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Bamidbar: Share the Wealth
There is a Medrash that explains why Seder Bamidbar starts with discussing the desert: כל מי שאינו עושה עצמו כמדבר הפקר, אינו יכול לקנות את תורה. לכך נאמר, במדבר סיני
“Anybody who does not make themselves hefker like a desert cannot acquire Torah.”R’ Shimon Schwab explains that this הפקרות means one should freely share the Torah that they learn and develop with others. Furthermore, it should not bother a person if the ideas that they develop are later said over שלא בשם אמרו, without being attributed to him.
Rav Dessler shares a similar idea. He writes that everything we have is not truly ours. Rather, it is a פדון that Hashem has entrusted us with, and He has charged us with using it to benefit others.
But Rav Dessler adds this is not only true by physical belongings. Any spiritual wealth and wisdom that we are lucky enough to attain should be regarded the same way – as Hashem’s gifts that He has leant us for the purpose of helping others.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantBehar: Embracing the Uncertainty
The Kli Yakar has a fascinating explanation for the prohibition against Ribis, against charging another Jew interest for a loan.
The Kli Yakar writes that charging interest will take away a person’s bitachon. Every other business venture has some element of risk in it. Since a person does not know how much he will gain or lose in his business, this uncertainty will drive him to daven to Hashem. But someone who charges interest will think of themselves as having a steady, secure, and predictable income. This person will find it much harder to feel Hashem’s presence.
We all crave certainty and stability. But that sense of security can be stupefying, robbing us of one of the primary ways in which we connect to Hashem.
When a crack in the veneer of stability comes, as it always does, we should not waste it. We ought to use every crisis as an opportunity to strengthen our relationship with Hashem, to turn to Him for help.
כי הוא קלי, וחי גאלי, וצור חבלי בעת צרהלע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantEmor: Secret of the Omer
We know from the Sefer HaChinuch that we count ספירה to show how much we look forward to receiving the Torah on Shavous. And yet, the Sefira is tied specifically to the Omer, a Korban we bring on Pesach. What is the connection between the Omer and accepting the Torah?
I believe it was R’ Matisyahu Salomon Shlita who suggested the following idea: The measurement of the Omer comes up in another place in the Torah. By the מן, each person ended up with exactly one Omer worth of מן, regardless of how much or how little they worked on collecting. From here we see that parnassa is in the hands of Hashem, and only He decides how much we ultimately take home, regardless of how much or how little we work.
One of the prerequisites for being mekabel the Torah is simply putting in the time necessary to learn. But somebody who thinks that how much they make depends on how hard they work may simply be too busy to learn. However, somebody who internalizes the idea of the Omer, that his material well-being is ultimately only up to Hashem, will be able to find time to learn the Torah.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantKedoshim: Sweet Revenge?
One of the most difficult Mitzvos can be found in this weeks parsha. If somebody refuses to let you borrow their car, you cannot refuse to lend them your car in revenge. Not only that, but you’re not even allowed to comment on how you’re better than they are. How is this humanly possible?
The Chinuch explains that if we see the person in front of us as being the cause for our trouble yesterday, it will indeed be exceedingly difficult to be nice to him. But there’s another way of looking at things.
If we instead see our misfortune as being ultimately the decision of Hashem, we will not take the whole thing personally. We will see the person in front of us as somebody who as have done something wrong, but not as somebody who we need to get back at.
R’ Moshe Shapiro says that נקמה is from the root קם, to rise. If we feel somebody else has knocked us down, we feel a need to pick ourselves back up above them, usually by knocking them back down. But if we see any misfortune we suffer as being from Hashem, we will not feel this visceral need to lash out at somebody who has not been nice to us.
(Adapted from R’ Lopiansky’s Fundamentals on the Parsha)
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantTazria: עת לקרב ועת לרחק
The Torah tells about the tumah that affects people immediately after telling us which animal are tahor and which are not. Chazal explain that just as the creation of man only took place after the creation of the animals, so too is the תורת האדם only taught after the Torah first teaches us about the תורת הבהמה. But why would this seemingly tangential idea be called the תורת האדם, what does this tell us about the very nature of people?
R’ Aaron Lopiansky explains that the nature of person is that there are times they go through stages of taharah, where they are particularly holy and close to Hashem. But every person also goes through times of tumah, where they are removed from Hashem. This is not just an accident. This is the very nature of man.
