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Parshas Bo-פרשת בא

January 26, 2012 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

At the end of parshas Bo we find the interesting mitzvah of pidyon peter chamor. The pasuk says (13; 13, 14) ‘And every firstborn donkey you shall redeem with a lamb, and if you do not redeem [it], you shall decapitate it, and every firstborn of man among your sons, you shall redeem. And it will come to pass if your son asks you in the future, saying, “What is this?” you shall say to him, “With a mighty hand did Hashem take us out of Mitzrayim, out of the house of bondage.’

The first question that comes to mind is what correlation does redeeming firstborn donkeys have to do with the exodus of Mitzrayim? From the pasuk we can imply that there is some sort of association of the two. What is it?

Secondly, a typical firstborn has a certain element of kedusha because it was first out of the womb. One could understand that there is a certain sense of kedusha towards it. However, a donkey is a tamei animal and cannot be brought as a Korban. If so, why here it is even considered in the parsha of kedusha? There’s a kedusha one has to be podeh it (redeem it) and then transfer its kedusha to another animal. Based on what affiliation does the donkey receive its kedusha?

Says the Sforno the pasuk is saying when your child will ask at the Pesach Seder ‘What is this?’ he is asking our question. What is the connection between this tamei animal and our exodus from Mitzrayim?  So we answer him ‘With a mighty hand did Hashem take us out of Mitzrayim’; at the time when we left Mitzrayim we had collected so much loot from the Egyptians that we had ran out of space in our wagons. There were no more wagons for us to even use. So what bnei Yisroel did was they gathered donkeys and they loaded up these donkeys with their remaining baggage.’ Hashem performed a miracle that all the booty fit on these donkeys and that’s how they left Mitzrayim. It was because of this act that the donkeys performed that entitled them to qualify for a status of kedusha that befits them to have us redeem them.

Here you had a monumental event that was happening, an event that was glorifying the name of Hashem to the entire world. His children were leaving a country that has never allowed a slave to escape. Ever! Even an animal with no association to any sense of kedusha was eligible to attain kedusha from the fact that they participated in such a momentous occasion.

A lesson to be learned from this is that any time we experience or observe something special; something that will glorify the name of Hashem we must try to capture the moment. By doing so, we are making ourselves worthy of bracha and eligible of blessings. Even if one participates in the smallest way.

The gemara in Shabbos says (119), ‘One who embarrasses a talmud chacham has no treatment for his wound.’ This seems to be a very peculiar loshon the gemara uses. What does this mean?

Rav Yitzchok Isaac Chaver, Zt’l says that the gemara says that Hashem says ‘burusi yetzer hara u’burusi Torah tavlin.’ Hashem tells us that he created human beings with an evil inclination but he has also created Torah as its antidote. However, you see plenty of people who learn Torah yet it doesn’t necessarily help them overcome their yetzer hara. How could this possibly happen?

Rav Yitzchok Isaac answers imagine a person who isn’t feeling well and he goes to a doctor. The doctor prescribes for him a 1000mg dosage of a certain medication. This person comes home and as he starts taking the medicine he decides that he is only going to take 100mg of it, not the full dose. Do you think the illness will go away?

What he’s saying is that the people who appear to be learning Torah as their ‘antidote’ might have a much stronger desire to sin and a much bigger yetzer hara than others. In order for them to overcome their yetzer hara they need many hours of Torah study a day as their therapy! Not just one hour of learning at night. But, you’ll say, there aren’t that many hours in a day available to learn, so what can I do? The answer is that you must participate with chaburos and organizations and yeshivos to fulfill your proper dosage.

Says the gemara ‘one who embarrasses a Talmud chacham has no treatment for his wound’ because they have lost their connection! By embarrassing the talmud chacham he has cut off his remaining dosage of medicine he needs to fight off his yetzer hara! It’s like you’re taking 100mg a day for a sickness that requires 1000mg a day! It just won’t work. The word of the gemara is ‘ein lo refuah l’makosei’- meaning he has no cure for HIS yetzer hara.

The message here is clear; we need to get involved. You want to be able to serve Hashem better and to eliminate your yetzer hara as much as possible? We need to take the right dosage.

(Search by: Bo; rav yitzchok Isaac chaver; sforno; creating torah as an antidote; peter chamor; exodus from Egypt; the kedusha of a chamaor; getting involved; being a part of a chabura; partaking in a Kiddush Hashem; gemarah in Shabbos; studying Torah as the antidote; taking the right dosage for the cure)

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Parshas Vaera-פרשת וארא

January 19, 2012 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

‘That is Aaron and Moshe, to whom Hashem said, “Take the bnei Yisroel out of the land of Mitzayim with their legions. They are the ones who spoke to Pharaoh, the king of Mitzrayim, to let the bnei Yisroel out of Mitzrayim; they are Moshe and Aaron.‘ (6; 26, 27)

Rashi quotes a Mechilta which says, ‘In some places, [Scripture] places Aaron before Moshe, and in other places it places Moshe before Aaron, to tell us that they were equal.

