Moreover, the Torah says that if the slave wants to remain with his master for longer than six years, we pierce his ear. Why was the ear chosen to be bored and not another organ in the body? Rashi (21, 6) says ‘RabbanYochanan ben Zakkai said: The ear that heard on Har Sinai, “You shall not steal” (20; 13) and [then] went and stole shall be bored. And if [the text is referring to] one who sold himself [into servitude, the reason is that] the ear that heard, “For the BneiYisroel are slaves to Me”(Devarim 25; 55) and [then] went and acquired a master for himself, [this ear] shall be bored.

This Rashi is problematic, for those two ‘sayings’ were not said by Har Sinai! The commandment of Lo Signov that was said was referring to kidnapping a person; not to stealing money from another person. The latter one, ‘ki li Bnei Yisroel avadim’, was also not even mentioned until later! This Rashi needs an explanation!

Perhaps the answer can be as follows.

There’s a famous Chazal that says that Hashem went to all of the other nations and offered them his precious Torah, prior to offering it to Bnei Yisroel. Every nation refused it for a different reason. Why? What is the reason that they refused the Torah and said that it wasn’t for them? Don’t they have to keep the seven mitzvos of Noach anyways?

In reference to the seven mitzvos of Noach they were very clear; it is a general ‘don’t do this and that ‘. For example, if a gentile doesn’t physically kill another, he will not get punished. But nowhere else does it say that he can’t embarrass someone in public. Nowhere else does it state that there is an issur yichud and nowhere else does it say there is an issur ervah by seeing another married women’s hair. All it says is that one may not be mezaneh with someone else’s wife. It also says that one cannot steal. It doesn’t say anything about gezel sheina (stealing ones sleep) and no gezel da’as either; there are no boundaries or barriers. However, by our Torah there are so many subcategories and so many different levels that a person has to delve in the subject matter. The other nations were plain and simple not interested in all the different categories and sublevels. That was the difference between our obligations and theirs.

At the end of the parsha it says that all of the taryag mitzvos are built into the Aseres Hadibros. If a person was to examine them properly, he can find and discover within every single mitzvah all of the 613 mitzvos. When a yid was standing at Har Sinai, had he been listening properly he would’ve understood that these 10 dibros include all forms of kidnapping, stealing, cheating, etc. If he would have heard them properly he would realize what was underneath the Av, as the dibros are commonly referred to, and understood what the true aspirations of Hashem were from us. Yes, it wasn’t SAID but he was expected to understand that it’s not just cut and dry. There are many different facets to the mitzvos and we understood that when we accepted the Torah.

Yes, we have a long road ahead of us. But with following the traditions from our leaders and perseverance, we can feel that we are on our way and proceeding in the proper path.

(Search by: mishpatim; seven mitzvos of noach; tradition; the other nations refusing the Torah; not being cut n dry; subcategories of mitzvos; piercing the ear of a Jewish slave; goyim have no boundaries; reading between the lines)

To begin, the pasuk seems out of order chronologically.Why did Moshe feel it necessary to name his children in that order? The incident of being saved from Pharaoh’s sword occurred before he was a Ger in a foreign land.

Furthermore, why does the Torah feel the need to mention again the reasoning behind name of Gershom, being that it was already mentioned in parshas Shemos? (2, 22) The pasuk could’ve just read that Yisro approached Moshe with ‘his two sons…’ without any detail.  Why did the Torah feel it important to inform us again why Moshe chose the names for his sons?

Meshech Chochma says that the reason why the Torah mentioned how Moshe selected the names was to reveal the incredible ma’aleh was on. Moshe developed such a strong kesher towards bnei Yisroel even though he barely knew them. He grew up in a palace full of luxuries and had everything he wanted at his fingertips, brought to him on a silver platter.  He was not involved in the day to day enslavement of the rest of klal Yisroel. What’s more is that when Moshe eventually went to Midyan, Yisro was also a king and he continued living the high life when he settled there. Wherever he found himself, he attracted himself to a rich and famous environment even though bnei Yisroel was going through terrible hardships. Despite all this, he called himself a Ger.  Why? Because all the while that bnei Yisroel were in Mitzrayim, he felt connected to Mitzrayim and considered Mitzrayim to be his home. The country that his people were in was his country. He could not celebrate his own personal salvation while knowing that klal Yisroel was suffering in Mitzrayim. Moshe couldn’t name his first son Eliezer (with the reasoning of ‘The God of my father came to my aid and rescued me from Pharaoh’s sword’) while knowing and feeling the travesties that klal Yisroel were enduring.  The initial thought and feeling that Moshe had, was the suffering of his nation and how he longed to be amongst them.

