This weeks Parsha!
With Rabbi Yisroel Bodkins
Shemos:
Parshas Vayakhel - Pikudei
It seems rather peculiar that although we are reminded time and time again how crucial it is to keep Shabbos, we are told very little how to actually keep Shabbos. When are we taught how to keep Shabbos? Through learning how to build the Mishkan. There were 39 categories of work that went into the building of the Mishkan. We are told that these 39 categories of work are not allowed to be done on Shabbos. We still have the same question. If Shabbos is so crucial, why couldn’t we learn it on its own? We are being taught that the Mishkan and Shabbos are the same thing. The Mishkan or Bais Hamikdash is the place we go to feel G-d’s closeness and Shabbos is the place we go to feel G-d’s closeness. When a person entered the Bais Hamikdash he felt and saw Hashem’s presence and the facade of this world was removed. Shabbos is also a time that we can feel Hashem’s presence and the facade of this world is removed. On Shabbos, just like in the Bais Hamikdash, it is easy to feel Hashem’s absolute control and guidance. In scary times like today we take shelter in our Bais Hamikdash, we light our Shabbos candles, we remove the facade, and we realize Hashem is in absolute control
Parshas Ki Sisa
After Hashem explained the intricate details of making the Mishkan, Moshe assumed it was his job to put it together. Hashem told Moshe it would not be his job since he is the Melech, the king, of the Jewish people. The Passuk then says, “See that I have called by name Betzalel ben Uri Ben Chur from the tribe of Yehuda.” Why does the Passuk use the words, “See that I have called”? Moshe felt the reason he wasn’t given the job to make the Mishkan was that because he had such a hard time understanding the Menorah that Hashem had to make it for him, Afterwards, Moshe felt he wasn’t worth to build the Mishkan. Hashem then showed Moshe a book that shows every one’s place and purpose from the creation of Adam until the end of time. Betzalel was destined to make the Mishkan from the beginning.
But if we all have our purpose since the beginning of time, how do we have freedom of choice? The answer is: One of the questions we will be asked at the time of judgment is, “Did you fulfill your purpose and potential in this world?” Your free choice is taking the talents you were given to enable you to do all that you were created for.
But if we all have our purpose since the beginning of time, how do we have freedom of choice? The answer is: One of the questions we will be asked at the time of judgment is, “Did you fulfill your purpose and potential in this world?” Your free choice is taking the talents you were given to enable you to do all that you were created for.
Parshas Tetzava
The Midrash tells us take for yourself “Shemen Zayis Zoch – Pure olive oil”. Why are we told take for yourself? Isn’t it for the Menorah? Hashem does not need our light, we need His! Just as everything in the Mishkan and the Beis Hamikdash, the Menorah is analogous to Torah. Hashem gives us light through His Torah, and just like without light we trip and fall, so too without Torah we trip and fall. In a way,though, we give light to Hashem. Light not only enables a person to see, but it also gives you a sense of comfort. In the days when we had sacrifices, the Torah said the sacrifice was “Reyach Nichoach La’Hashem – A sweet smell for Hashem”. It’s not that Hashem cares about the smell of the roasting meat and we see this when we rearrange the letters; it spells out “Nachas Ruach La’Hashem” which means a sense of pleasure and comfort for Hashem. When we learn G-D’s Torah and perform His Mitzvos, we give him a spiritual light called Nachas!
Parshas Terumah
Why does the Torah spend so much time on three and a half Parshios, to be exact, teaching us how to build the Mishkan? The Torah is for all generations and there will never be a Mishkan again, so why all the detail? The opposite question concerns Shabbos. Shabbos is so crucial and yet there is almost no explanation at all about Shabbos in the Torah? We are told to figure it out on our own, and the Rabbis derived the prohibitions by the 39 types of work that were done to make the Mishkan.
This second question regarding Shabbos actually answers the first question. Our Mishkan, or tabernacle, is Shabbos. For one day a week, we are living in the Mishkan. What does the Mishkan, The Beis Hamikdash, and Shabbos all have in common? All three serve the same purpose, to be a direct conduit between us and G-D. The Mishkan, however, as opposed to the Beis Hamikdash traveled with the Jewish people wherever they lived in the desert. Shabbos is our Mishkan, and it travels wherever a Jew is.
This second question regarding Shabbos actually answers the first question. Our Mishkan, or tabernacle, is Shabbos. For one day a week, we are living in the Mishkan. What does the Mishkan, The Beis Hamikdash, and Shabbos all have in common? All three serve the same purpose, to be a direct conduit between us and G-D. The Mishkan, however, as opposed to the Beis Hamikdash traveled with the Jewish people wherever they lived in the desert. Shabbos is our Mishkan, and it travels wherever a Jew is.
Parshas Miishpatim
This week’s Parsha begins with the letter Vav, the letter that always connects to what was previously stated -like the word and. How is the last subject of last week’s Parsha which is the Mitzvah to make a ramp to go up to the Mizbe’ach (the Altar) and not to take large steps. This week’s Parsha deals with interpersonal laws. The Medrash says that when a person walks up to the Mizbe’ach he can’t take big steps. So too, when a judge decides a case, he has to work slowly and deliberately. The Medrash explains that the reason for the small steps is to ensure Tznius, modesty. Similarly, when deciding a case, if a person is too quick to judge it shows a lack of modesty and is inconsiderate to others. This applies to all situations when dealing with others: not to make quick judgements, but to think things through. Rav Sholom Shwadron, the famous Maggid of Yerushalayim was fond of saying “Pi Hamihirut Charatah -The outcome of rushing is regret.”
Parshas Yisro
Why are we told in the 10 commandments, “Labor for seven days and finish all your work”?
Do we actually have a Mitzvah to finish all our work in a week? What if I have a report due in 3 months, or what if I am building a house that takes up to a year?
Rashi tells us on Shabbos that we are supposed to act and feel as if we are done with our work and not think or worry about it. To tell us not to work is one thing, but how can G-D expect us not to think about things that are on our mind all week? Shabbos is given to us in order to recognize that the creator is no one but G-D Himself; Not only that one time when he created the world, but always. Everything that happens is because G-D wanted it to happen. He set up the world in a way that makes us think we are accomplishing things, but it is all a facade. One day a week we stop everything and look at the world the way it really works and we stop fooling ourselves. One day a week we are supposed to see things the way they really are, so to worry and plan is defeating the purpose, which shows us that our plans mean nothing. The only things that really works are G-D’s plans.
When a child goes into a dark room he’s scared because everything looks distorted in the dark. Your dresser looks like a monster, your clothes hanging in the closet look like snakes, and the boogie man is under your bed. You call out to your father and he turns on the light and shows you there are no monsters, no snakes, and no boogie man. It’s all just a facade caused by the darkness. A person’s day to day life can look scary: health issues, bills to pay, work to be done, problems to fix, but then Friday night arrives. We light candles and push away the darkness that doesn’t let us see that G-D is really the one in control and there is no reason to worry.
Do we actually have a Mitzvah to finish all our work in a week? What if I have a report due in 3 months, or what if I am building a house that takes up to a year?