The avodah of person in their time of taharah is obvious – to relish being close to Hashem. But there is also an avodah to be accomplished in times of tumah, in times of disconnection. During those times of disconnection a person should recognize that they are distant from Hashem, and should internalize just how empty that disconnection is. By doing so, even the time of tumah will serve to accentuate the importance of קרבת ה׳.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantShemini: Constant Change
The Ramban writes that one of the reasons the Torah prohibits certain birds and animals is that these creatures have bad middos, such a cruelty. By eating them, we would be ingesting their negative traits. A person who eats these forbidden foods will become crueler or develop other bad middos.
R’ Chaim Shmuelevitz sees a similar idea in the Gemora that says: אין אדם עובר עבירה אלא אם כן נכנס בו רוח שטות, a person does not sin unless foolishness has entered him. R’ Chaim Shmuelevitz explains that the שטות that enters a person is that they do not realize that the Aveira they are about to do will change who they are from now on. (Heard from R’ Yisroel Gluestein)
If we internalize that each deed we do is a building block for who we will be for the rest of our lives, we will be for more motivated to do what’s right than if we see them just as “actions” outside of ourselves.
Each aveira that we do changes us, makes us into worse people. But each mitzva that we do changes us as well, and makes us into people with better middos and a closer relationship to Hashem.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantTzav: Live Your Life
If a non-Jew wants to bring a קרבן עולה, which is entirely burnt up on the מזבח, we allow him to do so. But we do not allow a non-Jew to bring a קרבן שלמים, which is a type of korban that is eaten by the one who brings it. Why is that?
Perhaps we can suggest that this is indicative of a basic difference between Judaism and most other religions. Most religions see religious value only in something that is obviously religious in nature. Giving up something for God is the type of sacrifice that they can understand.
But Judaism goes further than that. We think there is religious value even in the meals that we eat. We do not think of religion and everyday life as being two separate things. Every aspect of our day is suffused with mitzvos and imbued with meaning. Our religion is our life, and our life is our religion. This is unique to Judaism, and it is not something that a non-Jew will be able to relate to.
Perhaps this is hinted to in the name of the קרבן שלמים. This Korban celebrates serving Hashem with Shelaimus, with the complete entirety of every aspect of our lives.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantVayikra: Mitzva Not To Do
The Torah uses an interesting turn of phrase when discussing one who has accidentally sinned and needs to bring a Korban. It says one who has transgressed אחת ממצות ה׳ אשר לא תעשינה, which literally translates into “one of the Mitzvos of Hashem, which you are not to do”. Why do we refer to this as a mitzva, rather than an aveira?
R’ Moshe Shternbuch sees here an allusion to what the Gemara tells us in Kidushin: ישב ולא עבר עבירה, נותנים לו שכר כעושה מצוה. If somebody is tempted to do something wrong buts holds themselves back, they are considered to have done a positive deed.
Every human being wants to feel like they are accomplishing something. If we view the מצות לא תעשה as just pitfalls that we must keep ourselves from falling into, it can be hard to stay motivated day in and day out. This is particularly true of issurim that we have previously failed to properly adhere to.
But if we view every act of restraint as being an accomplishment, we can be much more motivated to fight the temptation to do something wrong. Each small act of restraint is a full Mitzva – an achievement of its own, and a success worth being proud of.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantVaykhel: Fire 🔥
Of all the 39 melachos, only one is specified in the Torah: lighting a fire. To add another layer of mystery as to why this particular melacha was chosen, the Zohar adds the prohibition against lighting a fire includes getting angry (igniting the the fire of anger) on Shabbos.
R’ Aron Lopiansky explains this by looking at the root of anger. Anger almost always comes from a place of frustration. Somebody who feels that they could be accomplishing something, but that they are being held from doing so, gets angry.
But Shabbos is supposed to be the antithesis of that very mindset. On Shabbos, we acknowledge that we do not run the world. Hashem made the world, and only He continues to control it.
A person only feels frustration and anger at a perceived loss of control, if they believe they were in control in the first place. Hence כל הכועס, כאילו עובד ע״ז.
One who truly appreciates Shabbos and acknowledges that Hashem alone controls the world, will not feel the fire of anger.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantTezaveh: Justice for All
The Gemora tells us that the Choshen was מכפר on any lack of משפט and improper judgements. The Akeidas Yitzchok explains that from studying the Choshen, we can learn how to fix the problems that corrupt justice.
