chacham? It doesn’t take a rocket scientist to figure out that if for seven years you will have plenty of food, and immediately following that you will have seven years of hunger, you may want to start saving up food in storage houses-now-for the future. Why do you need a person who’s davka a ‘chacham’? You need a foreman who is able to oversee the project.  Anybody with managerial capabilities would seem fit for this job. Why a chacham?

The gemara in Yoma (35b) says that after 120 years, in the world to come, we will all be asked the following question: Why didn’t you make time for Torah? If the rich say I was pre-occupied with my possessions, they will be answered ‘look at R’ Elazar ben Chursom’. He was extremely wealthy yet he made time to reach great heights in learning. If the poor say they were too busy trying to get food, they will be answered ‘look at Hillel.’ He was the poorest of the poor and yet he became one of the greatest scholars because he made time for learning. If the bad say I was too busy running after my desires, the Beis Din Shel Ma’aleh will answer ‘take a look at Yosef. ‘ He was able to fill his earthly desires, yet with the wife of his master he held himself back and he still had time to learn and become great.

The question here is how did the gemara know that Yosef learned Torah? Where does it say anywhere that he learned Torah in Mitzrayim? Where did the gemarah know this from?

Reb Leib Chasman Zt”L, answers that the gemara ends off by saying that Yosef knew if he was mezanah and caved into his desires the consequences would not end in this world. Yes, he would live with her on this world but he would also be with her in the world to come. (As the gemarah in avoda zora says if a person is mezaneh with a goy she’s bound to him like a dog in the next world). A person who has the ability to see beyond the present and what’s in front of him is a person who is a learned man; a man of Torah. Now we can understand why Yosef told Pharaoh that he would need a chacham.  In order to prepare for the seven years of hunger you need someone who has the ability to see past the present. You can tell a person from today until tomorrow how to store away food and how to ‘plan ahead’; but if times are good it is hard to comprehend. To fully understand and perceive how to plan accordingly, you need to have the ability to see ahead of the present. For that you need a chacham. Yosef knew and understood this and felt that the only way Mitzrayim would get through this, would be by Pharaoh appointing an ‘איש נבון וחכם’.

We live in a day and age when everything is quick and instant. The ‘i’ age. That’s great, but it does have its shortcoming. We do things without thinking. (Or perhaps we can now think things and it will get done through an app, who knows what lies ahead). What we can learn from here though, is that we have to say to ourselves-stop! Think! How will this affect the big picture of our lives? Is it worth it in the long run? Never plan just for the present. Like Yosef, one must always keep the bigger picture in mind.

With this idea in mind, we should be able grow and have the koach to be in full control of our lives. May the light of Chanukah illuminate our desire towards reaching our peak in avodas Hashem until He will allow us the opportunity, in the near future, to once again see the Menorah lit in the Bais Hamikdash, b’karov!

A FREILICHEN CHANUKAH!

(Search by: mikeitz; Shabbos chanuka; reb leib chasman; thinking long term; gemarah in yoma; pharaoh appointing a chacham; being a chacham; seeing past the present; Hillel obligating the poor; R’ Elazar ben Chursom obligating the rich; Yosef obligating the bad/evil)

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Parshas Vayeshev-פרשת וישב

December 15, 2011 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

‘And they sat down to eat a meal, and they lifted their eyes and saw, and behold, a caravan of Ishmaelites was coming from Gilead, and their camels were carrying spices, balm, and lotus, going to take [it] down to Egypt.’ (37; 25)

After the brothers threw Yosef into the pit, they sat down to eat a meal with bread. The reason they chose to eat bread was to symbolize that they were confident with what they had just done. Continues the pasuk, ‘they saw Ishmaelites coming from Gilead and that their camels were carrying spices, balm and lotus.’ Rashi tells us that the reason the Torah felt it necessary to go out of its way to list the loads on the camel was to ‘let you know the reward of the righteous, for it is customary for Arabs to carry only tar and pitch, whose odor is foul, but for this one (Yosef) it was arranged [that they should be carrying] spices, so that he should not be afflicted by a foul odor.’(37; 25)

If you think about it, it’s mind boggling. This was of the most difficult moments in the life of Yosef. He went from learning with his father, what Yaakov had learnt in Yeshivas Shem V’ever, to being sold as a slave to the country which houses the lowest in society. It was a country notorious for never having a slave escape, in the history of its existence and Yosef had every right to assume that he would spend the rest of his life there. He went from being on the top of the mountain to the nadir in the valley. What benefit would he gain from a caravan smelling good? Imagine a person convicted of an awful crime and sentenced to life in prison in a maximum security facility. Would they care that their van ride to prison was in a van which had a pleasant odor?

