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The minhag on Purim is that during the reading of the megilah, certain parts are read with a sad and cheerless tune; the same tune that is used when we read Megilas Eicha. Amongst them are ‘v’kaylim m’kaylim shonim’ and ‘asher heglah m’yerushalaim im yichunya melech yehuda’…..

On the surface we can comprehend the second pasuk since it depicts the beginning of the galus. The first pasuk, however, does not. This being so, why do we read it in that tune? The gemara answers that it was also associated with the galus since the pasuk is referring to the kaylim of the Bais Hamikdash. Achashveirosh had the audacity to use the vessels of the Bais Hamikdash for his personal pleasure; we therefore read those words in the niggun of Eicha.

They say over, that in the spirit of Purim, someone asked the Satmar Rebbe Zt”l why we lain these pasukim in the tune of Eicha? The answer given was that we wanted to ensure that the litvaks would be happy on Purim. He asked further, if so, why don’t we lein the whole megilah in that tune? He answered; ‘We don’t want things to get out of control.’ Although there are those yichidim that bring their milk crates and crocs to megilah reading for those few pasukim that we read in the tune of Eicha, this custom has yet to be universally accepted : – )

Rav Hutner, Zt”l, in the Pachad Yitzchok, asks a striking question. The pasuk earlier says ‘v’es yikar tiferes gedulaso’ which Chazal learn from there that Achashveirosh himself wore the bigdei kehuna. Based on what we said earlier, shouldn’t these words also be read in the tune of Eicha?

The Ba’alei Mussar answer with an interesting thought.

At the party, the bigdei kehuna were only worn by Achashveirosh who stood up and tried to make himself grand by looking like the Kohen Gadol. On the other hand, the kaylim were not only used by Achashveirosh, they were also used by all of klal Yisroel. True, it was very painful to see Achashveirosh wearing the begadim but the ramifications of this aveirah was much more severe with the fact that the yidden themselves were coerced into using the holy kaylim of the Bais Hamikdash. A goy can do an aveira and a yid can do a similar aveira. But the collateral damage is different because a gentile is not empowered with a level of holiness and destiny as that of a yid.

In Nefesh Hachaim, Rav Chaim Volozhin Zt”l, says that when a yid does an aveira in his mind the destruction he causes is worse than the destruction that the evil Titus caused the time he brought a zonah in the Kodesh Kodoshim. The Kodesh Kodoshim was the holiest place on earth and z’nus is one of the worst aveirous chamuros a person can ever transgress. How can we say that an aveira in your mind is worse?! This begs for an explanation…

In Parshas Ki Sisa, after Moshe Rabeinu witnessed the Cheg HaEgel, he smashed the Luchos. At the end of his life this act is listed as one of his greatest feats. Why? What was the great ma’aleh that Moshe did when he broke the Luchos? Rav Moshe Feinstein Zt”l says that Moshe Rabeinu was teaching klal Yisroel that when they do aveiros-don’t think you’re just doing something dreadful to yourself. When a yid does an aveira it doesn’t just affect him, it wreaks havoc on the entire klal Yisroel. A small aveira of a Yid causes more damage that the appalling acts of a goy. This was the lesson Moshe was teaching klal Yisroel.

This is rationale why only the pasukim that describe the aveira of klal Yisroel is when we read it in the niggun of Eicha, because that is factual destruction. Being that klal Yisroel is empowered with their actions they have the ability to build or demolish; create or destroy. A misdeed of a goy cannot reach the heights of a yids aveira.

As we approach Purim we should realize that the opposite is true, we should not underestimate the power of Mitzvos. As we are giving Tzedakah or eating the Seudah on Purim, realize that we are doing the will of Hashem and it is influencing the entire world.

We know that the first word in parshas Vayikra has a small aleph. Chazal note that the reason was due to the humility of Moshe Rabbeinu.

Rav Shach, zt”l, asks an interesting question. Every letter in the Torah has crowns and simanim, known as tagim, on top of them. We know that the Tanaim were able to uncover and teach us many aspects of halacha from the style and placement of these tagim. They were actually part of the Torah itself and a sefer Torah that does not have any, is considered to be pasul. Based on this, why did Moshe minimize the letter aleph? The outcome of this action is that the small letter aleph doesn’t have any tagim on top of that letter? Yes, he was minimizing the aleph but he was also losing the ability for klal Yisroel to learn an abundance of halachos and explanations from it. What was the tradeoff and why would he do that?

Answers the great Ponevezh Rosh HaYeshiva zt’l, with a beautiful idea.

The purpose of minimizing the letter was because of his anava; his humility. There were multitudes of halachos that can be learned from his anivus. The fact that Moshe went out of his way to minimize his anivus teaches us a so much more! Instead of teaching us halachos in tagim we received a shiur in what anivus is.

Every person has to understand that the entrance way to performing mitzvos and following the proper derech Hashem, begins with anivus. If not, and you don’t know that others have ideas and can help you grow, then you have no chance and no hope in growing and becoming great.

The end of Parshas Zos HaBracha is a eulogy on Moshe Rabbeinu. If we were writing it what would we have said? That he was moser nefesh as a leader and took us out of Egypt, how he split the sea, etc. But what does the Torah say? Only two words. That he was an eved Hashem; his ears were constantly open to other people’s instructions.

Sforono, by the chait haEgel, writes, that when Hashem was telling Moshe about the Egel he wasn’t as concerned about the actual ma’aseh that was occurring but rather was more concerned because bnei Yisroel were stubborn; they were an ‘am kishei oref’; they were not willing to accept anything.

Every mitzvah can be done on a higher level if we are willing to listen to other people. The fact that Moshe minimized the aleph and we lost multitudes of halacha may be so; but due t that we have gained a newfound appreciation for all the mitzvos in the Torah and they now hold new perspectives on an approach for yiddishkeit, and that was most valuable. We can now perform mitzvos on a higher level and have a newfound appreciation on kol haTorah kula.

Parshas Pekudei is usually paired together with the previous weeks parsha, Vayahkel, as both parshiyos deal with the building of the Mishkan and the clothes for the Kohanim. At the beginning of the building process, in last weeks parsha, it was established that Betzalel would be leading this project. The gemara in Berachos (55a) states that at the time Hashem commanded Moshe to build the Mishkon he told him “go to Betzalel and tell him to build the Mishkon followed by the Aron and kaylim. But Moshe went to Betzalel and reversed the order that Hashem told him. He commanded Betzalel to “make the Aron, kaylim and Mishkon.” Betzalel then says ‘Moshe, shouldn’t the proper order be to first build the house (Mishkon) and then bring in the furniture (kaylim) and you’re telling me that I should first build the Aron and kaylim and then the Mishkon? Where am I going to house the kaylim that I am going to build? Maybe Hashem meant to first build the Mishkan and then the Aron and kaylim?’ It was at this point that Moshe responded שמה בצל א-ל היית וידעת, maybe you really knew what Hashem meant originally; and it was in that order that Betzalel did actually build the Mishkan.

What exactly was the reasoning behind what Moshe did on what Hashem had asked him in relaying this message to Betzalel?

The Meshech Chochma tells us the fascinating reasoning into the thought process of Moshe rabbeinu.

What made the Mishkon so special? What was distinctive about it? The uniqueness was that it was comprised of donations made by all of klal Yisroel. But not just regular contributions; it was donations made by people who were beyond ecstatic. They couldn’t hold back their joy and emotions; they were so contented to donate. It was the work; the art; the labor of klal Yisroel as a whole that made up the Mishkon. It took a group of individual gifts that made up one brand new entity.