The Akeidas Yitzchok suggests that the lessons of the Choshen are the same thing that Moshe told the judges he appointed:
לֹֽא־תַכִּ֨ירוּ פָנִ֜ים בַּמִּשְׁפָּ֗ט כַּקָּטֹ֤ן כַּגָּדֹל֙ תִּשְׁמָע֔וּן לֹ֤א תָג֙וּרוּ֙ מִפְּנֵי־אִ֔ישׁ כִּ֥י הַמִּשְׁפָּ֖ט לֵאלֹהִ֣ים ה֑וּא וְהַדָּבָר֙ אֲשֶׁ֣ר יִקְשֶׁ֣ה מִכֶּ֔ם תַּקְרִב֥וּן אֵלַ֖י וּשְׁמַעְתִּֽיו׃The Choshen listed all the names of the Shevatim in their birth order, not in order of greatness. This teaches us that we should not show any favor to the greatest of people – justice is blind.
The Choshen had stones that were cheap next to stones that were extremely expensive. This teaches us that justice must always be taken seriously, regardless of how much or how little is at stake.
The name of Hashem was written on the Choshen to remind us that a judge cannot be afraid of any human, only of Hashem.
The Akeidas Yitzchok finishes by saying that the most common cause of getting a psak wrong is lack of knowledge. The Choshen was attached to the Urim v’Tumim, to remind the Kohen and the Dayan to constantly be seeking answers from a higher authority.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantTerumah: Angelic Aspirations
At the pinnacle of the Mishkan, in the heart of the Kodesh HaKodashim, was a seemingly strange thing: two statues, looking at each other. The Torah goes out of its way to tell us that when Hashem spoke to Moshe, the voice of Hashem came from in between the two Keruvim. What is this supposed to teach us?
Perhaps we can suggest that the Keruvim show us how Hashem’s presence is experienced in this world. Hashem’s voice is not heard when Torah is viewed as merely an academic pursuit, meant to be studied for intellectual value.
When there is a society of people who are one with the Torah (מקשה תעשה אותם), who are at one which each other (ופניהם איש אל אחיו), and who are always looking upwards to connect to Hashem (פורשי כנפים למעלה) – then by being in the presence of those people, you will feel the presence of Hashem. Hashem’s voice is heard just by he very existence of such a people. This is who the Jewish nation aspires to be – people who bear the presence of Hashem in every aspect of their lives.
לע״נ דוד חיים בן ישראל דוב הכהן
לע”נ ר׳ חיים רוב בן ר׳ בןציון שלוםZugger613ParticipantMishpatim: Just Passing Through
R’ Chaim Vital (quoted by the Chida in נחל קדומים) makes two interesting observations about the word עברי.
First he explains that a Jewish slave is referred to as an עבד עברי since he was עבר על לא תגנוב, transgressed on the prohibition against theft. This is what led Beis Din to sell this man as a slave.
However, we also find that the title עברי is used positively, like the Navi Yona says about himself: עברי אנכי ואת ה׳ אני ירא. R’ Chaim Vital explains that here עברי refers to one who constantly keeps in mind that they are עובר ארח בעולם הזה דרך עראי, only temporarily passing through in this world.
These two messages seem to be related. If one keeps in mind that they are merely passing through this world, they will be far less tempted to transgress the laws of the Torah and trade eternal reward for temporary comfort or pleasure.
By keeping our sense of priorities, we can ensure that we do not become an עבד עברי, one controlled by a lust for the things of this world. Rather, we can be somebody who has their eyes on the eternal prize, and can declare: עברי אנכי ואת ה׳ אלקי השמים אני ירא.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantYisro: How much do you want it?
Why was the story of Yisro placed immediately before Matan Torah? R’ Chaim Mintz suggests that there are things we can learn from Yisro that we all must incorporate into our lives to be able to truly accept the Torah:
Yisro was a prince in Midyan, living a pleasant life. But he was willing to give it all up, go live in the desert, and join a people he didn’t even know, so that he could hear the Divine truth.
We see how much Yisro wanted to be able to accept the Torah. We see how much the Torah meant to him, and how much he was willing to sacrifice to attain it.
We are lucky that we were born Jewish, and that Torah was pretty much given to us on a silver platter. But we cannot allow that to lead to sense to complacency. We must always stay hungry for more, stay driven to attain new heights. If we truly want to delve deeper, if the Torah is important to us, and if we are willing to sacrifice other things that we might also want, will we be able to attain it.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantBishalach: Up To You
When Bnei Yisroel found themselves chased by Pharoh’s army and backed up against the sea, they did what seemed to be the right thing – they Davened to Hashem.