Additionally, if the point was that Yosef should not be traveling with foul smelling fragrances, why have the Arabs go against their normal behavior? Let the caravan be a caravan driven by those who sell perfume!

Rav Chaim Shmuelovitz, Zt’l, offers a powerful answer and says that it was at that precise moment that Yosef could have thought about throwing in the towel. It was the perfect time for someone in that situation to give up and think that he’s lost and forgotten. Hashem wanted to send Yosef a sign to show him that he’s not alone; He was still there with him. Hashem wanted to do that in a way that was out of the ordinary-for had it been ordinary Yosef could have thought it was just by chance that he was being transported by perfume merchants! Hashem was telling him yes, your immediate future is not so glorious but you are not forgotten; do not give up hope. The point was not for Yosef to benefit from the smell on the way there. Yosef was able to look beyond what was staring him in the face and recognize that Hashem did not forget about him. A person must never get to the point where they think that they are forgotten about. There are always these glimmers of hope and spurts of brightness that while it may not illuminate the night it shows that there is still someone watching over us.

Similarly, we can understand this idea that anyone suffering through a rough situation cannot think his entire world is collapsing. One must know that everything is meticulously planned accordingly and orchestrated in a specific way. Hashem was telling Yosef that don’t think your situation is spinning out of control. It was all planned out and your suffering has a cheshbon. To prove it, I’m going to demonstrate it to you with the ride going down to Mitzrayim. The occasional silver lining educates us that it is not spinning out of control; whatever fell on our plate is on purpose. Hashem knows what we can handle and what we deserve.

Harav Meir Hershokowitz, Rosh HaYeshiva of Stamford, CT had lost a daughter. This occurred a few months after the untimely passing of a son and now a few months later he was undergoing a very serious surgery.  After surgery, he was lying in his hospital bed when one of the people by his side remarked ‘wow, what a year you had; too many tzares.’ Usually a soft spoken man, Reb Meir got very annoyed and rebuked the person by saying ‘you think it’s without a cheshbon? Hashem wanted it specifically to be this way!’

We all must work on ourselves and strive to have the attitude of Reb Meir Shlit”a, where we see beyond our comfort zone, placing our complete trust in the Ribono Shel Olam.

(Search by: vayeshev; placing complete trust in Hashem; reb chaim Shmuelovitz; reb meir hershkowitz; everything happens for a reason; Yosef being sold; the caravan smelling good; Yosef going down to mitzrayim; Hashem always being there for us; never giving up hope; having rough days)

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Parshas Vayishlach-פרשת וישלח

December 8, 2011 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

In this weeks parsha we find the incident with Dina, the daughter of Yaakov, who was violated by Shechem. If you were to look at the pasukim (34; 5-7) you would find it a bit perplexing. When Yaakov heard that his daughter was violated, he kept quiet until his sons returned from the field. Then, ‘Chamor, the father of Shechem, came to talk to Yaakov (34; 6).’ Immediately following that, the pasuk says that when the bnei Yaakov returned and they heard (what had happened) they became sad.  Then, they ‘became angry because a disgusting thing was done with the daughter of Yaakov-and such a thing is not done.’

We see that after Yaakov heard what had happened to his daughter, Chamor came to speak to him. But the Torah doesn’t state what the nature of the conversation was. Why the omission as to what the discussion was about? Why would the Torah go out of its way to tell us that Chamor went to talk with Yaakov, but not tell us what they spoke about?