The Meshech Chochma continues to say how every single yid is holy. There are things that are holier than a yid (man) too, like the Aron. The Aron by itself is much holier that a yid by himself. However, the kedusha of klal Yisroel as a whole exceeds all other kedusha in the world. There is nothing holier than klal Yisroel as a whole! This is what the Mishkon symbolized; klal Yisroel as a whole, together. If all the individual donations weren’t built with that kavanah, then the Mishkon would lack representing klal Yisroel as a whole and the kedusha wouldn’t be there which would ultimately mean that something would be missing from the Mishkon.

Moshe was concerned that Betzalel lacked the ability to unite and to unify klal Yisroel by virtue of building the Mishkon. He felt he didn’t present that talent; that secret. So he first told him to build the Aron and the kaylim and then the Mishkon because he thought perhaps if Betzalel lacked the proper kavanah then the Mishkon would not be holier than the Aron and the full potential of the Mishkon wouldn’t be brought out.

From Betzalel’s response Moshe understood that he had the talent and the chochma, but only once he had heard his response. To that, Moshe replied you were right… שמה בצל א-ל היית וידעת.

One can understand from here that when klal Yisroel is united and klal Yisroel is together in unity there is no greater kedusha in the world that can surpass that! Being b’achdus is the holiest thing in the world; holier than the Aron itself. The level that we, as a people, can reach when we are united with every Jew is unparalleled to anything we can comprehend.

We should all be zoche to reach that level where Hashem will see that His nation is like one single person which will prompt Him to send Moshiach right away.

Betzalel made the Aron of acacia wood, two and a half cubits long, a cubit and a half wide, and a cubit and a half high. (37; 1)

Rashi quotes a Medrash which says the following, ‘Since he devoted himself to the work more than the other wise men, the work was attributed to him alone.’ (37; 1)

The aforementioned Rashi seems a bit difficult to comprehend. The reason being that Betzalel gave his all not just by the Aron but with everyone aspect that was built and created for the Mishkan. Yet the Torah specifically attributes only this keli to him. Based upon Rashi’s reasoning what was the significance of singling out that Betzalel was the only one trusted to build the Aron as opposed to all the other keilim?

Meshech Chochma raises an interesting idea.

Gemara in Yoma (54) says that when the goyim entered into Heichel to destroy the Bais HaMikdash they were very cautious about walking into the Kodesh HaKodoshim. Once they overcame that fright and indeed did enter, they saw the Cruvim facing each other. Upon viewing its position they chuckled in jest. They carried the Cruvim out, raised it over their heads and mocked it while they walked around streets of Yerushalayim parading it around and saying that bnei Yisroel served idols. Furthermore, Chazal tell us that if bnei Yisroel couldn’t afford to make certain keilim out of gold they had to use either silver or copper. However, there was one exception – the Cruvim. They could not be made from anything except gold. So much so that if anyone would have made them out of anything else they would be over a lo saseh and it would be considered as if they actually served aodah zara!

We find another case where there is similar apprehension for confusing the Cruvim with avodah zara. After klal Yisroel sinned with the Egel, Hashem was concerned with the volunteers who were assigned the task of creating and sculpting the Cruvim. Perhaps a thought would have entered their minds that these do really look similar to avodah zara; this would have ruined the Cruvim and made them unfit for service in the Mishkan. Therefore, Hashem had to say that at this point I don’t trust anybody with this task with the exception of Betzalel. The reason being that his grandfather was killed while protesting the chait haEgel. Young Betzalel was raised with a real abhorrence towards avodah zara and he despised it! He knew that avodah zara was responsible for his grandfather’s death and there was no way in the world he would think of getting near it! Based on this there was no more question as to why only Betzalel was entrusted here. He and his family saw firsthand what happened and lived with these feelings of what caused the untimely death to their grandfather.

What a child is brought up with in his home and what he hears, is what will remain important to him when he leaves. What’s important to a parent will ultimately be important to the child. If he hears his parents talking in disgust, with avodah zara, then he will too act and speak the same way. It was this nekudah that made Hashem confident that Betzalel won’t have any of these thoughts.

May we all be zoche.

In this weeks parsha we read about the sin of the Egel, a nadir in our illustrious and rich history Chazal tell us that this sin was so severe, that it was like being ‘mezaneh tachas chupa’. Hashem couldn’t punish us all at once for the sin, for that would work by annihilating the entire nation. Rather, He had to spread out the punishment throughout the future generations. It is extremely difficult to understand the mindset of klal Yisroel at the time of the Egel. Here was a nation that just experienced the greatest revelation in the history of the world with Matan Torah, yet they so quickly danced around the Egel saying ‘this is our god?’ How was it possible for klal Yisroel to do something like this?

The Bais Halevi says that one of the biggest criticism against klal Yisroel, was ‘suru maher min haderech’ the fact that bnei Yisorel strayed and fell from being on such a high to stooping to such a low level in such a short amount of time. But the truth is that there is a Chazal that says Hashem told Moshe that ‘yesterday bnei Yisroel said naaseh v’nishma and the next day they called the Egel ‘ele-h elokecha Yisroel; that this calf took us out of Mitzrayim.’ Chazal continue and say that the complaint of ‘suru maher’ was that Hashem said ‘they misled me with their mouths, lied with their tongues and their hearts were not with me’. This was proof that the contrast from yesterday to today was a sign that yesterday wasn’t really legitimate when klal Yisroel said ‘naaseh v’nishma.’

The pasuk in tehillim says ‘mi ya’aleh b’har Hashem, umi yakum b’mkom kodchoy’-who climbs the mountain of Hashem and who’s place is it next to the place of Hashem? The answer is he who climbs the mountain and stays there can say that he climbed the mountain of Hashem.

When a person tries to climb the har Hashem he has to do it in a slow pace so that they will remain there forever. Similar to climbing a ladder; a person needs to step up one rung at a time. If one tries to jump from the bottom of the ladder to the top and they can’t, that indicates that they were never ascending the ladder to begin with.

Hashem tells Moshe (32; 9)’I have seen this people, and behold! It is a stiff-necked people’. What Hashem was saying was that had it just been the actual aveirah perhaps Hashem would have been able to deal with it. However, once Hashem said ‘am kishey oref hu’-He was saying that they are a stubborn nation; they would refuse to accept mussar.

The Chazon ish was often asked what to look for in a shidduch. His response was that one of the most important things to make sure of is that the other party is not stubborn. It is extremely unsafe to create a family with a person who cannot be mevater and give in, as there is only room for disaster.

The lesson we can learn from the parsha is a twofold approach to life. Firstly, a person has to take steady steps; steps that would ensure they won’t fall and to take them when they are ready. People will help as to which steps to take at which point of the game. We want a person to take the steps and be able to stay there. Secondly, a person has to have the ability to accept and to listen. The combination of someone going at his pace and how he wants to do things, will lead to success.

When we said ‘naseh v’nishma’ did we really mean it? Not really. How do we know that? It is evident how things transpired with the Egel. Had we been sincere it would have never happened; we were stubborn and did not listen.

One summer Friday morning, Reb Shlomo Freifeld, Zt”l was asked to bring a sefer Torah to the mountains. He agreed and it was placed in his car. While on the way up he got stuck in some heavy traffic. By the time he got to the bungalow colony it was only twenty minutes to Shabbos. As soon he pulled in, he asks a boy to take the sefer Torah and bring it to the shul instead of taking it himself.

After Shabbos he felt terrible about the way he had mistreated the sefer Torah-for he did not escort it to the shul himself. From there on, every time he would get an aliyah he would hold the sefer Torah with his tallis-not actually touching the Atzi Chaim of the sefer Torah. He felt it wasn’t befitting for him to touch it after he treated it the way he did. He felt he hadn’t treated the Torah properly.