Rashi tells us on Shabbos that we are supposed to act and feel as if we are done with our work and not think or worry about it. To tell us not to work is one thing, but how can G-D expect us not to think about things that are on our mind all week? Shabbos is given to us in order to recognize that the creator is no one but G-D Himself; Not only that one time when he created the world, but always. Everything that happens is because G-D wanted it to happen. He set up the world in a way that makes us think we are accomplishing things, but it is all a facade. One day a week we stop everything and look at the world the way it really works and we stop fooling ourselves. One day a week we are supposed to see things the way they really are, so to worry and plan is defeating the purpose, which shows us that our plans mean nothing. The only things that really works are G-D’s plans.
When a child goes into a dark room he’s scared because everything looks distorted in the dark. Your dresser looks like a monster, your clothes hanging in the closet look like snakes, and the boogie man is under your bed. You call out to your father and he turns on the light and shows you there are no monsters, no snakes, and no boogie man. It’s all just a facade caused by the darkness. A person’s day to day life can look scary: health issues, bills to pay, work to be done, problems to fix, but then Friday night arrives. We light candles and push away the darkness that doesn’t let us see that G-D is really the one in control and there is no reason to worry.
Parshas Beshalach
The Jewish people are introduced to the Day of Shabbos through the Miracle of the Mann. The first day the Mann began to fall was on Sunday, and from then on everyone got exactly what each needed for that day. On Friday, however, everyone got twice that amount, one for Friday and one for Shabbos. When asked why, Moshe taught the people about the laws of Shabbos. They can’t collect, bake or cook, so it all has to be done on Friday. The Midrash tells us that not only was there a double portion of Mann, but the quality of the Mann that fell for Shabbos was better than the Mann during the week. Because of this, we do many things on Shabbos to remember the Mann, such as making a Bracha on two Challahs at each meal, covering the Challahs, and eating Kugel. The question is why are Shabbos and the Mann so closely tied together? The Mann was a gift of love from Hashem to the Jewish people. It was even gift wrapped with a layer of crystalized dew underneath it and on top. Shabbos is also a gift of love from Hashem, as Hashem told Moshe, “Tell the Jewish people I have a great gift in my storehouse; it’s called Shabbos.” So every Shabbos, the day of love from Hashem, we are reminded of the love He showed us in the desert.
Parshas Bo
If the statistics are right, the Jews constitute but one percent of the human race. It suggests a nebulous dim puff of star-dust lost in the blaze of the Milky Way. Properly, the Jew ought hardly to be heard of; but he is heard of, has always been heard of. He is as prominent on the planet as any other people, and his commercial importance is extravagantly out of proportion to the smallness of his bulk. His contributions to the world’s list of great names in literature, science, art, music, finance, medicine, and abstruse learning are also away out of proportion to the weakness of his numbers.
He has made a marvelous fight in this world, in all the ages; and has done it with his hands tied behind him. He could be vain of himself, and be excused for it. The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greek and the Roman followed, and made a vast noise, and they are gone; other peoples have sprung up and held their torch high for a time, but it burned out, and they sit in twilight now, or have vanished.
The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?” The Rabbi Naftalie Tzvi Yehuda Berlin points out that Moshe was wondering about a very similar question when he was a shepherd for his father in law, Yisro, in this week’s Parsha. Moshe said, ”I want to turn to see this amazing sight – why the bush is not burning up.” Moshe was not just curious, he was trying to understand how the Jewish People can endure their suffering and not die out. The bush was the answer to his question; that no matter how long it burns it does not get consumed. The question is – how is this possible? The answer lies in where the bush was located. It was connected to Mt. Sinai to show Moshe that we can be beaten but we will never be consumed as long as we keep our connection to Mt. Sinai. We see this very clearly in our day and age. There were many secular Jews who supported the Communist revolution and they predicted that Torah Judaism would become extinct. Nine decades later, Torah Judaism is still here and Communism is basically on its way to extinction. The answer to Mark Twain is our connection to Torah.
He has made a marvelous fight in this world, in all the ages; and has done it with his hands tied behind him. He could be vain of himself, and be excused for it. The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greek and the Roman followed, and made a vast noise, and they are gone; other peoples have sprung up and held their torch high for a time, but it burned out, and they sit in twilight now, or have vanished.
The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?” The Rabbi Naftalie Tzvi Yehuda Berlin points out that Moshe was wondering about a very similar question when he was a shepherd for his father in law, Yisro, in this week’s Parsha. Moshe said, ”I want to turn to see this amazing sight – why the bush is not burning up.” Moshe was not just curious, he was trying to understand how the Jewish People can endure their suffering and not die out. The bush was the answer to his question; that no matter how long it burns it does not get consumed. The question is – how is this possible? The answer lies in where the bush was located. It was connected to Mt. Sinai to show Moshe that we can be beaten but we will never be consumed as long as we keep our connection to Mt. Sinai. We see this very clearly in our day and age. There were many secular Jews who supported the Communist revolution and they predicted that Torah Judaism would become extinct. Nine decades later, Torah Judaism is still here and Communism is basically on its way to extinction. The answer to Mark Twain is our connection to Torah.
Parshas Va’erah
“When the Egyptian magicians were not able to copy the plague of lice, they admitted their failure by saying “Etzba Elohim He -This is the finger of G-D”. Rav Rottman taught a Rabienu Bachai that points out that even when they admitted defeat, it was with a stipulation, by saying “This” – this and nothing else. How can someone see miracles and still not believe in G-d? This, said Rav Rottman, stems from arrogance. An arrogant person hates to be wrong and hates to admit something is greater than him; he will therefore rationalize anything – even if it goes against his common sense. That is why Hashem says: “I cannot live together with an arrogant person”. This means that no matter what you say to an arrogant person, he will find a way to rationalize it and not relinquish his ability to a higher authority. May Rav Rottman’s Divrei Torah continue to inspire us for generations to come.
Parshas Shemos
If the statistics are right, the Jews constitute but one percent of the human race. It suggests a nebulous dim puff of star-dust lost in the blaze of the Milky Way. Properly, the Jew ought hardly to be heard of; but he is heard of, has always been heard of. He is as prominent on the planet as any other people, and his commercial importance is extravagantly out of proportion to the smallness of his bulk. His contributions to the world’s list of great names in literature, science, art, music, finance, medicine, and abstruse learning are also away out of proportion to the weakness of his numbers.
He has made a marvelous fight in this world, in all the ages; and has done it with his hands tied behind him. He could be vain of himself, and be excused for it. The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greek and the Roman followed, and made a vast noise, and they are gone; other peoples have sprung up and held their torch high for a time, but it burned out, and they sit in twilight now, or have vanished.
The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?”
The Rabbi Naftalie Tzvi Yehuda Berlin points out that Moshe was wondering about a very similar question when he was a shepherd for his father in law, Yisro, in this week’s Parsha. Moshe said, ”I want to turn to see this amazing sight – why the bush is not burning up.” Moshe was not just curious, he was trying to understand how the Jewish People can endure their suffering and not die out. The bush was the answer to his question; that no matter how long it burns it does not get consumed. The question is – how is this possible? The answer lies in where the bush was located. It was connected to Mt. Sinai to show Moshe that we can be beaten but we will never be consumed as long as we keep our connection to Mt. Sinai. We see this very clearly in our day and age. There were many secular Jews who supported the Communist revolution and they predicted that Torah Judaism would become extinct. Nine decades later, Torah Judaism is still here and Communism is basically on its way to extinction. The answer to Mark Twain is our connection to Torah.