And yet, Hashem was not pleased by this response. מה תצעק אלי, דבר אל בני ישראל ויסעו, why are you calling out to me? Tell Bnei Yisroel to keep going, right into the water. Rashi puts an even stronger emphasis on this point: עלי הדבר תלי ולא עליך, is this matter mine to deal with and not yours?
It seems that unlike the Ten Makkos, there was an element of a nisayon in Kiras Yam Suf. By the ten Makkos, all Bnei Yisroel had to do was to sit back and watch the show. But that was not the case by Krias Yan Suf. This time, we had a job to do. The miracle of Krias Yam Suf would not begin until we did something to show that we believed Hashem would keep his word.
To sit back and passively absorb a lesson, even a lesson as great as the ten Makkos, can only have a limited effect on a person. But when a person decides to act on their own convictions, that becomes a part of who they are. By forcing Bnei Yisroel to make the first move before Krias Yam Suf began, Hashem was giving us an opportunity to not just think about our ideals, but to actually live them.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantBo: Living Emunah
After finishing the story of Bnei Yisroel leaving Mitzrayim, the Torah tells us about the mitzva of Teffilin. Through the parshiyos of Tefillin, we are to bind the the story of יציאת מצרים to our weaker arm and to our head. But why do we put Teffilin on specifically these locations?
R’ Shamshon Raphael Hirsh explains through Teffilin, we internalize the message of יציאת מצרים – that we owe our freedom and our very existence to Hashem, and that we therefore belong entirely to Him.
By binding Teffilin to our arms, we express that these ideals should be the guide for all of about actions. By putting them on our heads, we express that they are the basis of all of our thoughts.
Alternatively, the Kli Yakar explains why the Teffilin is supposed to be placed on the weaker arm. This is a reminder that that it not through own strength that we accomplish what we set out to do. Without the help of Hashem, nothing is possible.
This is very in much line with a Ramban at the end of this weeks parsha Ramban that explains why we put so much emphasis on remembering יציאת מצרים. The Ramban writes that the fact that Hashem did open miracles (נסים גלוים) back then proves that Hashem runs the world. Once we acknowledge that, we will see Hashem’s hand even in the seemingly “natural” occurrences (נסים נסתרים).
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantVaeira: Two Types of Teffilah
When Hashem tells Moshe that he will redeem Bnei Yisroel, He lists two seemingly different reasons. First, the fact that he promised the Avos to redeem their children. Second, “and also I have accepted the cries of Bnei Yisroel that are being oppressed by Mitzrayim”. Is there any connection between these two things?
The R’ Yoel Teitelbaum explains that there are different types of teffilah. The highest type of teffilah is to daven for the sake of Shechina, to daven for peace and prosperity so that the world can recognize and connect to its Creator. But there are “lower” levels of teffilah as well, of Jews l praying for their own salvation.
Somebody who has reached the level of being able to daven for the Shechina is very likely to have their teffilos answered. But when the time of Geulah draws near, Hashem is willing to listen to “lower” levels of teffilah, of people crying out due to their own pain.
Since the time was quickly approaching that Hashem had promised the Avos that He would redeem Bnei Yisroel, Hashem accepted the teffilos that were only a result of the oppression they faced in Mitzrayim.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantShemos: Tasting Geulah
When Hashem sends Moshe to Paraoh, things don’t go seem to go very well. Not only does Paraoh not let the Jews go, but he makes them work harder. Why did Hashem allow this first tease of redemption to end prematurely?
R’ Aaron Lopiansky points out (based on medrashim) that this goes to the very nature of geulah. There is always a first glimpse of the geulah, which then seems to fade away. But what is the purpose of this first stage?
R’ Lopiansky explains that those who have grown accustomed to the darkness of galus don’t even know what geulah looks like. In order to truly yearn for the geulah, we need to get a taste of it first.
This is why geulah often begins with a false start that quickly fades away. Once we get a glimpse of what life could be like under the leadership Moshe, as living as Hashem’s chosen people, we will be properly incentivized to do whatever it takes to bring back the geulah.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantVayechi: See What You Can Be
The first Rashi in this weeks parsha famously tells us that when Yaakov Avinu died, נסתמו עיניהם ולבם של ישראל, the eyes and hearts of the Jewish nation were closed up. But what does that mean?
Perhaps we can suggest that as long as Yaakov Avinu was alive, all of his descendants had somebody to look up to. They could see in front of their eyes what a perfect Jew looked like, and they could aspire to emulate him. But once Yaakov Avinu was no longer with them, they lost their living role model, and they lost their constant reminder of all that they could become.