The obvious question is how can the Mechilta say such a statement if the Torah says ‘lo kum navi k’Moshe; there has never been anyone that has attained the level of greatness comparable to Moshe Rabbeinu. If so, how can chazal say that they were unequivocally equal?

Furthermore, if they were considered equal why did Hashem choose Moshe Rabbeinu over Aaron to take bnei Yisroel out of Mitzrayim? We learned in last weeks parsha that Moshe begged Hashem to send his older brother Aaron instead of him. Why then did Hashem insist on choosing Moshe?

Says Ksav Sofer that at the time Moshe was chosen to be the redeemer of klal Yisroel he was really on a higher level than Aaron, and Hashem purposely chose him. Moshe did indeed ask Hashem to choose Aaron over him. However, in last week’s parsha Hashem comforts Moshe by telling him that when you lead the cause of taking bnei Yisroel out of Mitzrayim, Aaron will see you and he will be happy and rejoice that you were chosen over him. It was at that moment that Aaron put aside his own personal feelings and was able to rejoice that his younger brother was the one taking bnei Yisroel out of Mitzrayim, which elevated him to the level of Moshe. This act of selflessness was what elevated him to the lofty level of Moshe Rabbeinu, making them equal! We all have daily struggles with our middos but one can never know if this challenge can be his defining moment which can elevate him and bring him up to a totally different level. Aaron was a tremendous rodeph chesed and a recognized talmid chacham. But that wasn’t enough to push him up a level. It was the fact that he rejoiced in someone else being chosen over him that brought him to that level.

Nitziv writes (in birchas hanitzav on the mechilta in parshas Bo) that there are times when Hashem has an immense reward in store for a person. He would like to give it to them, but unfortunately the person doesn’t have enough zechusim. So Hashem will have a mitzvah presents itself to that person and through that opportunity they can enable themselves to be the worthy recipients of receiving that bracha. Similarly to the Jews in Mitzrayim who were given two mitzvohs-blood of the korban Pesach and blood of Bris Milah-in order that they be zoche to be redeemed. One will never know when that moment presents itself or when the opportunity to do something special is actually a test from Hashem to be able to be the beneficiary of something special.

The Sdei Chemed, who was zoche to have his seforim warmly accepted by all different sects of klal Yisroel, was once asked how he was zoche to such siyata d’shmaya. He answered with the following tale:

When he was a teenager there was a prestigious institute for advanced Talmudic studies for Jewish men. The dean was a very affluent individual and carried the entire financial burden of the school. Only the elite, those with extraordinary talent, were fortunate enough to attend this study hall, where they delved into esoteric texts for hours on end. Much to his delight, the Sdei Chemed made his way to the study hall where he’d been accepted. Indeed, he imbibed the holy words of the Talmud and his days were filled with joy. Unbeknownst to him, the seeds of envy had been implanted in the heart of one scholar.

Soon after, the dean left town on business for several weeks. The scholar, nursing his envy for some weeks now, jumped at the opportunity. He secretly approached the gentile cleaning lady who worked in the study hall, and bribed her with a sum of money into spreading a libelous story about the Sdei Chemed. And so the woman went around town, telling everyone about the lowly offense the young rabbi committed against her. The town was in an uproar, the desecration of Hashems name severe. Insult upon insult was heaped on the Sdei Chemed. When the finger-pointing and shaming became intolerable, he felt he could no longer endure the excruciating humiliation, and he fled the city. Saddened by the painful chain of events, the dean also fired the maid and asked her not to return.

Some time passed and the blaze of dispute began to die down, life returned to normal, a change of heart began to niggle at this gentile maid. She tracked down the Sdei Chemed and visited him in his home. She confessed her role in fabricating the terrible story, and begged for forgiveness. She pleaded with him to appeal to the head of the seminary to give her back her job. In return, she promised to announce the truth and publicly admit that she had been bribed. He turned to the maid, expressed his forgiveness and assured her that he would appeal to her boss and ask him to return her previous position. He now had a choice to make. He could expose this young ‘scholar’ and he would’ve been done forever or he can bite his lip and spare this person embarrassment. He then forbade her to disclose the true story of what had prompted her actions and never to discuss the details of the bribery.

Said the Sdei Chemed it was at that moment that he felt his heart and mind expand and he was able to grasp Torah much easier and with better concentration. He was able to have a clearer understanding towards what he was learning which allowed him to accomplish much more in the same amount of time. Everything changed from that day on. He continued and said, ‘it was clear to me that it was that moment that elevated me to this level.’