He has made a marvelous fight in this world, in all the ages; and has done it with his hands tied behind him. He could be vain of himself, and be excused for it. The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greek and the Roman followed, and made a vast noise, and they are gone; other peoples have sprung up and held their torch high for a time, but it burned out, and they sit in twilight now, or have vanished.
The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?”
The Rabbi Naftalie Tzvi Yehuda Berlin points out that Moshe was wondering about a very similar question when he was a shepherd for his father in law, Yisro, in this week’s Parsha. Moshe said, ”I want to turn to see this amazing sight – why the bush is not burning up.” Moshe was not just curious, he was trying to understand how the Jewish People can endure their suffering and not die out. The bush was the answer to his question; that no matter how long it burns it does not get consumed. The question is – how is this possible? The answer lies in where the bush was located. It was connected to Mt. Sinai to show Moshe that we can be beaten but we will never be consumed as long as we keep our connection to Mt. Sinai. We see this very clearly in our day and age. There were many secular Jews who supported the Communist revolution and they predicted that Torah Judaism would become extinct. Nine decades later, Torah Judaism is still here and Communism is basically on its way to extinction. The answer to Mark Twain is our connection to Torah.
Bereishis:
Parshas Vayechi
After years of separation, you would think that Yosef would want to spend as much time with his father as he could. We see that Yosef spent very little time alone with his father. Ephraim was the one to spend quality time with Yaakov. Why was Yosef avoiding his father whom he missed so much? The answer is that Yosef was afraid Yaakov would ask him questions as to how he ended up in Egypt, which would lead to Loshon Harah about his brothers. Yosef was willing to give up his private time with his father, the thing that he missed so much, on the small chance that Yaakov would ask him to say something that wasn’t 100 percent appropriate. We learn from here how far one must go in order to guard his tongue.
Parshas Vayigash
When Yosef revealed himself to his brothers, he said the very famous line, “I am Yosef, is my father still alive?” The Torah continues to tell us that his brothers could not answer him out of fear and embarrassment. There are two very obvious questions on this: First of all, Didn’t Yosef know that his father was still alive? His brothers kept saying over and over again, “Your servant our father” and “You can’t take Binyamin away because it will kill our father.” So why is he asking, “Is my father still alive?” Secondly, why were the brothers so afraid? The Midrash answers these questions: It says, “Woe is to us on the day of judgment, woe is to us on the day of rebuke.” The reason the brothers couldn’t answer Yosef was because they were caught in a bold face lie and they were very embarrassed. When they said to him, “If you take Binyamin away it will kill our father”, he answered them, “I am Yosef, is my father still alive?” I am the Yosef that you sold to Egypt and you didn’t care if it would’ve killed my father then. They couldn’t answer him because they knew that he was right, that they were being hypocritical in saying that they were worried about their father now when they weren’t worried at the time they sold him. Rav Abba Cohen Bardela makes a very scary comparison: If this is the reaction of Yosef’s older brothers when he catches them in a lie, imagine our reaction when Hashem catches us in multiple lies. Everyone eventually has a day of judgment when they have to meet Hashem and face up to all their deeds in this world – both bad and good. The problem is that we get into a habit of finding excuses for our mistakes and bad choices instead of facing up to them. In the next world when we are faced with pure truth, our excuses and our lies will not work. Hashem knows the truth and even knows the excuse we would give before we even give it. This is some thing that many of us have never experienced, pure truth. That is why Rav Abba Cohen Bardela says, “Woe is to us on the day of judgment, woe is to us on the day of rebuke.” The only way to prepare for that awesome event is to face up to our own mistakes and try to improve them instead of making excuses for them. When a person lives a life of honesty, it improves his quality of life in both this world and the next.
Parshas Vayeshev
Yosef’s master recognized that Hashem was with Yosef in everything he did. The Ramban says that Yosef’s master saw in a dream or just saw the Shechina on Yosef and that Hashem was with him and that is what made him successful. Rashi says that the name of Hashem was always on his lips. He would always say Baruch Hashem or B’ezras Hashem. Rav Rottman explains that these two opinions do not contradict, but compliment each other. Meaning, whoever constantly has Shem Shamayim on his lips, realizes everything is from Hashem, and he will have Hatzlacha in everything he does.
Parshas Vayishlach
The Midrash asks: When Yaakov was transporting his family, why wasn’t Dina listed? The answer is that she was hidden in a crate because Yaakov didn’t want Eisav to see her and marry her. We are taught that Yaakov was not punished for not marrying off Dina to Eisav, he was punished for not feeling bad for Eisav. Yaakov should have realized that maybe Dina will turn Eisav around for the good. Every Jew has an obligation to help their fellow Jew in every way that they can, and to feel for them even if they can’t help.
Parshas Vayetze
He approached that place and he stayed over because the sun was setting.
Rashi learns that the word Vayifga (to meet) means prayer, and the fact that it was the time of sunset shows that it was Maariv (the evening prayer). Avraham set up Shacharis (Morning prayer), Yitzchak set up Mincha (afternoon prayer), and Yaakov established Maariv. This does not mean that each one of our forefathers set up a particular prayer. It represents the whole makeup of how each one of our forefathers recognized and served Hashem. “And Avraham got up in the morning. ”Avraham started a new dawn – Belief in one G-D, a new monotheistic movement. That’s how he saw Hashem; like the start of a new day and a new discovery. Yitzchak was the continuation of Avraham. “He inherited all that Avraham had.” “And Yitzchak went to meditate at the well in the field towards evening.” The sun is at its peak. It has not begun to set; everything is clear and bright. This is how Yitzchak saw Hashem. He was the heir of Avraham. He was able to continue all the groundwork of his father. This is also how he served Hashem. Mincha is when the sun reaches its peak and has not yet begun to set.
Yaakov is sunset and darkness. Yaakov had a very tragic life. He had to run away from his brother, he was cheated by his father in-law, his favorite wife couldn’t have children, his daughter was kidnapped, he had to go to battle against an entire kingdom, for many years he thought his favorite son had died, his other son was held prisoner, and finally, he had to go down to Egypt. Through all this Yaakov recognized Hashem and served him at sunset. He saw Hashem when things weren’t so clear or nice. The interesting thing is that Yaakov is the one called the “The Chosen One” of our forefathers. He reached a level that his father and grandfather couldn’t reach. Because he saw Hashem and served Him even in dark times when things were not going his way. The Possuk says, “Blessed is the strong man who has faith in Hashem.” It takes strength to see Hashem, but if you learn to rely on Hashem and overcome your fears, that faith will be there to depend on in the future. As it says in the end of the same Passuk, “and then Hashem will be your strength.”
I have used this lesson to coin a phrase: “It take strength to have faith, but faith will give you strength.”