One day he saw a bachur doing the same. So he admonished the talmid and said, ‘Daniel, that’s not for you-that’s for me!’ He felt that he had to do something for his lack of kavod for the Torah. But he felt that he was on the level to do that. He felt others didn’t belong doing such a thing. Everyone has to know their place and to know how and when to do things. By realizing these two nekudos it will only cause one to succeed in their avodas Hashem.

May we all be zoche to grow by taking steady steps and even more important-we should be zoche to maintain the new levels that we aspire to and reach every day.

HAVE A GREAT SHABBOS

Towards the end of this week’s parsha the pasuk says ‘I will arrange meetings with klal Yisroel, and it will be sanctified by My glory.’ (29:43)

Previously, when the Torah used the expression V’nod’ti, it was usually reserved for telling us that Hashem’s presence was reserved strictly for Moshe, as the pasuk says ‘I will arrange My meetings with you there, and I will speak with you from atop the ark cover from between the two cherubim that are upon the Ark of the Testimony, all that I will command you unto the children of Israel. (25; 22) However, here it seems that it is for all of bnei Yisroel. Ohr Hachaim HaKadosh wonders what pshat why in this instance Hashem told us He would meet with bnei Yisroel. What does this mean that Hashem will arrange a meeting place for klal Yisroel?

We can answer that if you take a look at the end of the pasuk it says ‘vnikdash bichvodei’, which means ‘it will be sanctified in my honor.’ Rashi comments and says ‘Do not read it to mean My glory but rather with my honories. He hinted to him [Moshe] about the death of Aaron’s sons on the day it [the Mishkan] was erected. This is what Moshe [meant when he] said, “This is what Hashem spoke, saying, ‘With those close to Me I will be sanctified’” Now where did He speak? “And it will be sanctified by My glory.” (29; 43)

Ohr Hachaim HaKadosh comments that the beginning of the pasuk means that my presence will be frequent in the eyes of bnei Yisroel. Perhaps they will become used to the fact that my Shechina is constantly amongst them. Anytime a person gets used to an item or their surroundings they no longer have the same respect towards it. Since bnei Yisroel would be exposed to my presence so often, I am going to have to do something drastic. I’m going to have to take the life of two of my precious children to show my other children that this place must be treated so carefully and respected that you can’t get used to it like one gets used to mundane items. He wanted to instill a fear as to not to get too comfortable; Hashem had to set a tone. How did He do that? He took away two precious servants on the day the Mishkan was constructed. He wanted to ensure that we wouldn’t lose chashivus for the Mishkan. Now, when we read the pasuk it’s read to mean: ‘being I will always be there and bnei Yisroel will become accustomed to my presence, I will become holy through the deaths of Nadav and Avihu.’

When one gets too comfortable it leads to no good. Just because something is common it doesn’t mean to suddenly lose respect towards it. Don’t get used to it and take it for granted. Not a Rov; not a shul; not a spouse; not a child. Hashem prevented us from getting too comfortable to engrain in us the severity of what can happen if we do. How much more so do we have to be careful and refrain from doing so?

By establishing the proper decorum we can try to prevent ourselves from getting ‘used to’ things. We need to constantly look for the positive and appreciate everything that was done; we must never assume and never expect anything. Although it requires effort we must strive to appreciate everything right in front of our eyes, every single day.

May we all be zoche.

HAVE A GREAT SHABBOS

This week’s parsha discusses the building of the mishkan. The Ramban raises an interesting question. Sefer Bereishis is called sefer Hayetzira (the book of birth) because it contains the creation of the world, the history of the avos and the historic foundation of the universe. Sefer Shemos, however, is referred to as the sefer Hageulah (book of redemption). In reality the geulah was put on hold in parshas Beshalach. The rest of the sefer has nothing to do with the geulah; we have matan Torah, the mishkan, etc…. Why then, would we name the entire sefer after the geulah?

The Ramban answers that while klal Yisroel was in Mitzrayim and enslaved to the Egyptians, there were two distinct types of enslavements. One was a physical enslavement and the other was a spiritual enslavement. Until klal Yisroel actually built the Mishkan they were enslaved spiritually; up until that point, the bnei Yisroel were not on the lofty level that their forefathers had achieved. The avos had the ability to live with the Shechina on a daily basis; we were able to reach that level too, but only once there was a Mishkan. The presence of the Shechina was a permanent presence, and elevated us to the madrega of the avos. It was at that point that we were considered completely liberated from Mitzaryim.

When the Ribono Shel Olam appointed Moshe as the chosen one to lead the bnei Yisroel, he responded by saying why would they believe me? Hashem told him that klal Yisroel had a mesorah that the redeemer was going to use the words ‘pakod pakadity’. If he says those words klal Yisroel would know that he is the real redeemer sent from Hashem.

Asks the Ramban, if this was so well known, why wouldn’t an imposter get up and say those magic words and have the entire klal Yisroel thinking he is the redeemer?

Reb Shea’la Kutna Zt”l explains that it wasn’t the mere fact of saying these two magic words that would make them believe he was the redeemer. The redeemer would have to show signs and promises of redeeming them from both elements of slavery-hence the double loshon in the pasuk. Moshe came and told them that Hashem would take them out of Mitzarayim and then he give the mitzvos, the Torah, etc; he was addressing both aspects of the geulah. The real redeemer had to be willing to save them from both a spiritual and physical destruction.

The level of Shechina in the homes of the Avos was the same in the Mishkan. The Meshech Chochma says that after Eliezer realized that Rivka was the one for Yitzchok, the pasuk says that he bowed to Hashem. However, when he comes into Lavan’s house it says ‘va’yishtachavu artzah l’Hashem’. Why was there a change in loshon? The reason was that outside there were stones and it was assur to bow on the ground but once he entered Lavan’s house he was able to bow fully on the ground. He was teaching us a lesson: we don’t bow on the ground when there are items around us that may imply as if we are bowing to anyone other than Hashem.

Comments the Meshech Chochma that this lesson is taught to us by Eliezer and not by the avos themselves because the house of the avos was like the Bais Hamikdash and you were allowed to bow down on the floor! But once Eliezer left their house he couldn’t bow on the ground anymore! That’s why the lesson had to be taught davka now and davka through Eliezer; it couldn’t be taught in the house of the avos because it was permitted to bow there just as it was permitted to do so in the Bais Hamikdash! Such was the atmosphere in the house of the avos.

The lesson we must take from here is that we have to attempt to make our homes a haven where the Shechina is comfortable resting. We must strive, at all costs, to keep our homes a safe haven for Hashem to be comfortable resting in. We must be careful of what we say and read as we try to maintain a certain level of kedusha because we all want the Shechina to reside in our homes.

HAVE A GREAT SHABBOS

The pasuk says ‘one who strikes his father or his mother shall surely be put to death.’ (21; 15) Rashi notes that the death one receives is referring to death by strangulation. However, two pasukim later the Torah says ‘one who curses his father or his mother shall surely be put to death.’ (21; 17) Rashi comments that the death for cursing is referring to death by stoning. Stoning is usually classified and reserved as the harshest of punishments while strangulation is usually spared for the more lenient offenders. When placing the two actions side by side, one would obviously believe that raising a hand to a parent would be much worse than uttering a curse at them. If so, why would the more severe punishment be set aside for one who would seem to have committed a more lenient aveira by cursing their parents?

Furthermore, we find that the Torah is stricter if one commits an action over one uttering some words. Dibur, speech, is never considered to be an action while hitting is. Needless to say, cursing would fall under the category of speech. Aveiros that require an action are always treated more severely. So what seems to be an explanation here?