This was the beginning of the שעבוד of מצרים. It has been pointed out that מצרים comes from the root of מצר, which means a boundary or a limitation. Mitzrayim told us that we were nothing but slaves, and we would never amount to anything. Once we allow these types boundaries to be imposed on us, we lose sight of our limitless potential, of all that we can become.
In order to not to lose sight of all that we can become, it is crucial that we stay in the presence of those who are greater than us.
לע״נ דוד חיים בן שיראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantVayigash: Silent Shepherds
When deciding where in Mitzrayim they should settle, the שבטים chose to live in Goshen. They did this so their children could be shepherds, like their fathers before them. But why? What is so great about being a shepherd?
Rabbeinu Bachya explains that a shepherd spends most of his time alone. For the sheep to have enough grass to graze, they must be far from civilization. This meant that a shepherd was often alone with his own thoughts, free to think undisturbed.
We live in a time of almost unlimited access to information and stimulation. But that makes it even more important to take some time to ourselves every once in a while and just think our own thoughts.
Thoughts that we ponder and explore on our own become a part of who we are far more than ideas that we merely receive from somebody else. Passively consuming even the most useful and enlightening information is not the same thing as thinking your own thoughts.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantMikeitz: Blind Spies
When Yosef meets his brothers, he hits them with what seems to be a bizarre accusation. “You are spies! You have come to see the weakness of the land!” Why did Yosef pick this crime to accuse his brother of?
R’ Mattis Weinberg explains that in truth, Yosef had already revealed enough information for the brothers to figure out his identity. He told them he knew their names, knew their birth order, and knew who had done what in their youth.
The only reason the brothers didn’t figure out that the person they were talking to was their own brother is because they didn’t want it to be true. They didn’t want Yosef to have been right all along about Hashem making him king. So they fooled themselves into not seeing the truth.
This is exactly the crime that Yosef was accusing his brother of. You are not looking for the truth. You are only spies, who concern themselves only with finding the bad. You are blinded by your agenda, by your own preconceived notions.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantVayishlach: It Never Ends
When Avram’s name was changed to Avraham, he is never referred to as Avram again. When Yaakov’s name is changed to Yisrael, he is refers to as Yaakov in the very next פסוק. Why is that?
The name Yaakov is symbolic of struggle. Yaakov is always holding on to the heel of his evil brother, holding on to existence through the bitter Galus. Yisrael is symbolic of victory; כי שרית אם אלקים ואנשים ותוכל; for you have struggled… and won.
R’ Aaron Lopiansky is explains that this is why the name Yaakov was never shelved. For as much as Yaakov Avinu had accomplished, there always remains more to be done.
We are usually referred to as בני ישראל, symbolic of all that we are and all that we have accomplished. But we are also still בני יעקב; constantly struggling to do things better and better.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantVayeitzi: Torah of Galus
We know that before Yaakov went to live with Lavan, he spent fourteen years in the yeshiva of Shem & Ever. But why? Why wasn’t the Torah that Yaakov learnt from his father Yitzchak and his grandfather Avraham good enough?
R’ Yaakov Kamenetsky explains that before he could deal with the trickery of Lavan, Yaakov needed to learn the “Torah of Galus”. He needed to learn from Shem and Ever, who had lived through the wicked דור המבול ודור הפלגה. He needed to learn from people that had lived through societies that were evil, yet remained unaffected by them.
There is a time in all of our lives when we learn what it means to do good. But it never ends there. The next step is to keep true to our convictions, even when we live in a world that does not respect them.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantToldos: Detached Head
Where did Eisav go wrong? He was raised in the house of Yitzchak and Rivka, and grew up with with his grandfather Avraham until the age of thirteen. How did he end up such a rasha?
R’ Ahron Kotler explains that Eisav grew up knowing what was right. But that intellectual recognition never actually guided how he lived his life. What Eisav knew and what Eisav did were completely separate.
R’ Ahron Kotler further explains that this idea is hinted to by Chazal. Chazal tell us that Eisav’s head was chopped off by חושים בן דן, and it rolled into the מערת המכפלה. This symbolizes that Eisav’s head, his intellectual understanding, was in the right place. But he didn’t incorporate his ideals into his everyday life.
It is far easier to articulate what is right than it is to do what is right. We need to ensure that our ideals do not stay detached from the way we actually lead our lives.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantChayei Sarah: No Regrets
After acing the test of the Akeida, Avaraham comes home to some shocking news: his wife had died. The Satan made it appear that she had died from shock upon hearing that Avarham was about to slaughter his son.