Parshas Toldos
The Midrash tells us part of what made Eisav give up a life of serving Hashem was the death of Avraham, his grandfather. Eisav was 15 years old when Avraham died. Eisav could not understand how someone so special and good could pass away at the age of 175. Eisav was lacking the basic understanding what every Jew should know; that our reward for Mitzvos is not in this world. Our life in this world is only to give us the opportunity to earn our reward in the next world. The next world is where we reap the rewards that we earned in this world.
Parshas Chayei Sorah
The Torah tells us that Avraham was old and had come into his days. Why the double explanation of being old? The Midrash Rabbah tells us that before Avraham’s time people didn’t look old. A person reached maturity and remained that way. Avraham was worried that people couldn’t tell the difference between him and Yitzchak. He asked Hashem to make a differentiation so people will show respect for elders. Hashem said he will make a change starting with him. That night, Avraham went to sleep and woke up the next morning with white hair and a white beard. Hashem told Avraham to be proud of his white hair; that “Hadar Zekienim Seiba -the beauty of old people is looking old”. We have been brought up in a society where everybody wants to look younger, and old age is disrespected. The Torah view is the exact opposite! Old age is something to respect and be proud of. There is a law in the Torah that has been overlooked in this country and that is “Mipnie Seiba Takum”, which means that we must stand up for the elderly. According to the Torah, we have an obligation to stand up for someone over the age of seventy when they walk into a room. Therefore, Avraham was given white hair which is supposed to be a sign of pride for every senior citizen and a hint for us to show respect for one’s age.
This is something TOP is trying to bring back. It is crucial to reach out to senior citizens and let them know they are a very important part of the Jewish community
This is something TOP is trying to bring back. It is crucial to reach out to senior citizens and let them know they are a very important part of the Jewish community
Parshas Vayera
When the Torah said Avraham planted an Eshel, Rashi brings a Machlokes, a disagreement between Rav and Shmuel. One says “Eshel” means an orchard, taking the word planted literally, and one said “Eshel” is an inn. Rav Moshe Feinstein points out that although they are similar in the fact that they are both anchored into the ground in a way that they cannot move, a building is quite different because it does not produce fruit. How could you call building an inn the same as planting? Rav Moshe answered that when it came to the acts of Chessed, kindness, of Avraham, it was the exact same thing as planting because he was getting fruit. The fruit came from his future generation who follow his example of kindness.
Parshas Lech Lecha
When Hashem told Avram to go to Canaan, He didn’t tell him where he was going. Hashem said to go to the land that I will show you. The Midrash teaches us that Hashem did this for two reasons. 1) In order that Avram could be rewarded for every step and 2) In order to make it more precious to him. Rav Yisroel Yaakov Kanievsky the Stiepeler Rav explains how this works. When something comes easy to a person, and it falls onto his lap without too much effort, he does not appreciate it as much as when he has to work for it. When Avraham left on his mission without knowing where to go, he appreciated the accomplishment so much more than if he knew where he was going the whole time. Also, had he been told where he was going each step would bring him closer to the goal, so he wouldn’t be taking each step solely because Hashem said so; he would be taking each step with a goal to get to his destination. As I’ve told my family on road trips, it not the destination that matters – it’s enjoying the ride.
Parshas Noach
The Torah tells us that Noach and his family worked day and night to feed and take care of the animals. Many of us have pets and know that you can put the required amount of food in the pen or a cage for a few days and most animals will take care of themselves. Rav Zaidel Epstien explains that Noach and his family were being trained for a whole new world. The world before the flood was a world of selfishness. Everything they did pointed to selfishness. What is immorality? Taking the physical enjoyment of marriage for personal gratification only, with no regard for others’ needs or benefit. What is Idol worship? It is not one G-d, our G-D; it’s my G-D, that I turn to for myself. Rashi says it was the sin of robbery that sealed their fate. The word used for robbery is not Gezeila, but Chamas, which refers to forcibly taking something that the seller does not want to give – even if the money is paid in full. That, in the eyes of Hashem, is robbery because in order to transfer ownership, the deal must work for everyone – not just myself. This summed up the situation: it was all about me. Therefore, the thing that sealed their fate was Chamas; regarding spouses, property, or anything, it’s all about me. Noach and his family had to build a brand-new world in order to get out of the same rut it was in before. The new forerunners had to be trained in the concept of “Olom Chesed Yibaneh”. The world is built on kindness and giving to others!
Parshas Bereishis
When we think about a day of holiness, we think about Yom Kippur, a day in which we abstain from everything physical and spend the entire day in prayer. Believe it or not, the holiest day on the Jewish calendar, is Shabbos. As we see in this week’s Parsha, G-d Himself finished creating the world and sanctified this day above every other day. All the yearly holidays were commanded in the Torah, but affixing them in the proper time was left to the Rabbis. The holidays are our days to bring G-d closer to us, but Shabbos is G-d’s day, and He brings us closer to Him. So, on Yom Kippur, which is the holiday where we show our absolute devotion to G-d, we deny ourselves physical pleasure and try to be more spiritual, more G-dly. Shabbos is G-d’s day, and He invites us to be His guests. He wants us to enjoy His day and wants us to have the physical pleasure that gives us enjoyment. The essence of Shabbos is to enjoy our time with G-d – on His day.
Devarim:
Parshas Vezos Habracha
The Midash tells us that when Moshe died many of the greastest personalities of previous generations challenged Moshe. They said he was not as great as they were. One of the challengers was Noach, who said he was greater because when Hashem wanted to destroy the world he saved Noach and his family proving that he was the greatest of his generation. Moshe answered him that when Hashem was going to destroy the Jewish People over the Golden Calf, he prayed and saved them. He even put his own life on the line by asking Hashem to wipe him out also, and spoke very harshly to Hashem. All this to save Hashem’s children. No one is put in this world to serve themselves – from the greatest to the simplest -our greatness is measured by how much we care about others.
Parshas Ha’azinu
“Hashem’s portion is His people. Yaakov is His inheritance”
Every day in davening we say,
How happy we are, how great is our lot, how beautiful is our inheritance.
We are the children of Avraham, Yitzchak, and Yaakov. We are Hashem’s people, chosen to serve Him.
The servant of a king is also royalty. Every Jew needs to realize (especially this time of year) that Hashem loves each and every one of us. He therefore gave us a Torah which is a tool showing us how to run our lives with a sense of priorities, morals, and Kedusha. Hashem rewards us for keeping these mitzvos, which are for our own benefit anyway, and punishes us like a parent who punishes a child for the child’s own good. More than any other time, from the Yomim Noraim through Sukkos, Hashem shows us this love by allowing us to do Teshuva for our mistakes, receive forgiveness, and then celebrate our closeness to Him.
The servant of a king is also royalty. Every Jew needs to realize (especially this time of year) that Hashem loves each and every one of us. He therefore gave us a Torah which is a tool showing us how to run our lives with a sense of priorities, morals, and Kedusha. Hashem rewards us for keeping these mitzvos, which are for our own benefit anyway, and punishes us like a parent who punishes a child for the child’s own good. More than any other time, from the Yomim Noraim through Sukkos, Hashem shows us this love by allowing us to do Teshuva for our mistakes, receive forgiveness, and then celebrate our closeness to Him.
Another incredible gift Hashem gave us is part of Himself.