R’ Mordechai Druk, Zt’l offers two ideas.

Anytime a person commits an aveira with a limb, that limb becomes tainted. However, when one commits an aveira through speech, he is soiling what separates man from an animal – the power of speech. Targum in Bereishis tells us what differentiates us from animals is our ‘ruach mimaleluh’; the ability to speak; as that’s what validates man. When one uses it to sin, and taints it, he is corrupting what separates him from an animal. We therefore treat it with a much more severe punishment.

A person has to know that if they were to abuse the gift that Hashem gave us-which separates us from animals-they are like an animal. There is no greater abuse than to use it to curse ones parents! Ultimately they have stained their neshoma as ones speech is connected to the neshoma.

A second thought brought down is that many times throughout our lives we stumble and commit an aveira. Many a time one can justify it and say we were caught off guard and had a weak moment. We can say we briefly forgot the existence of Hakadosh Baruch Hu and the tayva blinded us for a bit. However, when a person who curses his parents in order for them to be punishable by death it is only if they used the sheim Hashem to curse his parents (Sanhedrin 66). One won’t be able to justify that because he used Hashems name; you remembered Hashem and used His name to curse your parents. You decided to use the ultimate tahara and blemish it with the ultimate tumuh.

People get angry; but when one gets angry and loses himself we can try justifying their actions somehow. But not when one uses the name of Hashem to curse his parents. Sometimes people throw Gods name in it. Don’t drag God into it. You want to say you forgot about Hashem for a bit, ok. But don’t drag Hashems name into it a sit will call for a much more stringent punishment.

We see how delicate the power of the tongue is. On one hand we daven and learn with our mouths, but at the same time these same limbs can be used for destruction. May we work on ourselves that our lips are only used for kedusha.

HAVE A GREAT SHABBOS

In this weeks parsha the Torah describes the most monumental and important event of our storied history; the experience of matan Torah. Klal Yisroel had been told that they were leaving Mitzrayim to receive the Torah and they were anticipating the moment. But now, it was finally going to happen.

We see their excitement from the mere fact that they proclaimed na’aseh v’nishma- ‘we will do’ before ‘we will hear’. Furthermore Rashi (19;9) notes that Moshe had said ‘they want to hear directly from You. There is no comparison between one who hears a message from the mouth of the messenger and one who hears from the mouth of the king himself. They say, “We want to see our King!”

Klal Yisroel was prepared to receive the Torah but they wanted to see Hashem while He gave them the treasure. The obvious question here is, we have a pasuk in Ki Sisa (33; 20) which clearly states ‘And He said, “You will not be able to see My face, for man shall not see Me and live.’ It was impossible to see Hashem and continue living. Why would klal Yisroel want to ‘see’ Hashem? It wasn’t a feasible request to ask Hashem to see Him.

Alshich offers a fascinating answer.

In reality, every person’s soul is pure and remains pure throughout its entire lifespan. However, there is lots of clutter that blocks the true shine of ones neshoma. All this clutter does not allow the neshoma to reach its full capacity, as a neshoma is completely spiritual and ones actions have an effect on that. It creates layers and barriers on a person’s neshoma that limits its strength. However, there are moments in a person’s life where the neshoma gets rattled and shaken so that for a brief moment the neshoma has the ability to be completely exposed. It is during these moments that it desires the “We want to see our King!” Since every neshoma is like a piece of Hashem, and on a daily basis its drowning in garbage, there will be moments in one’s life that something will trigger it and the neshoma will have a burst of inspiration and allow the full beauty of the neshoma to sprout. A neshoma alone can have a desire to see Hashem because that’s where it belongs.

It came time for matan Torah-finally the moment came that they were looking forward to for years. They cleansed themselves to a point where the neshoma was shining and yearning to get a glimpse of Hashem!

Perhaps this can be explain what Chazal meant when they said that Moshe Rabbeinu and Aharon HaCohen were of equal stature. Although the pasuk stated ‘lo kam navi k’Moshe’- it meant that no one can attain the level of prophecy as great as Moshe and remain there. But for a while Aharon rattled his neshoma enough to reach the level of Moshe. There will be spurts and you can get to a higher madrega. Aharon was there but not consistently; but there were moments in Aharons life where he was equal to Moshe.

One has to understand that their neshoma is pure and holy and has the ability to reach tremendous heights. It’s our job to excite it and allow it to jolt and sprout forth to a point where we can proclaim that yes, we want to see our King. It should be at that point where it will be solely our neshoma talking, unpolished and shining brightly showing Hashem that we are ready for Him to bring Moshiach and take us out of this terrible galus.

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The end of this weeks parsha discusses how Amalek approached and waged war against klal Yisroel, as the pasuk says ‘Amalek came and fought with bnei Yisroel in Refidim.’ (17; 8). The Jews were a nation that had just experienced an exodus from the world’s most powerful country and had the entire world in awe of them. Suddenly, without warning, Amalek attacked them; what they accomplished was that they had cooled down the boiling hot bath. Up until that point bnei Yisroel were viewed as invulnerable and untouchable-but Amalek disproved that attitude to the world by attacking them.

The very next pasuk says ‘So Moshe said to Yehoshua, Pick men for us, and go out and fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.’ (17;9)

Rashi comments and says that Moshe told Yehoshua to pick ‘strong people who were strong and scared to sin in order that their zechusim should help them win this war’. (17;9)

Many meforshim ask the simple question. How was it possible for someone to determine if one was a yirei shomayim or not? How is it even possible to establish this criterion?

Gemara in Berachos says that the day Reb Elazar ben Azarya was appointed the Nasi for klal Yisroel they had to add four hundred additional benches to the Beis Medrash; the yeshiva had grown tremendously. What caused so many more to come learn? The gemara comments that when Reb Yochanan was Nasi he only allowed those who were tocho kebaro inside the Beis Medrash to learn. He had a guard placed outside the door who would check before allowing someone in; those who weren’t couldn’t come in. However, the same question applies here: how did these guards know whether or not this scholar was indeed tocho kebaro?

The answer is that when the students approached to enter and were told that they couldn’t because they didn’t qualify, how did the react? The ones that reacted and said that they would try again a different time and left, weren’t tocho kebaro. But the ones who said ok and then got inside by different means or through a less common entrance, were indeed tocho kebaro!

We learn from this that the true colors and nature of a person is not show when things are going well but rather when the going gets rough. When something becomes difficult we then see how a person acts and we say that’s really how this person is. Tough times don’t last, tough people do.

Gemara says that Nevuchadneztar harasha started saying shiros to Hakadosh Baruch Hu and they were so magnificent and beautiful that they would’ve dishonored the tehillim written by Dovid HaMelech. Malach Gavriel came along though and smacked him on the mouth; he immediately stopped singing his praises. But why? If they were so wonderful why would Hashem stop him? What was wrong with letting him praise Hashem?

Kotzker Rebba says that the malach wasn’t coming to stop him but rather he said to him that right now you’re saying shira because everything is good. But i’m going to give u a whack now; now that things aren’t so first-rate let’s see if you’re still going to sing my praises. But he didn’t.

It’s not that Hashem wasn’t interested but rather He wanted to see how Nevuchadneztar would act once he was a little more uncomfortable as those are the moments that define a person; and this is especially true when it comes to yiddishkeit. Bnei Yisroel just got free from slavery and it was hard; they were looking for a rest. The very fact that these people volunteered and came forth to help out showed that they were indeed true yirei shomayim.

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Chazal go through every single plague that Hashem brought upon the Egyptians and ponder why that specific makkah was brought. The list enumerates why every makkah was brought and how it, in essence, was middah k’negged middah.