Additionally, it seems there were two issues the bnei Yaakov had, judging from their two reactions. Firstly, they were sad and then, they expressed anger. Following that, the pasuk explains the two reasons why they felt the way they did. The first reason being, that something disgusting was done to the daughter of Yaakov. The second reason was because ’such a thing is not done (34; 7).’ Why does the pasuk mention two separate reactions; we understand that she was violated-why was there a need for the two different explanations?

Chasam Sofer offers an answer and says; imagine a person who says something embarrassing to a respectable individual. There are two types of reactions that the person can have. One is that he can avoid the person he embarrassed because he feels bad and finds it very uncomfortable to be around him. The other reaction is to ignore the whole incident and the next time he meets that person, to walk right up to him and start a conversation like nothing ever happened. What the latter reaction demonstrates is the lack of respect he has for that person as he shrugs the whole incident off.

Says Chasam Sofer that was the case with Chamor. He walked right over to Yaakov like nothing happened. He didn’t recognize the severity of his sons actions! He had a complete disregard to the whole episode. Such a person, a person who doesn’t realize what he did wrong, will never change.

There’s another idea, to explain the different reactions of the pasuk, which can be brought out by a famous story involving the Beis Halevi. One cold wintry night, while the Rov was traveling in clandestinely, he came to a hotel hoping to stay the night. The innkeeper opened the door and replied that he was sorry but he had no room. The Rov begged and begged and finally the innkeeper told him that he can only give him a small corner where he could lie down. He went on to tell the Rov that the kitchen was closed and he can’t get him anything to eat or drink. The Rov complied and lied down in the corner of the room, beneath the staircase.

About an hour later, there is a whole commotion. The lights went on, the kitchen was opened and there was food. Suddenly a Rebbe walks in with his entourage and is escorted to the head of the table. Instantly the Rebbe noticed the Beis Halevi in the corner. He stands up and asks him, what are you doing in this corner?! The innkeeper, watching all this, realized his mistake and he ran over to the Beis Halevi to ask forgiveness. The Beis Halevi answered him and said as follows: ‘Had you treated me like you would treat a regular yid, it would’ve been fine and I would have no complaints. But now that you didn’t even treat me like a regular yid, you’re going to get punished as if you didn’t treat me like the biggest Rebbi from the most respected city in the world!

The same idea is found here. Had Shechem treated Dina like a regular person, and not violated her, although it’s not up to par with her standards and we don’t condone any of his behavior, we would have just been angry, perhaps not upset. But he didn’t even do that! Because of that, he got punished for not treating her like she was part of the Shivtei Kuh and for not respecting where she came from and what she stands for!

Continues the Beis Halevi the same applies to each of us. Take a Ben Torah, usually held to higher standards by the way they conduct themselves-living by the rules of Shulchan Aruch. Occasionally you have a Ben Torah who acts like a regular Jewish person will act-not necessarily up to par from what you would expect from a Ben Torah. But the moment that person stoops lower and lower-acting like a relatively simple Jew (or even an am ha’aretz), Hashem punishes him as if he’s not acting up to par the way a Ben Torah is supposed to act. The avlah for that Ben Torah-for not acting the way he’s expected to act-is far greater than that of a simple Jew who merely isn’t holding on that level.

Keeping this in mind, we should all be zoche to live up to our standards-the standards of a true Ben Torah- and to never stoop below each of our individual expectations.

(Search by: vayishlach; chasam sofer; living up to your expectations; beis halevi; shechem violating dina; disregarding the severity of your actions;  chamor speaking to Yaakov; bnei Yaakov getting angry; the double reaction from the children of Yaakov)

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Parshas Vayetzei-פרשת ויצא

December 1, 2011 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

After Yaakov worked fourteen years for Leah and Rachel, and settles his differences with Lavan -the pasuk states. ‘And Yaakov heard the words of Lavan’s sons saying ‘Yaakov has taken all that belongs to our father, and that which belonged to our father he amassed all his wealth.’ And Yaakov saw the face of Lavan, behold, it was not towards him (in his favor) as in earlier days.’ And Hashem said to Yaakov ‘Return to the land of your fathers and to your birth place, and I will be with you.’ (31; 1-3)

The first point to ponder, says Ohr HaChaim Hakadosh, is what seems to be the connection between these pasukim? Why is the commandment of return to your home prefaced with the fact that Yaakov started feeling uncomfortable in the home of Lavan? There seems to be some sort of connection between Yaakov seeing the ‘handwriting on the wall’-that he wasn’t welcome anymore-with the fact that he should go back to his land. What is that connection?