”Ki Chelek Hashem Amo –
Hashem’s portion is His nation.” We have an immortal soul which is a part of Hashem Himself. No one has any excuse not to attain Torah and fear of Heaven, because we were each given a spiritual power which is super human. There is no spiritual level that we cannot reach if we try. Hashem promises us:
“Harchev Picha Vamleihu – Open your mouth and ask for it and I will fulfill your request.”
“Ask your father and he will tell you, and your grandfather and he will say to you”
How appropriate is this Passuk for the Torah Outreach Program! The people who come to this program have not only so much to gain, but so much to give. Just by listening to them, I’ve learned so much about the trials and tribulations of the past generation: here, in Europe, and in Israel. I am very grateful to be part of their lives!
Parshas Vayelech
1) In this week’s Parsha, Moshe is told his day has come. Hashem says, “Hen Korvu Yomecho Lomus –
Your day to die has surely come.” Moshe asks Hashem,” Why do you use the word ‘Hen’ meaning surely come? I used that word to praise you when I said, “The heavens surely (Hen) belong to Hashem.” Moshe complained that it’s like someone gave a beautiful sword to the king, and the king had him executed with that sword. Hashem Answered Moshe that Moshe forgot about the first time he used that word. When Moshe was told by Hashem to take the Jewish people out of Egypt, he said that the people won’t believe him, “Hen Lo Yaminu Li.” Moshe used the word Hen to speak badly about Hashem’s children. Therefore, even his praises of Hashem couldn’t stop that word from coming back to bite him. As we are preparing for Yom Kippur we have to realize how much significance Hashem gives to speech and guarding our tongues from all forms of negativity.
If we accept upon ourselves to be more careful with our speech, Hashem will bless us with a G’mar Chasima Tova.
2) It is very peculiar that this Shabbos is called Sabbos Shuva . We don’t say Slichos or Veduy. There is no mention of repentance whatsoever other than the Haftorah. But yet this Shabbos is given a title of Shabbos Shuva – greater than any other day of Aseres Yimei Teshuva?
The word Teshuva does not mean to repent; it means to return. These days we are returning back to Hashem, rebuilding our relationship. When a Jew does something against the Torah, he pulls himself away from his creator and builds a barrier. During this time of year, we are trying to tear down those barriers and rebuild our relationship with Hashem. Confessing our sins is just one way to get there. Shabbos was given to us as a day when we are automatically given a close bond with Hashem like children at the table of a loving parent. What better way to rebuild a severed relationship? Perhaps this is why the Gemarah says, “Kol Hashomer Shabbos C’Hilchoso, Molchlim Lo Al Kol Avonosov – Whoever keeps Shabbos properly, all his sins are forgiven.”
Your day to die has surely come.” Moshe asks Hashem,” Why do you use the word ‘Hen’ meaning surely come? I used that word to praise you when I said, “The heavens surely (Hen) belong to Hashem.” Moshe complained that it’s like someone gave a beautiful sword to the king, and the king had him executed with that sword. Hashem Answered Moshe that Moshe forgot about the first time he used that word. When Moshe was told by Hashem to take the Jewish people out of Egypt, he said that the people won’t believe him, “Hen Lo Yaminu Li.” Moshe used the word Hen to speak badly about Hashem’s children. Therefore, even his praises of Hashem couldn’t stop that word from coming back to bite him. As we are preparing for Yom Kippur we have to realize how much significance Hashem gives to speech and guarding our tongues from all forms of negativity.
If we accept upon ourselves to be more careful with our speech, Hashem will bless us with a G’mar Chasima Tova.
2) It is very peculiar that this Shabbos is called Sabbos Shuva . We don’t say Slichos or Veduy. There is no mention of repentance whatsoever other than the Haftorah. But yet this Shabbos is given a title of Shabbos Shuva – greater than any other day of Aseres Yimei Teshuva?
The word Teshuva does not mean to repent; it means to return. These days we are returning back to Hashem, rebuilding our relationship. When a Jew does something against the Torah, he pulls himself away from his creator and builds a barrier. During this time of year, we are trying to tear down those barriers and rebuild our relationship with Hashem. Confessing our sins is just one way to get there. Shabbos was given to us as a day when we are automatically given a close bond with Hashem like children at the table of a loving parent. What better way to rebuild a severed relationship? Perhaps this is why the Gemarah says, “Kol Hashomer Shabbos C’Hilchoso, Molchlim Lo Al Kol Avonosov – Whoever keeps Shabbos properly, all his sins are forgiven.”
Parshas Nitzavim
This is the last Shabbos of the year! Rav Eliyahu Lapian says it’s like having very important company staying in your home for a year. For the first few weeks that they are with us, we treat them like royalty but after some time we treat them like family. When they leave however, we make a final meal and treat them with tremendous honor showing how much we appreciated their stay. Every Shabbos we have Hashem Himself staying with us. Some Shabbosim we treat Hashem with respect by honoring Shabbos, but sometimes, even though we are keeping the laws of Shabbos, we relax our standards of Kavod due to familiarity and rote. This Shabbos is the last Shabbos of the year, the last time this year we will have the Ribbono Shel Olom in our homes. Says Rav Eliyahu Lapian: This Shabbos we need to pull out all the stops, we need to show Hashem how we are Michabed his Shabbos on the last Shabbos of the year.
One of the more famous line in this week’s Parsha is, “Ki HaMitzva Hazos Asher Anochi Metzavcha Hayom Lo Niphlas Mimcha – This Mitzvah that I command you is not hidden from you.” “Beficha U’bilvavcha Lasoso – It is in your mouth and in your heart to do it.” What is this Mitzvah? The Ramban says that the Mitzvah is Teshuva. The Torah is telling us on the Shabbos before Rosh Hashanah that doing Teshuva is part of the DNA of every Jew!
One of the more famous line in this week’s Parsha is, “Ki HaMitzva Hazos Asher Anochi Metzavcha Hayom Lo Niphlas Mimcha – This Mitzvah that I command you is not hidden from you.” “Beficha U’bilvavcha Lasoso – It is in your mouth and in your heart to do it.” What is this Mitzvah? The Ramban says that the Mitzvah is Teshuva. The Torah is telling us on the Shabbos before Rosh Hashanah that doing Teshuva is part of the DNA of every Jew!
Parshas Ki Sovo
There are two times in this week’s Parsha that we are told how important it is to have gratitude.
When bringing our first fruits to Yerushalayim, we are told “You should rejoice with all the good that Hashem has done for you and your household.” Later in the Parsha, in the middle of the rebuke, we are told that we will be punished for not serving Hashem with joy and a happy heart.
Why all the emphasis on joy and gratitude, isn’t it enough that to just keep the Mitzvos?
When Adam met Kayin after Kayin had murdered Hevel, Adam asked him what happened. Kayin told Adam that he did Teshuva and he was forgiven. Adam hit himself on the head and said, “I wish I would have known the power of Teshuva!” He then wrote a poem about Teshuva called Mizmor Shir Leyom Hashabbos. If you look at the words, there is no mention of Teshuva, just words of gratitude. Because at that moment, Adam understood that the best way to do Teshuva is through gratitude. When we recognize what Hashem does for us, it makes us want to come closer to Him.