Avraham now faced another test. The gemora tells us that if somebody does a mitzva, but then later regrets it, he loses that mitzva. תוהא על הראשונות, איבד את הראשונות.
If Avraham would have regretted carrying out the Akeida, it would have been as if he had never done it. But Avraham had no regrets, even when it appeared that his actions had caused the death of wife.
Sometimes we face a test whether to the right thing. But sometimes we are tested whether we regret the good things we’ve already done, or whether we stay true to our convictions no matter what they lead to. Even when we don’t like the situation that our doing the right thing seems to have gotten us in, we should never regret doing what is right.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantVayeira: This is a Test
This week we read about the quintessential nisayon: When Hashem asked Avraham to sacrifice Yitzchok. Normally, we “test” somebody or something to find out what they’re capable of. But Hashem already know what we can or can’t do – why does He test us?
The Ramban answers that it’s true that Hashem knows what we can accomplish. But we may not. Until we face a situation that tests us, we may not be fully living up to our potential. The challenges in life give us opportunity to become all that we can be.
The Rambam has a seemingly different answer. He says that the word נסיון comes from the root of נס, a banner. Hashem already knows what we can do. But when we actually do it, we can inspire others to follow in our footsteps. Hashem gives us challenges He knows we can overcome so that others can be inspired to live up to their own challenges.
R’ Aaron Lopiansky points out that the Rambam is not that different from the Ramban. The Ramban sees tests as a means of living up to our own potential. The Rambam sees challenges as a means of helping others live up their full potential.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב הן ר׳ בןציון שלוםZugger613ParticipantLech Lecha: Cry Out
When Hashem told Hagar that she would soon give birth to a son, Hashem told her what the boys name would be. It would be ישמעאל, a combination of the words ישמע קל, Hashem has heard. The reason for this name is כי שמע ה׳ אל עניך, Hashem has listened to the prayers of Hagar during the time of her affliction.
The Pirkei D’Rebbi Eliezer offers an additional explanation. The Medrash details some of the suffering that the nation of Yishmael will bring upon the Jews before the coming of Moshiach. But this affliction is what will cause the Jews to daven and cry out to Hashem with all their heart. Due to this persecution, ישמע קל, Hashem will hear our prayers.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantNoach: Building Upward
Noach was the first person to make a מזבח. But what is the point of a מזבח? Why can’t a Korban be brought on bare ground?
R’ Shamshon Rafael Hirsh has a fascinating explanation. Some people think that God can only be found in nature, and that they must retreat from society to connect to the divine.
But that is not what we believe. We believe that the best way to connect to Hashem is by building a society that reflects His will, by incorporating the divine into every aspect of our lives.
That idea, explains R’ Hirsh, is symbolized by a מזבח. A מזבח must be attached to the ground, but we need to make it by putting stones together. This represents using human activity to elevate the earth towards the divine.
After the world was destroyed in the Mabul, Noach built the first מזבח. This was an attempt to rededicate the world to its original mission – to be a place where people are constantly striving to build higher, to create an elevated society that connects us to our Creator.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantReb Eliezer, do you know who says that pshat in אשר ברא אלקים לעשות?
Zugger613ParticipantBereishis: What A Waste
The second passuk in the Torah tells us that at the beginning of creation, the world was “תהו ובהו”. Rashi explains that the בהו means empty, while the תהו means that a person is astonished by the emptiness.
R’ Moshe Feinstein asks, why is this second description necessary? Nobody was alive to be astonished by the emptiness – why does the Torah point it out?
R’ Moshe answers that since there is such an important message here, the Torah felt a need to teach this right at the beginning. If we see a vacuum, we see emptiness where we know something positive could exist, it should bother us. It should astound us. We should ask ourselves, how can this be? How can I fill the void?
The Ramchal writes in the Derech Hashem that Hashem “didn’t finish” creating the world. He could have made a perfect world, but He made an imperfect world instead.
The Ramchal explains why Hashem did this. If the world would be perfect, we’d have nothing to add. But the fact that some of the world’s potential has not yet been realized gives us an opportunity to be the ones to fill the void and fix the emptiness.
לע”נ דוד חיים בן ישראל דוב הכהן
לע”נ ר’ חיים דוב בן ר’ בן ציון שלוםZugger613ParticipantVzos Habracha: Doing It Yourself
The Sfas Emes has a fascinating explanation on the pasuk of תורה צורה לנו משה מורשה קהלת יעקב.