It is for this reason, despite being in Midyan for a long period of time, that he always had Mitzrayim on his mind. He couldn’t consider himself a Midyan guy while his people were in Mitzrayim.

We learn from this here how a person has to be able to feel for another Yid.  Just because it’s not happening to ‘me’ doesn’t give us the right to ignore someone else’s hardships. We have to strive to continuously try to feel and share in other people’s misfortunes. Just as Moshe always considered himself a stranger because his beloved people were enslaved and going through terrible hardships.

May we all be zoche to feel for our fellow Yid until the achdus is so strong that there is nothing holding back the coming of Moshiach, b’karov.

(search by: yisro; bnei yisroel advancing towards matan Torah; meshech chochma; feeling for another yid; the reason for moshe naming his sons; reiterating how moshe chose to name his sons; feeling for someone elses burden; moshes unconditional love towards klal Yisroel)

There’s a very interesting Medrash which says that Chazal say that Moshe Rabbeinu had sinned towards Hashem with the word Az and then rectified that sin with the same word, Az.

At the end of parshas Shemos, the first time Moshe goes to Pharoah, he is humiliated and degraded. Not only that, but after Moshe is banished from the palace the workload for bnei Yisroel is intensified. Immediately thereafter, the pasuk says ‘So Moshe returned to Hashem and said, why have You harmed this people? Why have You sent me? Since I have come to Pharaoh to speak in Your name, he has harmed this people, and You have not saved Your people.” (5; 22, 23) And Hashem said to Moses, “Now you will see what I will do to Pharaoh, for with a mighty hand he will send them out, and with a mighty hand he will drive them out of his land.” (6; 1)

Firstly, is this a play on the words Az and Az? What does it mean that since Moshe sinned with this word (Az) he had to rectify it with the same word (Az)?

Secondly, the actual words ‘Az Yashir’ were not said by Moshe Rabbeinu. The Torah was informing us at which point klal Yisroel started saying Shira! What is the explanation of this Chazal?

My Rebbi wants to offer the following explanation:

Throughout one’s life there are ups and downs; life is often compared to a roller coaster. There are times when our ruchniyos and/or gashmios are on a high, while at other times they can be on a low, and we stagger. The truth is that whenever something happens to a person, the outcome all depends on their reaction. When a person is at a very low point, he has to be careful not to make any long term decisions. Hopefully, things will spiral upwards in the very near future and he doesn’t want to regret the decisions he made while he was in that state of mind. Yet, on the contrary, when a person is inspired tremendously and is on a spiritual high, he needs to act on that inspiration or he is in jeopardy of losing it as quickly as it came. The worst thing for a person, who is in the midst of a challenging nisayon, is to say ‘this is who I am and this is what my life is about.’ Right now he may be shallow and in a bad situation; but there are moments in a person’s life in which they have to tread water and then there are moments that they need to embrace the situation, in order not to lose the inspiration and to savor the moment.

The word Az is translated to mean ‘then’; it was precisely then, when Moshe returned from Midyan and was sent to Pharaoh, where he ultimately got ridiculed and thrown out of the palace. This caused Klal Yisroel‘s situation to go from bad to worse. Moshe reacted and started asking questions. He said: Hashem, why did you send me here? The whole idea doesn’t seem as if it was going to work out and he felt that he was in a rut. But now, after krias yam suf everything was crystal clear. Klal Yisroel was saying ‘zeh kayli v’anvayhu’; they saw everything. It was at that moment where Moshe felt that high-so he embraced it and reacted by singing shira-he took that moment and used it to his benefit!

For a person to have the ability to take the moment-the moment he is inspired-and allow it to change them, is what turns them into a ‘Moshe.’ It wasn’t the literal word Az, but it was his reaction. The fact that Moshe took that moment and acted on it is what Chazal were referring to.

There’s a famous gemara (avodah zara 17a) regarding reb Elazar ben Durdia. The gemara recounts in detail how there wasn’t a zonah in the world he didn’t visit. When he decided to repent and he saw his pleas were falling on deaf ears, he placed his head in between his knees, realizing the teshuva can only come from him. He began to cry and 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 gemara 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.’ Asks 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.

We all have moments in our lives but what do we do with it? It’s all in our reactions. A person can react and through that reaction it can be a game changer and they can turn their lives around. We must all strive to internalize those moments by acting upon them. Through the proper reactions we can elevate uorselves to a loftier level that will allow us to improve our daily avodas Hashem.

May we all be zoche.

(Search by: beshalach; shabbos shira; reb elazar ben durdia; It’s all in our reactions; az yashir; reaction on inspiration; lifes ups and downs; taking the moment and acting on it; gemara avoda zara; seizing the moment; not allowing opportunities to pass)

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)

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)

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)

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)

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.

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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!

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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.

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