The makkah of barad, as stated in the Medrash, was because the Egyptians forced bnei Yisroel to plant vineyards, orchards, gardens and trees; Hashem therefore brought upon Mitzrayim the plague of barad to destroy everything that they forced bnei Yisroel to build, allowing them no pleasure at all.

We also know that one of the activities that the Egyptians forced the bnei Yisroel to do was to build the cities of Pisom and Ra’amses. They had bnei Yisroel build these cities on quicksand and immediately after it was built, it collapsed; so they made them build it over and over again. The evil Egyptians knew that there was no greater pain than not seeing their hard work and the fruits of their labor paying off; it was extremely demeaning. The Egyptians had immense pleasure in torturing the bnei Yisroel this way.

We learn from Pisom and Ra’amses that the impact of the slavery was felt when they completed a project and it was destroyed thereafter. If this was so, then what was the middah k’neged middah in the plague of barad? The bnei Yisroel were the ones that planted the trees, the orchards and all the other fields-as the Medrash stated. It would seem that the barad was harming the bnei Yisroel more than the Egyptians because they were the one who toiled on it?

A Rebbi of mine offers an answer with something that applies to all of us.

Human nature is such, that if someone works tirelessly they want to see results and accomplishments for all their efforts. But here, it was different. Because klal Yisroel knew that the makkos were going to help them; they understood that something great was going to happen and unfold before their eyes! They recognized that everything that was happening, and all that happened up until now, was only small talk. They understood that this was all part of a bigger picture. There was one small detail that inconvenienced them and that bothered them. Nevertheless, being that with each makkah they saw themselves getting closer and closer to redemption and to eretz Can’aan, this didn’t intimidate them in the slightest way. They were focused and understood that all these makkos were in essence moving them forward to their ultimate salvation, not allowing them to concentrate on the minor details. However, by Pisom and Ra’amses nothing had started yet so it was hard for them to have this realization as they didn’t see the yad Hashem up until now.

People go through life and have different scenarios play out before them. Some make a big deal, while others secure a big contract. Some lose investments and others get raises. There are many times when things don’t always look so great either. But if a person truly understands that everything Hashem does is in his best interest and that they’re in the best hands possible, then he knows that the future looks bright.

When the Brisker Rav got married his father in law bought him some real estate for him to have parnassah from. Within a short period of time he lost all the properties. Upon realizing his loss, he took out a chovos halevavos and locked himself in his room for four hours. Upon emerging from there he looked at his wife and said ‘until four hours ago I thought I was a rich man; now, I know that I’m a rich man.’

May we all be zoche to see the yad Hashem in our everyday dealings and to merit the coming of Moshiach b’karov.

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The Torah relates that Moshe ran away from Mitzrayim after he killed the Egyptian and buried him in the sand. The reason being, that Dasan and Aviram found out and spread the gossip. While in Midyan, Hashem appeared to Moshe and told him to return to Mitzrayim (4: 19) ‘for all the men who seek your life have died.’

The gemara (Nedarim 7b) says that we learn from this pasuk that a poor person is considered as if he is dead. Since it says ‘for all the men who seek your life have died’, and we know that Dasan and Aviram were still alive; it must mean that they were poor and considered dead.

The Ran asks, from where does the gemara know that Dasan and Aviram were aniyim. A poor person isn’t the only one considered a dead person, as we’ve learned, one who is afflicted with tzora’as is also considered to be dead. Perhaps Dasan and Aviram were not poor but had indeed contracted tzora’as? He answered that since the pasuk later on (in Devarim) clearly says that they were living amongst bnei Yisroel, it must be that they were poor. For had they developed tzora’as they would’ve been isolated from bnei Yisroel. The Ran asks a bit farther, and ponders, is it possible that they were inflicted with tzora’as in Mitzrayim and were healed by matan Torah? He then answered that it can’t be so due to the fact that the tzora’as would have returned once they had faithfully sinned by the chet h’egel (as all who sinned and had previously gotten healed had their illnesses returned to them).

However, the achronim ask that the mishna in Nega’im states that any siman of tzora’as that a person received prior to matan Torah would not be metameh. So even though they were mitzorahem, they would be allowed to dwell amongst the bnei Yisroel! We are therefore back to our original question of how did the gemara know that they were indeed poor and were not inflicted with tzora’as?

Rav Chaim Shmuelovitz, Zt”l answers with an imperative thought for us all.

It was simple to the Ran that Dasan and Aviram did not have tzora’as. His reason was because a mitzorah before matan Torah had no obligation to sit isolated outside the camp. The whole concept of ‘badad yaysheiv’ didn’t exist, because we had not yet received the Torah! The whole reason why a mitzorah is counted as if he is dead is because of the underlying factor in which all four people (a poor person, mitzorah, childless couple and blind person) share a common thread. All four do not have the ability to share with others. A mitzorah is isolated, a childless couple has no one to give to, and a blind man and pauper depend on others and don’t have the ability to share with/give to others. The purpose of someone’s life is to share with others. When a person is stripped of that ability, we consider them to be dead.

We see here an important yesod. When a person has the ability to give, we clearly see how he is defined. He is a living being; a giving person; someone who others can rely on and depend on, in the time of need. Should a person have the ability to give and chooses not to, he has lost his title as a ‘living being’ and is considered to be counted amongst the dead. Bnei Yisroel has this special middah of giving and it’s something that most of us can see every day.

We should all be zoche to be counted as a living human being and to always be in the position of giving and we hope and pray that the more we give the more Hashem will give and may we be zoche for Him to ‘give’ us and bring us Moshiach b’karov.

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As Jews we are obligated in saying the parshiyos of krias shema twice daily. You’ll notice that in the sequence we say ‘Shema Yisroel Hashem elokeinu Hashem echad’ followed by ‘Baruch shem kavod malchuso l’olam v’ed.’ Right after that we begin the parsha of Veohavta. It’s interesting to note that in the Torah it does not mention the pasuk of ‘Baruch shem’ and it appears to be out of place.

Where do we get that pasuk from? The gemara in Pesachim (43) states that prior to Yaakov passing he had called together all his sons and reminded them that each one of the forefathers had one good and one evil son. Avraham had Yitzchok and Yishmael, Yitzchok had Yaakov and Esav and now I have all of you. Given this pattern it is possible that one of you would perhaps stray. How can you assure me in confidence that all of you will indeed be true to the faith? His children answered him and said the pasuk of Shema. When Yaakov heard that he answered them with the pasuk of Baruch Shem.

Asks the gemara, what should we do? Moshe (in the Torah) didn’t include the pasuk of Baruch shem but Yaakov did. Therefore, Chazal were mesaken for us to say it but to do so quietly.

However, if we delve into this a little deeper we can ask, what exactly was the message that the Shevatim were trying to impart to Yaakov when they all called out in unison Shema Yisroel?

Nodah b’Yehuda in his sefer Tzelach on Pesachim says that the Hashems name ‘Adnus’ represent middas harachamim while the name ‘elokeinu’ represents middas hadin. There are times when He exercises compassion and times He forces justice; and as we know, justice can be hard. Every time we say Shema what we are saying is that Hashem called “Adnus”- representing rachammim and Elokeinu – representing din, is really all Hashem echad, all kindness. We may not be able to see it at the moment but we believe that everything Hashem does is for the best.

What the Shevatim were telling Yaakov was that they believe that Hashem is so kind and so good that no matter what we go through it’s all for the best. Someone who lives their life with that understanding displays that they are true and committed to their religion; and that’s how they comforted their father.