When bringing our first fruits to Yerushalayim, we are told “You should rejoice with all the good that Hashem has done for you and your household.” Later in the Parsha, in the middle of the rebuke, we are told that we will be punished for not serving Hashem with joy and a happy heart.
Why all the emphasis on joy and gratitude, isn’t it enough that to just keep the Mitzvos?
When Adam met Kayin after Kayin had murdered Hevel, Adam asked him what happened. Kayin told Adam that he did Teshuva and he was forgiven. Adam hit himself on the head and said, “I wish I would have known the power of Teshuva!” He then wrote a poem about Teshuva called Mizmor Shir Leyom Hashabbos. If you look at the words, there is no mention of Teshuva, just words of gratitude. Because at that moment, Adam understood that the best way to do Teshuva is through gratitude. When we recognize what Hashem does for us, it makes us want to come closer to Him.
Parshas Ki Seitzei
The Mitzva of Shiluach HaKan, which is sending away the mother bird before taking the eggs, has tremendous power. The Midrash says it helps brings Moshiach and it helps bring Eliyahu Hanavi. The Midrash tells us that the Torah is alluding to this in the words “Shalach Tishalach – You should surely send”, referring to the mother bird. The word Shalach is referring to Mashiach and Eliyahu Hanavi who is the one who will tell us that Mashiach is on his way.
Rabbi Ephraim Eliyahu Shapiro has another allusion to Eliyahu and Moshiach. The verse in our Parsha says, “Shalach Tishalach es HaEM V’es Habanim Tikach Lach – Send away the mother and take the offspring for yourself.” This says Rabbi Shapiro can allegorically mean that we are asking
G-D, “Send the EM which is an acronym for Eliyahu and Moshiach and take your children back!”
May it happen speedily in our days!
Rabbi Ephraim Eliyahu Shapiro has another allusion to Eliyahu and Moshiach. The verse in our Parsha says, “Shalach Tishalach es HaEM V’es Habanim Tikach Lach – Send away the mother and take the offspring for yourself.” This says Rabbi Shapiro can allegorically mean that we are asking
G-D, “Send the EM which is an acronym for Eliyahu and Moshiach and take your children back!”
May it happen speedily in our days!
Parshas Shoftim
We are now in the month of Elul and it’s interesting to note that the Torah reading this week and next week deal with the laws of going to war. The Torah reading most often reflects the time of year that we are in. Why then when we are supposed to be preparing for the days of judgement, are we hearing about going to war? Rav Avraham Schur explains that the Torah is alluding to the personal war we are supposed to be waging within ourselves This is the time of year when we change our ways by suppressing and conquering our Yetzer Hara (the inclination to do evil). We are told in the Torah: Don’t be afraid to go to war since Hashem is on our side. It’s the same thing here; if we make the effort to come close to Hashem, He’ll take us the rest of the way. The acronym for the name of Elul shows us this. Ani L’Dodi V’Dodi Li – I am for my beloved and my Beloved is for me. First we show Hashem our love for him and He will return that love a thousand fold
Parshas Re’eh
Before the Torah was given, reward and punishment were meted directly by Hashem. After receiving the Torah, our actions (both positive and negative) have consequences as a direct outcome of the action. Rav Chaim Volozhin taught that being made in the image of G-D means that we are in control. All the good and bad in this world are directly depending on our actions. In this week’s Parsha, we are told, “I put before you life and death and I’m advising you, ‘Choose life!’”
Parshas Eikev
Last week, we talked about the importance of recognizing that everything that happens is from Hashem. Even if we don’t recognize it, G-D is controlling everything that happens and has our ultimate best interests in mind. How can we strengthen this all-important belief in our minds and hearts? King David uses a verse from this week’s Parsha to give us a very useful tool, “Mah Hashem Elokecho Shoel Mimcha? Ki im L’yirah – What does your G-D want from you? Only to be in awe of Him.” Dovid Hamelech uses this as his source to decree the Rabbinic edict of making 100 Brachos a day. He said the word, “Mah”, which means what, can also be read as “Meah”, meaning 100. Why is a major rabbinic edict based on the play of a word that seems to have nothing to do with the edict? The answer is simple: Saying a Bracha 100 times a day is a constant reminder, or affirmation, that G-d is there. Baruch Atoh means bless you. I’m talking to G-D in the first person; He’s in front of me. He is the one that is giving the food I am about to eat or the experience I am about to have. If we were to think about these words 100 times a day when doing simple mundane things, such as every time we eat an ice cream or drink a coffee, we would have a constant reminder that we are in the presence of the Almighty!
Parshas V'Eschanan
This week’s Parsha repeats the Ten “Commandments” that were said originally in Parshas Yisro with certain additions and changes. The Oral Torah goes into in-depth explanations every time there is one of these changes or additions. We see a prime example of this in Parshas Yisro. We are told, “Zechor Es Yom Ha’Shabbos Lekadsho – Remember the Shabbos to keep it holy”. In our Parsha here, V’Eschanan, we are told, “Shamor Es Yom Ha’Shabbos Lekadsho – Guard the Shabbos to keep it holy”. There are many questions that arise regarding the two differences and many lessons to be learned. First of all, what’s the difference between Guard and Remember? To guard means to protect something from harm, to avoid the negative. To remember means to do something that will make us think about that thing, to promote the positive. Hence, Shamor is talking about the negative commandments of Shabbos, the things we are not allowed to do. Zachor is talking about the positive commandments of Shabbos, making Kiddush, dressing nicer, eating better, studying Torah, and resting. The reason one is said here and the other is said in Yisro is to teach us that they were actually said simultaneously by Hashem; something which is impossible for a man to do or even write. Why were they said simultaneously – to show that they are of equal importance. The laws of honoring, respecting, and enjoying Shabbos are equal to the laws that forbid work on the Holy Day. It is only through a combination of the two aspects of Shabbos that we can receive the full benefit of Shabbos!
Parshas Devarim
The beginning of the Parsha gives what seems like a detailed description of where the Jewish people were at the time. Rashi, however, points out that they were not at the places that were mentioned, or that some of the locations didn’t even exist. So why were those places mentioned? The answer is that they were hinting to places that K’lal Yisroel sinned, and the Torah did not want to talk disparagingly about the Jewish nation. This seems strange: We are all taught that each place mentioned alludes to another sin, so why not just say it? This answer is the same that we mentioned a few weeks ago regarding Bilam. Why didn’t Hashem let Bilam curse the Jewish people and just not allow the curses to be fulfilled? Because He didn’t want Bilam to say something negative about the people. As we enter into Tisha B’Av, we should remember that just speaking negatively about another Jew regardless of who is listening or who is not listening is wrong!
Bamidbar:
Parshas Matos Massai
The Sfas Emes points out that when Moshe berated the tribe of Reuven for wanting to settle on the East side of the Jordan river and not in Eretz Yisroel proper, the people kept quiet throughout his entire speech. He told them they are making the same mistake as the spies did 40 years earlier and are going to demoralize the nation again from crossing over into the Jordan River. They did not answer that they had every intention of crossing over and helping to conquer the land until Moshe was done berating them. The Gerrer Rebbe explains that it is a privilege to hear the rebuke of a great man even if they did not deserve it. In order to learn this lesson, a person needs to control their ego. It is our ego which stops us from learning from others and growing closer to Hashem.