We know that Klal Yisroel chose to hear the Torah from Moshe, not to hear it directly from Hashem. The Sfas Emes explains that there was a reason for this. They knew that anything that is given to a person miraculously will not last. The only things that stay with us are the things we worked for, the things dedicated our heart and soul towards. Those things become a part of our very essence, and we can never forget them.
Since we chose to hear the Torah from Moshe (תורה צוה לנו משה), we had to work to understand it – it wasn’t miraculously given to us. And since we had to work on it, it became a part of who we are, and we were able to transmit it from one generation to another for the thousands of years since (מורשה קהלת יעקב).
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantHaazinu: Torah is like 🌧️
As he gets ready to take his final leave of his people, Moshe compares the Torah he is about to teach Bnei Yisroel to rain watering plants. Aside from the obvious metaphor of Torah bringing life, perhaps there is a deeper message here as well.
Every patch of earth has its own unique qualities, and each area has plants that it is uniquely suited to providing for. And yet, the same rain nourishes each and every spot in the world, and allows it to produce its own crop.
Similarly, each and every one of has our unique characteristics and circumstances, abilities, and challenges. Each of is capable of producing a unique crop of achievements, things that nobody else can do instead of us.
Yet in order to make our unique contributions, we all need the same thing. Only through the Torah can we see how to use our unique talents in pursuit of the greater good, in the context of Hahsem’s grand plan. The Torah nurtures our uniques talents, and shows how to use them correctly.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantLink to the full shiur: https://shiurim. eshelpublications. com/vayeilech-5780/
Zugger613ParticipantVayeilech: Finding the New in the Old
One of the final Mitzvos on the Torah is the mitzva of Hakhel – on the Sukkos of the year following Shemittah, the king read all of Sefer Devarim in the Beis HaMikdosh.
R’ Aaron Lopiansky sees a beautiful message in this mitzva. Devarim is the Sefer that was written by Moshe – but its content is not truly new. It is Moshe’s understanding of the things that Hashem had previously said, and his application of those Divine principles to the upcoming life of the nation in Ererz Yisroel.
Explains R’ Lopiansky, this is symbolic of the job of a Jewish king. He is not to make up new ideals, but he can’t just repeat old ideals either. Rather, his job is to see the new within the old, to find the application of the old ideals that his generation needs to hear.
R’ Lopiansky further explains that this is one of the messages that Chazal intended when they said that the reason that the children are brought to Hakhel is “to give reward to those who brought them”. This doesn’t just mean that shleping kids is a pain, so you get reward for it. It means that the truest success a parent can have is to impart to their children the ability to find the new messages within old wisdom.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantNitzavim: Returning to our Ideals
This parsha contains some famously stirring words about a particular mitzva: לא נפלאת היא ממך… לא בשמים היא… כי קרוב עליך הדבר מאוד. However, there is a disagreement between Rashi and the Ramban which precise mitzva this is referring to. Rashi is of the opinion that the mitzva being discussed is the study of Torah, while the Ramban thinks the we are talking about the mitzva of teshuva.
However, we can suggest that two opinions are not necessarily in conflict. Translated literally, “teshuva” means “to return”. During the course of a full year, it is all but guaranteed that there are times that we will have fallen short, times when we will not have moved up to the ideals that we cherish. Teshuva is the process of returning back to the ideals that we may have abandoned.
This is where studying Torah comes in. The Torah is the ultimate, divine guide to Jewish ideals. By studying the Torah, we can ensure that our ideals are not watered down by the times that we’ve fallen short, and that we have pristine ideals to return to.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantKi Savo: Being Uplifted<strong/>
When a person brings their Bikkurim to the Beis HaMildosh, there is an intriguing process to be followed. The owner first places his hand on his basket of fruits, then the Kohen puts the Kohen’s hand under the owners hand, and they lift the basket together. Only then does the owner begin reciting the inspiring passages of Bikkurim.
R’ Aaron Lopiansky points out a message that we can take from this. When a person is in the presence of the Kohen in the Beis HaMikdosh, they mustn’t view themselves as just a visitor. They must come with the intention of both accepting the inspiration and teachings of the Kohen, and of being uplifted and changed by their experience. Only someone looking change for the better will succeed in doing so.
In the next few weeks, we will all go through experiences that have the ability to change us. But these Yomim Tovim can only change us if we want to be changed, if we want to be better.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantKi Seitzi: Forever Grateful
There is a somewhat surprising mitzva in this weeks parasha: לא תתעב מצרי, do not hate an Egyptian. Despite the fact that they enslaved and made us miserable for hundreds of years, culminating in their throwing our children into the Nile, we can’t hate them.