In last week’s parsha before Yaakov went down to Mitzrayim, Hashem told Yaakov not be scared: ‘Do not be afraid of going down to Mitzrayim, for there I will make you into a great nation. I will go down with you to Mitzrayim, and I will also bring you up, and Yosef will place his hand on your eyes.‘ (42; 3-4)

What seems to be meaning of ‘and Yosef will place his hand on your eyes’ and why was it placed at that particular place? It seems to have no relevance to what the pasukim are talking about?
Meshech Chochma offers a fascinating answer.

What Hashem was telling Yaakov was that you are indeed going to go down to Mitzrayim and this will be the beginning of a long and hard galus. The next two hundred and ten years will be very difficult for you, your children and you grandchildren. But have no fear, because I am going down there with you and I will make sure to eventually bring you up from there. He then explains the pasuk of ‘and Yosef will place his hand on your eyes’ as not to mean literally Yosef himself but rather, the story of Yosef. The entire saga of Yosef will place his hands on your eyes. Even if you don’t see that something will be good for you the story of Yosef will prove to you that the end result will be worth it. What you may see and perceive with your own eyes does not indicate that you have not accomplished your goal. Don’t judge things as they appear to you right now, at face value. Understand that there is a master plan and Hashem is controlling it all.

Yaakov thought he had lost his beloved child. He assumed he had failed and that since he no longer had Yosef, he must have not accomplished what he should have. Hashem was telling him I made this all happen for a reason. The entire story of Yosef was orchestrated by me. Let that serve as a reminder that I am the ultimate planner and all of this was done for your benefit. As hard as it was to bear, know that it was arranged meticulously by Hashem.

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

Rashi’s explanation needs some elucidation. It seems, upon reading his words, that Rashi is not adding anything to the pasuk. As the Ramban points out that Rashi seems to be repeating what the pasuk has already mentioned. Of course Yosef presented himself to his father as the pasuk itself continues and says, that he ‘fell on his neck’. What chiddush was 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 was to these two unrelated emotions that Rashi was alluding to. Yosef’s reasoning 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 stressed-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 brother’s 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 was 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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The Chashmonaim are known to be one of the more illustrious families in our storied history. If not for them, Torah and mitzvos could have been completely lost from klal Yisroel. The Yivanim issued numerous callous decrees that many people feared and as a result many yidden unfortunately assimilated. The Chashmonaim stood up and went to war to save our heritage. An open miracle occurred and they were victorious. Through that, kavod was restored into a now functioning and rededicated Beis Hamikdash.

One would rightfully think that this family was deserving of tremendous honor and accolades. Yet, we find that the gemara says (Bava Basra 3b) ‘anyone who says that they are a descendant of Chashmonaim are lying and they are really a slave with no lineage.’ The gemara goes on to tell us how the last remaining descendant killed herself and as she did so she proclaimed that she was the last standing descendant.

This seems to be a very harsh ending to a family that appeared to be celebrated and recognized forever and ever. What seems to be a reasonable explanation here?
Ramban in parshas Vayechi says by ‘lo yasur shevet m’yehuda’-that all royalty would be from descendants of shevet Yehuda; it was with this mistake that they had miscalculated. After they had won the war and restored the land to its previous state, they took over the kingdom and ruled as kings. Says Ramban this was a terrible mistake as they had violated the commandment of Yaakov avinu that kings have to be descendants of shevet Yehuda. Therefore, their punishment was that there would be no one left to continue their lineage. However, on the surface it still seems a bit harsh. What’s pshat that they were punished so severely?

We can answer by saying that everyone has a mission on this world that they need to accomplish. A person’s right to exist is based upon their desire and ability to fulfill their tafkid on this earth. The moment you choose to ignore that and seek other important roles, roles that they don’t belong to you and positions intended for others, you have ultimately demonstrated a lack of appreciation for your own role. Had a person embraced their role they wouldn’t feel the need to be searching for other jobs. It is a zechus to be in this world and to fulfill your tafkid; once you seek other roles you lose your right to exist.

Yerushalmi tell us that Rav Tarfan was extremely ill and was on his death bed when his mother approached the elders in the Beis Medrash and pleaded them to daven on her son’s behalf. She asked them ‘are you aware who he is and of his level of kibud av v’aim?’ She began to relay a story how they were once walking in hot sand and her sandal ripped. Rav Tarfan cupped his hands together to allow his mother to use him as a support when she walked, so she wouldn’t burn her feet. The elders responded that he hadn’t even fulfilled half of his obligation of kibud av v’aim yet!

Is this how one would respond a broken hearted lady who was pleading for mercy for her son’s life?

Says the Chofetz Chaim that this was an area that he was meant to excel in and the Chachamim understood that. They believed that he hadn’t even fulfilled half of his obligation and therefore the Ribono Shel Olam would continue to give him life in order that he can fulfill his tafkid to the fullest. Had he already met his quota he wouldn’t have had the right to live anymore.

Every person has to know what their role is and be focused on that specific role. You can’t try to accomplish those things that you weren’t meant for you to accomplish.

Years ago there was a very wealthy man who decided that on Purim night he was going to close his doors and stay up all night and learn with his chavrusa. When his Rosh Hayeshiva found out he was furious. He said to him that he was created to have his door open all night to enable others to benefit from his affluence; his job was to write out checks. Learning would’ve been a beautiful thing but that wasn’t what he was meant to that night. Every person has to know their tafkid; nobody wants to do what someone else should be doing. It’s up to us, as individuals, to excel in the area that we were meant to succeed in.

HAVE A GREAT SHABBOS & A FREILICHEN CHANUKAH!

In this week’s parsha, Yosef was confronted with a nisayon from the wife of Potiphar. On a basic level, this was an incredible temptation for any person to withstand. There is an interesting machlokes that Rashi brings down. The pasuk says (39; 11) ‘And it was on that day, that he entered the house to do his work (referring to Yosef). Rashi says that there are two opinions as to what the word ‘work’ referred to. One opinion translates it literally, that he showed up for work like he did every day. The other opinion is that it means he arrived to concede and perform an aveirah with her. But an image of his father appeared before him and he didn’t commit the act (Sota 36b).

According to the opinion that he showed up to commit an immoral act-how can we possibly explain that? How can Yosef even contemplate such a heinous transgression?

To answer this, we find a Rashi (39; 1) that notes the following; ‘why is the topic of Yehuda’s descent next to the fact that Yosef went down to Mitzrayim? To have the two stories, the wife of Potiphar and the story of Tamar, side by side; to tell us that just as Tamar acted for the sake of Hashem so too the wife of Potiphar acted for the sake of Hashem. She saw through her astrological prediction that she would have descendants from Yosef but what she didn’t know was, that it would it be from her daughter and not her.’

There seems now to be a link between Yosef and the family of Potiphar. Perhaps this was the reason behind Yosef’s motives with the wife of Potiphar.
If this is so, why was no act done? Why didn’t Yosef go ahead with the plan if he was thinking this was for the sake of Hashem? What had prevented him from doing so?

Rav Gedaliah Schorr, ZT”L quotes Rav Baruch m’Mezhbitz who explains the following with a powerful lesson for life.

If you look in the pasuk (39; 10) it says ‘And so it was-just as she coaxed Yosef day after day…’ every single day she would try to lure Yosef to do an aveirah and every single day Yosef turned her down. Yosef understood from the fact that she was persistent and determined to entice him, that it was the yetzer hara. The yetzer tov presents an opportunity to a person only once, but the yetzer hara doesn’t relent. Originally, he thought it was a positive opportunity; for the sake of Hashem. But once he saw how she wouldn’t give up, Yosef understood that it was the influence of the yetzer hara.