Parshas Pinchas
The Midrash points out a specific reason that the story regarding Tzelafchad’s daughters asking for their inheritance for land is written after a statement that everyone from the previous generation had died because they believed the spies evil report and did not want to enter Eretz Yisroel. This, says the Midrash, is showing us that the woman of that generation tried to rebuild everything the men tried to tear down. The Midrash gives several examples of this. At the Egel Hazahav, the women would not give up their jewelry to build the Egel. Even more so, they argued with the men. We also see when the Jewish people were enslaved in Egypt, the men wanted to give up and stop having children and it was their wives who never gave up. When the spies came back, the men were scared and rebelled, but the women had faith and wanted to go in. This is an old story – the women of Klal Yisroel whose faith has kept us alive. One of our residents recently passed away at the age of 103. She always came to our classes even after her hearing was completely lost. She always said what little she remembers about Yiddishkeit, she remembers from her Bobby who lived with her family as she was growing up. The Bobbies of Klal Yisroel are the backbone of our people, and TOP is here for those Bobbies!
Parshas Balak
The Midrash tells us that the angel that Hashem sent to Bilam was an Angel of Rachamim, mercy. This angel had a sword drawn and told Bilam that had his donkey not stopped, he would have killed him. That doesn’t sound like mercy, but the Malach was trying to stop him from trying to curse the Jewish people, thereby, destroying himself. Rav Avraham Pam, OB”M, says this happens in our lives all the time. We don’t realize when things look harsh, it’s actually Hashem’s mercy leading us to take a whole different path in life. He tells a story about when Rav Eli Meir Bloch was in America fundraising for Telshe Yeshiva and he couldn’t get back to Lithuania because of the war. Instead of letting this destroy him, he took it as a sign to build Torah in America. Telshe was destroyed but because Rav Eli Meir Bloch was not able to go back, he survived and replanted Telshe Yeshiva in America.
Parshas Chukas
One of the main themes of last week’s Parsha proved that Moshe did nothing on his own; everything he said or did was directly from Hashem’s instructions. Therefore, there was never a reason to direct complaints against Moshe since he was only the messenger. Why then in this week’s Parsha as the people get tired of the journey and the Mann do they complain about Moshe again?
The Ohr Hachaim Hakadosh answers that their complaint was quite different this time. They had learned their lesson. The Torah says, “Va’Yidaber Ha’am B’Elokim Ub’Moshe – The people spoke out about Hashem and Moshe.” They realized that everything is from Hashem, but they were upset with Moshe for not Davening to take them on a less circuitous route. Their mistake was not realizing, “Kol Maa Da’avid Rachmana Letav Avid – Everything G-D does is for the best.”
The Ohr Hachaim Hakadosh answers that their complaint was quite different this time. They had learned their lesson. The Torah says, “Va’Yidaber Ha’am B’Elokim Ub’Moshe – The people spoke out about Hashem and Moshe.” They realized that everything is from Hashem, but they were upset with Moshe for not Davening to take them on a less circuitous route. Their mistake was not realizing, “Kol Maa Da’avid Rachmana Letav Avid – Everything G-D does is for the best.”
Parshas Korach
It is the power of speech that shows our spiritual essence and raises us above the animals. Therefore learning Torah which is done with the mouth and human intellect is equal to all 613 Mitzvos combined. On the other hand, the great power that comes through speech can also cause the most destruction. We saw this in last week’s Parsha the horrible damage that the spies caused with their words, and the destruction that came through speech in this week’s Parsha. Entire families of men, women, and even children were swallowed up by the earth due to harmful speech and useless arguments.
Parshas Shlach
In some ways, this is the saddest Parsha in the Torah. It is in this Parsha, that the spies come back with a false and negative report about Eretz Yisroel. The people cry they don’t want to go in, and Hashem decrees the 40 years of wandering in the desert. He also decrees that this day, the 9th of Av, will be a national day of mourning, and all Jewish tragedies have roots on this day. The Midrash tells us, however, that despite all the sadness, Hashem reemphasizes again and again the guarantee that Eretz Yisroel is promised to our forefathers. Even though this generation wouldn’t be allowed to enter the land and inhabit it as their own, it will go to their descendants. Part of our Emunah in Hashem is that He is immortal. If you believe that Hashem is immortal, it is a given that His promise is immortal. Generations come and go, but Hashem’s promise that Eretz Yisroel will unequivocally belong to the Jewish people will remain forever.
Parshas Behaloscha
In this week’s Parsha, Aharon is commanded to light the Menorah in the Mishkan and later his descendants were given the same privilege in the Bais Hamikdash. The Midrash asks: Why does G-D, who is the master and keeper of all light, need us to light candles for Him? The Midrash answers with a parable. A man who could see was helping a blind man walk home. When they got to the dark house, the man who could see asked the blind man to go in and light the candles for him. The blind man asked, “Why, if you can help me all the way home, do you need me to light up the house for you?” The man answered that I didn’t want you to feel that I did you a favor for nothing. The Midrash continues and says: We are the blind man groping in the dark and Hashem is the one who can see. He gives us the Mitzvah of Menorah and all the Mitzvos so we can feel we are earning the tremendous care He gives us all the time in this world and the next.
Parshas Nasso
The birth order of the sons of Levy were Gershon, Kehas, and Merari. Why is Kehas mentioned first in last week’s Parsha and Gershon isn’t mentioned until this week’s Parsha? The Midrash Rabba answers Kehas is given the job of carrying the The Aron Hakodesh which holds the Torah so he is mentioned first. This shows that Torah is more precious than birth rank. The Kli Yakar however asks why then wasn’t the Aron given to Gershon, the older brother, to carry? He answers that it was purposely not given to the oldest to show that Torah is not reserved for people with rank or stature only, everyone can have the Torah if they put their mind to it.
Parshas Bamidbar
Why is the Tribe of Levi shown more respect until this very day?
When the Jewish people sinned at the golden calf only the tribe of Levi remained steadfast and unaffected. When Moshe called out after his return, “Who is for G-D, come to me!” the entire tribe of Levi came. G-D said, “They come for me, I will be there for them forever. Levi resisted all pressures from the rest of the people and dedicated themselves purely form the sake of G-D and His Torah. G-d, in turn, considers their descendants as his personal servants for all time. As we approach Shavuos in a time that we are each on our own in many ways, it is time to consider and reflect on our own level of service to G-D and his Torah.
When the Jewish people sinned at the golden calf only the tribe of Levi remained steadfast and unaffected. When Moshe called out after his return, “Who is for G-D, come to me!” the entire tribe of Levi came. G-D said, “They come for me, I will be there for them forever. Levi resisted all pressures from the rest of the people and dedicated themselves purely form the sake of G-D and His Torah. G-d, in turn, considers their descendants as his personal servants for all time. As we approach Shavuos in a time that we are each on our own in many ways, it is time to consider and reflect on our own level of service to G-D and his Torah.