That one chance; that one decision. No one knows when it will come…..

(Search by: vaera; nitziv; sdei chemed; opportunities presenting themselves; ksav sofer; moshe and aaron being equal; moshe chosen over aaron to redeem bnei Yisroel; Aarons act of selflessness; being presented with an opportunity to receive something special; sdei chemed being framed; not exposing the other person)

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Parshas Shemos-פרשת שמות

January 11, 2012 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

Based on the first two words in this weeks parsha lies a very well-known abbreviation for ‘v’chayev adam likros haparsha shnayim mikra v’echad targum.’ One is obligated to read the weekly parsha, twice in loshon kodesh and once in loshon targum. Why all of a sudden is there a remez at the beginning of parshas Shemos. Why not at the beginning of parshas Bereishis?

Rabbi Yaakov Forscheimer, the noted Rav and posek from Lakewood, NJ brings a beautiful idea to help understand this point.

Shnayim mikrah is when a person learns the parsha twice in loshon kodesh and once in targum. Targum means translation, an important aspect is for one to understand what they are reading. When we refer to Targum we are referring to Targum Onkeles. Onkeles lived outside of eretz Yisroel where the majority of people didn’t speak loshon kodesh. Being that they spoke the language of the land, he felt compelled to translate it to the language that the common folk would identify with. Technically, someone who speaks and understands loshon kodesh should not have to read Onkeles.

Sefer Shemos is better known as the sefer hageulah; it’s the beginning of symbolizing the first of the four galus’.  While bnei Yisroel were in eretz Yisroel they didn’t have to read targum. Now, in parshas shemos, that they were going into galus and there begins a concept of galus, the concept of shnayim mikrah is taught.

Perhaps to explain this idea a bit deeper, is to know that the rishonim refer to this sefer, as previously noted, as sefer hageulah-the book of redemption. This seems to be a little problematic though. Indeed the first few parshiyos speak of the geulah. However, a nice number of parshiyos, primarily the latter half, do not deal with the geulah at all rather with the construction of the Mishkan. Why then refer to the entire sefer, as sefer hageulah?

Writes the Ramban that the galus did not officially end until klal Yisroel built the Mishkan. Even after they left Mitzrayim and were free from being slaves they were still ‘exiled people.’ Once they got the Torah and built the Mishkan, by having Hashem dwell amongst them, they returned to the level of the Avos. The Mishkan brought the Shechina back to klal Yisroel. Being that they lacked the constant present of the Shechina they were still ‘misplaced.’ They had nothing to connect themselves to. Therefore, says Ramban, the entire sefer shemos that deals with the Mishkan was part of the geulah because to get bnei Yisroel back to the level of the Avos, we needed a matan Torah and the building a Mishkan. Once they got the Torah and the Mishkan was erected they were able to connect and identify themselves and feel connected to something.

The Gemara in brachos (8a) says ‘from the day the Bais Hamikdash was destroyed the only place Hashem had to rest (to dwell and be present in klal Yisroel) was in the four amos of halacha.’ That is the only place, secondary to the Bais Hamikdash. How does this work?

Through Torah a person has the ability to connect themselves to the Ribono Shel Olam. How does a Jew stay afloat in galus when there is no Bais Hamikdash to connect with, to flock to and to identify with? We always have the Torah. Every single person can connect to Hashem through finding their area of comfort in Torah. The Torah is reminding us that as we head into galus we must remember what will keep us afloat-and that is the Torah.

The Medrash tells us that in Mitzrayim, bnei Yisroel didn’t work on Shabbos. How did they spend their time over Shabbos? They had scrolls that Yaakov brought down with him from eretz Cana’an and in them were the history of what happened to Avraham, Yitzchok and Yaakov. They would read these scrolls and strengthen themselves and tell one another I know Hashem told Yaakov to come down here but he also promised him we would get out of here soon, and as a wealthy nation. It was a tremendous chizuk for them and that’s what ultimately got them through the galus. The remez was specifically in Shemos, to pave the way for us and remind us that the Torah will be there to give us pride, to identity with and to be mechazek us throughout our galus.

We should all take this thought with us, especially as we enter the weeks of shovavim, and be mechazek ourselves through Torah as we anticipate the coming of Moshiach, b’karov, when Hashem will take us out and redeem us from this terrible galus.

(Search by: shemos; rav forscheimer; Ramban; brachos; bnei Yisroel not working on Shabbos; shnayim mikrah; ma’avir sedra; onkeles; sefer hageulah; erecting the mishkan; bnei Yisroel going into galus; torah being mechazek us in galus; staying afloat; what does shnayim mikrah start by shemos)

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Parshas Vayechi-פרשת ויחי

January 5, 2012 // Posted in Weekly Parsha Divrei Torah (Tags: ) |  No Comments

In this weeks pasha, Yaakov calls his children together and tries to inform them what will happen at the end of time. The pasukim continue on and relate how in reality, Yaakov gave each one of his children an individualized bracha which we refer to as the birchos Yaakov (49; 1-27). However, upon further examination we can clearly see that the first three in reality did not receive brachos.