Secondly, after Hashem tells Yaakov to return to his land you would expect him to go inside, pack his bags and leave. But instead he calls both his wives out and gives a whole long explanation as to the reasons why he feels the time has come for them to leave. At the end of the conversation he adds, by the way Hashem also told me to go. His wives answer that yes it’s not so good here -‘even we’re strangers here’ (31; 15)-and then they tell him and Hashem also said to go so whatever Hashem says let’s do. Why the justification here? The response seems a bit odd. What is the whole rationalization here?

The Alter from Kelm, in the name of his rebbi, Reb Yisroel Salanter, Zt”l, offers a tremendous insight to us, which explains the unusual responses.

Says the Alter, we learn from here that every single time a person feels overwhelmed by a nisayon, and the fact that the Torah forbids this type of behavior is not enough of a deterrent, he can try a different approach. He should try to minimize the magnitude of the nisayon that is before him. He should attempt to logically comprehend why it doesn’t make any sense to succumb to this temptation. He can try to visualize the repercussions his actions may have and what is at stake to be lost. It should reach the point where is amazed that such a thought ever entered his mind. And while there is always the underlying fact that Hashem does not allow one to do it, there can be a certain element of an understanding as well. When a person develops that understanding why he logically can’t do it, it helps minimize the nisayon. What was once perceived as a daunting challenge to overcome can be easily transformed into a fleeting foolish thought.

For example, a person who knows that stealing is forbidden is presented with a deal that infringes this prohibition. The potential gain is so great and the mere fact that the Torah doesn’t allow it won’t stop him in this instance. However, the person can also think of personal reasons to prevent him from succumbing to this temptation. I may lose my income, my pride, my credibility, my job, my reputation, etc. When a person thinks that way he can really minimize the nisayon. Every person has to somehow turn it into a personal feeling of why they can’t do this ‘wrong thing’. By thinking like that, it can also become a deterrent for us and helps minimize that specific nisayon.

That is exactly what was taking place here. It was very difficult for Yaakov’s wives to just pick themselves up and leave their home. What he was doing here was that he was telling them-I don’t feel we are wanted here. He was trying to minimize their desire to remain. He then added and by the way, Hashem told me that we should go. When they responded, they did the same thing. First they rationalized why they didn’t feel the need to stay and then they said and also, of course we should go Hashem said so; whatever He says we shall do.

This can also answer the Ohr HaChaim Hakadosh’s question; it’s for this same reason the commandment for Yaakov to leave Lavan’s house was put in between these two pasukim. Not only should a human act like that but the Ribono Shel Olam does the same. Hashem makes it easy for a person to overcome that nisyaon too. We all know that Hashem only presents a person with a nisyaon that He knows they can overcome. The Torah starts off telling us that Lavan wasn’t being nice to Yaakov and his family. Hashem stuck in this commandment-for him to leave and go back to his birthplace- right here, on purpose, after he began to feel unwanted by Lavan so it would be easier for Yaakov to justify his leaving! Hashem stuck it in here as part of His master plan.

A person should understand that when Hashem gives them a challenge he has all the pieces in play to make sure that person can overcome it. That’s why the bnei Lavan were talking about him and why Yaakov, mimeila, had these feelings.

We should remember to explore all avenues when faced with a nisayon, which will ultimately help us overcome them and may Hashem give us all the siyata d’shmaya and strength to help us avoid any possible thoughts of future sinning.

(Search by: Vayetzei; ohr hachaim; reb Yisroel salanter; alter from kelm; rationalizing; unusual response between Yaakov and his wives; Yaakov leaving Lavans house; minimizing the nisayon; overcoming the challenge)

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