We find a similar idea by Avraham Avinu. En route to the Akeida the Satan tried making it harder and harder for him by throwing many obstacles his way. Finally, just as Avraham was about to slaughter Yitzchok, he saw a ram whose horns were caught in the bushes. He then stopped, untangled the ram and offered it as a korban to Hashem. Why didn’t he think that this too was an act of the yetzer hara? Why was he so quick to grab this ram?

The answer is because the pasuk (Bereishis 22; 13) clearly says ‘ne’echaz basvach’, it was wedged in a tree. Had Avraham had easier access to it, then he would’ve assumed it was the Satan. Since he had to work to untangle it that made him understand that it wasn’t the yetzer hara! The Satan makes everything available and accessible. He saw how hard he had to work for it; he realized this was an opportunity and he grabbed it.

The Vilna Goan writes, in Rus, that if a person can’t make a decision and has two options available: one is more difficult to carry out and one is easier to carry out, how do you know which way to go? The one that’s more difficult is the right one as that is the yetzer tov speaking; making us work for it. If it’s easy then it’s the yetzer hara talking to a person convincing you to make the wrong choice. The yetzer hara knocks all day….the yetzer tov presents itself once. When an opportunity knocks at your door, you answer it.

May we all be zoche to be able to make the right decisions throughout our lives.

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When the Malachim returned to Yaakov, they gave him the grim report. Esav was advancing towards Yaakov with a frighteningly large army. He started to worry and daven to Hashem as the pasuk states קטנתי מכל החסדים. Yaakov was worried. He was concerned that he had run out of zechusim due to all the chesed that Hashem had showered upon him up until now. Rashi comments that even though Yaakov had a havtacha from Hashem he thought that he had sinned and therefore may have lost his zechusim, for that reason he was apprehensive.

The Ramban asks that according to Rashi, who gave the reason for Yaakov’s concern, why does Yaakov refer to the previous guarantee from Hashem? The pasuk later on says ואתה אמרת היטב איטב עמך ושמתי את זרעך כחול הים. We see over there that Yaakov referred back to the previous havtacha. If he was nervous that he lost his zechusim, why then was he referring back to the havtacha?

A second question, asks the Ramban, we know that Hashem spoke to Yaakov twice. Once in Beis El (on his way to Lavan) and again in Charan (commanding him to leave the house of Lavan). Each time Hashem gave him a havtacha. The second time Hashem spoke to him was right before he left the house of Lavan where Hashem told him to leave and Yaakov obeyed. There was no time for anything to have transpired. Hashem told him to leave and he spoke to his wives and left. When could he have possibly sinned? There was no time! Secondly, we don’t see any significant chasadim from Hashem that would be worthy of erasing the havtacha. Why was Yaakov so worried?

R’ Avraham Gurwitz Shlit”a (R”Y of Gateshead Yeshiva) quotes a Chovos Halevavos which answers with a tremendous and powerful lesson:

In Sha’ar Avodas Hashem (sixth perek) it says as follows: the chesed and kindness that Hashem gives a person is a gift that comes with responsibilities. With every gift that we receive from Hashem, we are expected to repay him back. How does one go about this? By serving Hashem better and on a higher level. When ehrlicher yidden receive chassadim from Hashem they’re anxious for two reasons: firstly, maybe they are unable to serve Hashem better or on a higher level after they receive such a gift. In other words, failing to reach their potential would cause them to perhaps receive a punishment. The proof is from this weeks parsha from the pasuk of קטנתי מכל החסדים. Secondly, they feel their schar in the next world will become diminished from their schar in this world.

The Chovos Halevavos understood that the fear that encompassed Yaakov wasn’t that since he received such chesed from Hashem subsequently he would lose out from his schar in Olam Haba. Rather, Yaakov was fearful that he didn’t serve Hashem on a higher level after he was the beneficiary of such chasadim. For that reason he was anxious; as Rashi says he thought he may ‘fall into the hands of Esav’.

We see from here how every single yid has to focus and acknowledge the chesed that Hashem sends their way. One must understand that with it come responsibilities. It is up to us to improve our avodas Hashem to show Hakadosh Baruch Hu that we are befitting of his chesed and we appreciate it and be careful, not to chas v’shalom, not live up to our responsibilities.

May we all be zoche to not only see Hashems kindness but to act responsibly once accepted.

HAVE A GREAT SHABBOS

After all the hardships that Yaakov had endured with Lavan, they made amends and feasted over a korban together. When they were finished, the pasuk says (32; 1, 2) ‘And Lavan arose early in the morning and kissed his sons and daughters and blessed them; and Lavan went and returned to his place. And Yaakov went on his way, and the Angels of Hashem encountered him.’

Rashi, on the last part of the pasuk, comments and asks ‘what does it mean that the Angels of Hashem encountered him?’ He answered that the angels of eretz Cana’an came towards him to escort him into the land.

When reading the pasuk the loshon that is used seemed a bit odd. When the pasuk described Lavan departing from Yaakov, it said that Lavan returned to ‘his place’. Shouldn’t it have said that he returned to his land? The expression that the pasuk used seems to be inaccurate?

The Meshech Chochma answers with a poignant lesson.

A person can have the z’chus of hosting a tzaddik in his home for an extended period of time, but it comes with a catch. He is expected to bask in his glory and to learn from him. To observe his ways and to watch and see how he conducts his spiritual and mundane needs. The pasuk in Mishlei (13; 20) says, ‘Haloch im chachamim’, go in the ways of talmidei chachamim.

Yaakov lived by Lavan for over twenty years! He should have learned and observed from hosting a tzaddik how to act appropriately. Not to cheat or be dishonest with others, but to be a little bit of a better person in his daily activities. The Torah is teaching us that Lavan went back to ‘his place’. He went right back to his bad habits. He was a cheater, a swindler, a liar and a person of low character; he didn’t change one iota. The Medrash added, and said, that when the pasuk said Lavan went back to ‘his place’ it means he went back to his evil ways.

On the other side of the coin, by Yaakov, it said that he went ‘on his way’; he went the way of a tzaddik. The gemara in Berachos (64; 1) says that ‘a tzaddik does not rest; not in this world or the next world.’ How can we understand this? The answer is with this same response; that the way of tzaddikim is to constantly be growing and elevating themselves. That is why the pasuk continues and says that the ‘Angels of Hashem encountered him’; to show that even after all of the trials and tribulations with Lavan, Yaakov came out shteiging. Through his confrontations with Lavan, Yaakov understood what NOT to do.

The message is crystal clear. You can host a great Rebbe or Rosh Hayeshiva at your house for a lengthy period of time and still remain the same person. If a person doesn’t make an effort to change, nothing will happen on its own. A yid has to always look to grow. If a person has the attitude of ‘I want to constantly grow’ then they will embrace each challenge that life presents to them, and grow from it.

The gemara in Berachos says that when someone leaves your presence you shouldn’t say ‘leich b’shalom’ but rather say ‘leich l’shalom’. What is the difference? The Avnei Neizer explains that if a person will say ‘go b’shalom’ it means that you’re telling that individual that he is already complete; he’s whole. Why? Because it’s a loshon of shleimus, of being complete, and it’s telling that person that they don’t have to be on the lookout to grow or to become better. But, if you were to say ‘go l’shalom’, towards being complete, you’re telling that person that they still have some work to do to become a complete person. They still have to grow to reach that shleimus; they should never lose focus and stop growing. As yidden, we should constantly be striving to grow.

There is an amazing story that I have mentioned more than once, but it is well worth repeating as it demonstrates this exact point.