Vayikra:
Parshas Behar- Bechukosi
I always find it amazing how very often the weekly Parsha is connected to the time of year. Last Shabbos, which was the Shabbos before Lag Ba’Omer, the Parsha talked about the Mitzva of Sefiras Ha’Omer. This week, the Shabbos after Lag’ Ba’Omer which marks the end of the plague that claimed the lives of Rebbe Akiva’s 24,000 students, it talks about the sin of verbal abuse. We know the reason that the students of Rebbe Akiva died was their lack of mutual respect.
A man shall not oppress his friend. The Midrash learns this Passuk to mean verbal abuse. A person needs to be very careful not to hurt another person’s feelings through words. Although the secular world is fond of saying, “Sticks and stones may break my bones, but names will never hurt me”, the Torah teaches us the opposite, “HaChaim Vehamoves Byad Haloshon – life and death are in the hands of the tongue!”
The Shem M’Shmuel explains that the power of speech is a spiritual power and is, therefore, more powerful than any other power we possess. We need to use this power responsibly.
A man shall not oppress his friend. The Midrash learns this Passuk to mean verbal abuse. A person needs to be very careful not to hurt another person’s feelings through words. Although the secular world is fond of saying, “Sticks and stones may break my bones, but names will never hurt me”, the Torah teaches us the opposite, “HaChaim Vehamoves Byad Haloshon – life and death are in the hands of the tongue!”
The Shem M’Shmuel explains that the power of speech is a spiritual power and is, therefore, more powerful than any other power we possess. We need to use this power responsibly.
Parshas Emor
A man shall not oppress his friend. The Midrash learns this Passuk to mean verbal abuse. A person needs to be very careful not to hurt another person’s feelings through words. Although the secular world is fond of saying, “Sticks and stones may break my bones, but names will never hurt me”, the Torah teaches us the opposite, “HaChaim Vehamoves Byad Haloshon – life and death are in the hands of the tongue!”
The Shem M’Shmuel explains that the power of speech is a spiritual power and is, therefore, more powerful than any other power we possess. We need to use this power responsibly.
Rashi asks, “Why is Shabbos listed as the first of the Moados (the holidays) when it’s not a Moed? He answers that one who violates the holidays it is as if he is violating the Shabbos. Rav Shimshon Pincus explains this Rashi to mean that the Holiness that is part of the holiday comes from the Holiness of Shabbos. The source of any Holiness in reference to ‘time’ comes from Shabbos. Pesach and Sukkos always have at least one Shabbos within their days. Rosh Hashana marks the day that Adam Harishon was created, which was Erev Shabbos. Yom Kippur is called Shabbos Shabboson, and Shavuos is after seven complete weeks – Sheva Shabbosos Temimos. All our times of Holiness revolve around Shabbos.
Parshas Achaarie Mot- Kedoshim
The Torah tells us that the Kohen Gadol cannot go into the Kodesh Hakoshim whenever he wants. We are then told he can only go in “Bezos -with this”. After hearing that, Kayin did Teshuva for killing his brother and was forgiven. Adam Harishon wrote “Mizmor Shir L’yom HaShabbos” as an ode to the power of Teshuva. There is, however, no mention of Teshuva – only praises to G-d. Nonetheless, there is one peculiar verse “Ukesial Lo Yavin es Zos – the fool does not understand ‘Zos’ this. And finally, in the Tehillim of “L’David Hashem Ori” which is recited between the beginning of the month of Elul until the end of the holiday of Sukkos it say”BeZos Ani Boteach” In “Zos” I put my trust. What is this word “Zos ” all about? The Gematria, or numeric value, of “Zos” is 408. On Rosh Hashana we say there are three things that can nullify a bad decree: Fasting which is called “Tzom”, using our voice, which is known as “Kol” to call out in prayer, and giving “Mamon” or money to charity. The numerical value of “Kol” “Mamon ” and “Tzom” is 408. The Kohen Gadol goes into the Kodesesh Hakadoshim with a combination of prayer, fasting and charity. We say during the High Holiday season: “It is in my prayers fasting and charity that I put my trust”. Adam Harishon said only a fool does not understand the power of prayer, fasting, and charity.
Parshas Tazria Metzorah
There is a fascinating Gemara in Eiruchin 15b, that explains the passuk from this week’s Parsha, “Zot Tehiyeh Torat Hametzora” is illuding to “Zot Tehiyeh Torat Motzei Shem Ra”. The Gemara says that anyone who speaks Loshen Horah (gossip which is true) or worse, Motzei Shem Ra (false rumors and exaggerations), it is as if he denies the entire Torah. This is one of the seven sins for which a person receives the punishment of Tzara’at.
Nowadays, people do not see Tzara’at, but is still affects the Neshama of a person. We are told that when a person goes to sleep at night, 1/60th of his Neshama goes up to Shamayim. If he speaks Loshon Horah, his Tzara’at, becomes prevalent on his Neshama, and no one in Shamayim will go near him, including Hashem’s Shecinah (the Divine presence of G-D) or the Malachim.
In the times when Tzara’at was noticeable, the person who was afflicted with Tzara’at had to separate from the entire community and warn others not to go near him. This was Middah K’neged Middah (measure for measure). The one who spoke Lashon Horah separated his victim from the rest of the community and has made him feel isolated, so now he is separated from others and he feels isolated.
There are countless stories of people whose lives have literally been destroyed by Motzei Shem Ra, people spreading rumors about them that are simply not true.
One of the reasons we must be so careful about our speech is the difficulty and near impossibility of retracting what is said. It is like tearing open a feather pillow in the middle of the town square — and then trying to gather up all the feathers and put them back in the case.
Nowadays, people do not see Tzara’at, but is still affects the Neshama of a person. We are told that when a person goes to sleep at night, 1/60th of his Neshama goes up to Shamayim. If he speaks Loshon Horah, his Tzara’at, becomes prevalent on his Neshama, and no one in Shamayim will go near him, including Hashem’s Shecinah (the Divine presence of G-D) or the Malachim.
In the times when Tzara’at was noticeable, the person who was afflicted with Tzara’at had to separate from the entire community and warn others not to go near him. This was Middah K’neged Middah (measure for measure). The one who spoke Lashon Horah separated his victim from the rest of the community and has made him feel isolated, so now he is separated from others and he feels isolated.
There are countless stories of people whose lives have literally been destroyed by Motzei Shem Ra, people spreading rumors about them that are simply not true.
One of the reasons we must be so careful about our speech is the difficulty and near impossibility of retracting what is said. It is like tearing open a feather pillow in the middle of the town square — and then trying to gather up all the feathers and put them back in the case.
Parshas Tzav
I just heard a Natziv that said that the final war won’t be a real war, but a disease. Also the final Geula will be like the like first Geula. In the first Geula from Mitzraim, the Jewish people were not allowed out of their homes on the night of the Seder, the same way we will have to stay in our homes for this Pesach. May this be our last Pesach in Golus!
Parshas Vayikra
According to Medrash Rabbah the Shoresh or root of the word Karban is Yakar which means precious.Our Karbanos are precious in the eyes of our creator, but more so we his people are precious in G-d’s eyes. The Medrash points out how much Hashem payed for us when he took us out of Egypt. He turned over nature for us. This is how much Hashem values us.