By Reuvan we find Yaakov giving him mussar saying that he had so much coming to him but lost it all, as Rashi (49; 4) points out ‘The restlessness and the haste with which you hastened to display your anger, similar to water which hastens on its course. Therefore, you shall no longer receive all these superior positions that were fit for you.’ Reuvan was destined for malchus and kehuna but because of his midah of being too hasty it was taken away.

A question that comes to mind is how is this a bracha? The Torah relates to us how Yaakov goes through each one of his children and ‘blesses’ them. Was Reuven not given a bracha like the others? If Yaakov focused on the negative traits Reuvan possessed, how was that a bracha?

The gemara in Shabbos (55b) states that anyone who can say that Reuvan had indeed sinned, is mistaken. It’s a bit hard to understand this. Did he sin or not?

Perhaps we can explain with a parable. There was a father trying to explain to his child about bacteria. He started off by saying that it is hard to see; it’s dangerous and is commonly found in fruit. He is trying to explain the concept to the child by ‘painting a picture’ of the bacteria, in order for the child to comprehend it. He continues and says you can take a fruit which is delicious, but in essence it is full of bacteria; we must be extremely cautious when dealing with fruit. Shortly thereafter, the child approaches his father holding a fruit and says, ‘father, I think I see bacteria on it.‘ The child proceeds to show the father a black line going across the fruit. The father smiles and responds, ‘if you can see it, it’s not bacteria.’

Reuvan did an aveirah but only Yaakov was able to see it. If anyone says that Reuvan sinned they’re mistaken because his aveirah was only a sin because of his lofty madrega.  But for a regular person to think that they understand it, are mistaken. The reason being, that we have no idea-even on a microscopic level-of how to understand it. Should someone think they can pinpoint it they have no idea what he did.

Yaakov tells Reuvan that you acted in haste and we are therefore stripping you of the kehuna, and malchus as you defiled the kavod of the Shechina. It was a mida k’neged mida. Reuvan did something quickly; he acted with haste. These maalos are all positions of a leader; dealing with people; feeling and needs come into consideration with such a position. Anyone who possesses the midah of acting a bit too hastily, cannot serve properly as a leader A leader has to be extremely meticulous, thought out and clear minded. The way to understand it is that someone who is a leader has to be extremely responsible. Yaakov was saying that since you acted too quickly, this is not for you. Yaakov was in essence giving him the biggest bracha! He was informing Reuvan of his weaknesses and what his strong points were! Someone with a weak heart would not apply for the stressful job as an air traffic control at JFK airport. By rejecting him for the job you are doing him the biggest favor; it’s the biggest bracha he can ask for. Yaakov was saying you’re not cut out for this job. In the pasukim it may look like it wasn’t, but in reality it was the biggest bracha that Reuvan could have asked for.

The Meshech Chochma brings out this point beautifully from last weeks parsha. In last weeks parsha it says (46; 4) ‘and Yosef will place his hand on your eyes.‘  What exactly does that mean? Besides the simple meaning, Hashem is in middle of telling Yaakov to go down to Mitzrayim. Where does this fit in?

Answers Reb Meir Simcha, for twenty two years Yaakov mourned the loss of his son. There was no greater tragedy than this in the world to Yaakov; no greater tragedy for any parent, lo aleinu. But in one instant that all changed. He heard that his son was not only alive–but frum, and the most powerful person in the world who was being mekadesh shem shomayim straight-for twenty two years! What I thought was the worst was in essence the best kiddush Hashem in the world! Hashem davka put that pasuk here to tell Yaakov that you’re going to be going into galus. Be prepared that what may seem not so smooth to you may be the best thing in the world for future generations. We don’t always understand everything.

As much as we think we know what’s good for us and what we should do, it’s not always like that. Sometimes we can lose something we think we deserve. In truth it can be the biggest bracha. We think we deserve this job and we think we’ll succeed in that position, but we don’t know. We have to try our hardest. At the time we might think it’s the biggest blow that one got turned down (i.e for the offer at Bear Sterns, Lehman Brothers, etc.) but realized later that it was the biggest bracha they could have gotten.

Although we may not realize it at the moment, may we all continue to experience tremendous siyata d’shmaya from the Ribono Shel Olam, in all our future endeavors.

(Search by: vayechi; meshech chochma; sforno; sporno; birchos Yaakov; reuvans bracha; Yaakov blessing all his children; a blessing or rebuke; gemara in shabbos; bacteria mashal; reb meir Simcha; reuvans aveirah)

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