In the 1950’s, a group of American ba’al habatim came to Reb Aharon Kotler ZT“L and asked for his haskama on the commencement of a new program. They wanted to implement the amud yomi as they felt that a daf yomi was way beyond the capacity of the American Jew. However, Reb Aharon’s firm rejection was accompanied with the following explanation.

Reb Aharon was privileged to attend the Knessia Gedolah in Vienna- where Reb Meir Shapiro ZT“L proposed the Daf Yomi program that would serve as the daily Torah obligation to many Jews across the globe. Reb Aharon had the z’chus of standing near the Chofetz Chaim at that time, and as Reb Meir finished his proposal he heard the Chofetz Chaim mumble (in Yiddish), “Yisroel Meir, where have you been all this time?”

Here you have a man that in his time was considered one of the gedolai hador; a person who wrote countless seforim. Someone who was close to ninety years old, who had devoted all his time, energy and work for klal yisroel. But he stills asked himself “Yisroel Meir, where were you all these years?” That’s how a Yid thinks. After contributing enormously to Torah Jewry, at the age of ninety he was still looking to grow!

HAVE A GREAT SHABBOS

Parshas Toldos begins recounting the birth of Yaakov and Esav. When describing Esav the pasuk states that he came out of the womb ‘extremely hairy and red’. Rashi (25) comments that he was completely developed with hair, as someone who was already a mature adult. Rashi notes that he was referred to as Edmoni because it was a sign that he would grow up and become a murderer.

Ba’al Haturim says that Esav was born complete, he was physically mature. He then adds that the numerical value of Esav is 276 which is equivalent to the numerical value of the word Sholom, which means peace.

Later in the parsha Yitzchok said to Esav that ‘by your sword you shall live’; his sword would be his bread and butter. This seems a bit odd because that is the exact opposite of the numerical value of his name, equating to peace. What can be an explanation as to how these two seemingly opposite thoughts can be reconciled?

Rav Simcha Zisel Zt’l says that the sholom over here isn’t referring to the peace as in living in harmony amongst others but rather it refers to the peace that he was at with himself. He was content with what he was doing and the level he was currently on. He had absolutely no desire to improve on anything.

Such was the recipe for a lifelong path of utter failure and disaster. If a person’s ears are closed to other people’s ideas, criticisms and suggestions, then such a person walks around as if he has no need to make himself better; these types of people will ultimately end up murderers. Just as Esav was born complete in his physical sense he also was at peace with himself-and complete-as to the direction he was headed; he was born like that; he was at peace with who he was.

A person has to always keep his eyes and ears open for suggestions. Criticism can be accepted if given over properly and one should never shun from it.

R’ Moshe Feinstein, Zt’l, once wrote a teshuva which was viewed by some as controversial. To the extent, that there was a certain individual who wrote a whole entire pamphlet against the teshuva arguing with Reb Moshe. It would be one thing had he attacked the halachic principle alone but this person had also attacked Reb Moshe personally. It was written very harshly and border lined nasty. His family thought that Reb Moshe would be hurt had he seen that kuntris so they tried to keep it away from him. But of course he heard about it and he wanted to see it. They tried every excuse, but he was persistent. Finally, he got a hold of it and he read the whole entire pamphlet. When he was done he simply dropped it on the table and he said ‘eh, it’s nothing.’ He wanted to see it for perhaps he misunderstood something and he thought he may have erred in his halachic view. He didn’t care if it was sandwiched between rubbish and personal insults. He wanted to hear the truth and was open to criticism because he demanded perfection. This was the complete opposite of Esav who didn’t want to hear anything from anybody.

The message here is clear. No one is happy with where they are today; we all strive for greatness. Deep down inside each and every one of us yearns to become greater and greater.

The best advice I was ever given was from a Rebbi of mine in Eretz Yisroel. As I left his house for the airport to return to America and begin a new journey of life, he said to me: ‘remember, you’re going to start dating now and the most important aspect to look for in a girl is growth. Ask yourself and then ask her-are you looking to grow? To continue growing even after the wedding bells die down….that’s the most important question’.

We cannot stop yearning. We must keep moving forward. A little bit today and a little more tomorrow will ultimately lead us in the proper direction where we will show Hashem that we are ready for him to take us out of this terrible galus and escort into Eretz Yisroel, speedily in our days.

HAVE A GREAT SHABBOS

After last week’s spellbinding account of the akeida, this week we start off by revealing the death of Sara Imeinu. The pasuk says (23: 2) ‘Sara died in Kiryas Arbeh……and Avraham came to eulogize Sara and to bewail her.’ Rashi comments that the reason why the parsha of Sara’s death is juxtaposed to the story of the akeida is to tell us that when Sara heard that her son was nearly slaughtered, her soul departed from her body.

The gemara in Bava Basra (16) relates the conversation the Satan had with Hashem, in reference to the story of Iyov. The Satan tells Hashem ‘I have flown around the world and I haven’t met anyone who served you like Avraham did. There is no one in this world like him.’ What was his proof? The Satan continued, ‘Avraham was told that you’ll give him the land (Eretz Yisroel) and yet, when he had to bury Sara he had to pay for a burial plot. And throughout the whole ordeal Avraham did not utter a complaint to Hashem.’

When one mentions the holy name ‘Avraham Avinu’ what does a person associate it with? The ten nisyonos, chessed, hachnasas orchim, etc…why did the Satan select this specific episode when he was proving to Hashem that no one in this world serves him like Avraham did?

Rav Leib Bakst Zt’l answers with a very powerful point.

If you’ll notice, the pasuk ends off with the word ‘V’livkosa, to bewail her.’ In the spelling of this word the Torah uses a small ‘kof’. Why is that letter small? The GR”A explains that Avraham was careful not to cry too much for Sara. He thought if he would wail and moan excessively, it would appear as if he regretted the whole ma’aseh akeida, which ultimately led to Sara’s death!

If we were to study this for a moment and think about what happened, we would find it astounding. Avraham passed the biggest nisayon in the world; almost slaughtering his only son. He had also just lost his wife. Yet, he contemplated that he might lose his reward for having the smallest doubt in what was done, so he made sure not to cry too much!

The gemara in Kedushin (40) says that if a person was a tzaddik gamur his whole entire life and at the end of his life he rebels, he loses all his zechusim he previously accumulated. The gemara concludes, that this only applies when the person had regrets for all the good that he did. That means, that just like by virtue of repenting one has the ability to totally uproot his misdeeds, so too by a good deed should someone regret what he has done he loses all his reward.

Sometimes a person has a nisayon to do something good and when he finishes it, he feels good. However, the nisayon isn’t over just yet because the Satan comes along and tries to get the person to regret the good they have just done so they can lose their reward. He’ll say ‘look what happened because of the good you have done.”

This is why the Satan used this as his example. Hashem told Avraham that he will have a son; Hashem then gave him a child. He proceeded to tell him to slaughter this son and Avraham listened. He promised him Eretz Yisroel for that and then Sara died. When Sara died, he had no place to bury her. It was at this point that Avraham could have regretted everything he had previously done for Hashem and given up his faith in Him! From the fact that he didn’t, said the Satan, is my proof that no one serves you like Avraham. It was at this moment where the inner strength of Avraham shone the brightest!

This can also explain what we say in Maariv. ‘V’haser satan milfaneinu u’mayacharaynu’; we ask Hashem to remove the Satan from in front of us and from behind us.’ What does it mean from behind us? The Satan tries to highlight all the negative effects of our good deeds, after we do them, in order to bring us to regret what we have done. It is this that we ask Hashem to help us prevent.

May we all be zoche to not only endure all of our challenges but to never regret a good deed we do and in this zechus may Hashem bring us the geula, speedily in our days.

HAVE A GREAT SHABBOS