Why? The passuk continues: כי גר היית בארצו. Because when Yaakov and his sons needed a place to live during times of famine, Mitzrayim took us in. Despite all the terrible things they did to us afterwards, we can never forget the one favor that they did for us when we needed them.
R’ Yerucham Levovitz points out how applicable this is in our own lives. We tend to dwell on the bad we feel people have done to us. And if we even think about the good that they’ve done for us at all, we tend to think it’s been “canceled out”.
But in the Torah view, we should never forget a favor that somebody has done for us, regardless of what happens after that.
There is a incidental benefit to living our lives like this. By focusing on the good people have done, we may find ourselves feeling far more happy and grateful and far less grumpy and resentful.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantShoftim – Who Needs a King?
One of the Mitzvos recorded in this week’s Parsha is to appoint a Jewish king. And yet, when the nation requested a king from Shmuel HaNavi, they were punished. How can this be?
R’ Shamshon Raphael Hirsh explains that they asked for a king at the wrong time and for the wrong reasons. The goal of the ideal Jewish king is to guide the people by example, and to show them what true Avodas Hashem looks like. If that is why we seek a king, we’re doing the right thing.
But in the times of Shmuel HaNavi, the people wanted a king to help them win their wars and conquer the rest of Eretz Yisroel. But the Torah says that we should appoint a king only after we have conquered the land and divided it between the Shevatim, לאחר ירושה וישיבה. Explains R’ Hirsh, this is to drive home this point – a king’s job is not to fight wars and not to conquer territory. A king’s job is to guide the people to be the best that they can be, and to do so primarily by example.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantRe’ah: Everyone Can See It
The Parsha starts off: ראה אנכי נותן לפניכם היום ברכה… אשר תשמעו אל מצות ה׳. But how can we be told that we can see, today in front of us, the ברכה of listening to Hashem? Don’t we know that שכר מצוה בהאי עלמא ליכא, the reward for the Mitzvos can never be paid back in this world?
R’ Moshe answers that although the reward for the Mitzvos is not given in this world, the difference between somebody who lives a life dedicated to ruchniyus and somebody who only lives for gashmiyus is apparent to all. Somebody who lives life focused only on physical pleasure and selfishness will never be happy, and everyone will know it. But somebody who truly dedicates their life to ruchniyus and doing what is right will be happy and content.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantDevarim: Channeling Tragedy
Rashi explains why it is that Moshe chose this moment to rebuke Bnei Yisroel for all the mistakes they had made over the past 40 years. Moshe knew that he was about to die, and that this was the most opportune time to correct all the mistakes of the past.
The Ksav Sofer further explains that when we are happily going about our regular lives, without any major challenges or issues, it can be very difficult for us to change ourselves. We feel comfortable, and we can feel complacent.
But when tragedy strikes, it tends to jolt us out of our regular routine. We suddenly realize how little in life is certain, and we can be far more open to changing our ways.
When Moshe was about to pass away, he knew that Bnei Yisroel would be uniquely attentive to what he had to say, and would be far more open to changing their ways.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantPinchos: Admit It
There were 24,000 people who died in a plague, all of whom had allowed themselves to be enticed by the daughters of Midyan. Why is Zimri specifically singled out for condemnation?
R’ Yosef Chaim Zonnenfeld explains that Zimri did not just make a mistake. Zimri publicly sought to justify his actions, and to convince others to do as he had done.
Zimri ridiculously compared his actions to that of Moshe, who married a giyores. Zimri proudly paraded his sinful actions in the heart of the camp, trying to sway others his way.
We all make mistakes. But we need to make sure that our failings do not dilute our ideals. We always need to recognize what is right and what is wrong, but never more so than after we’ve crossed that line. Don’t let your failings redefine you.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantBalak: Blame Game
Why did Hashem prevent Bilum from cursing Bnei Yisroel? Hashem controls the world, and nothing Bilum or anybody else says can force Hashem to do anything. Why didn’t Hashem let Bilum curse us, and just ignore him?
The Chida quotes R’ Shlomo Astruk as explaining what the problem would have been. If Bilum had cursed Bnei Yisroel, Bnei Yisroel would have blamed any suffering or misfortune that occurred to them as being the result of Bilum’s curse, without considering whether their suffering was actually caused by their own actions.
Pain is often Hashem’s way of sending us messages about what it is that we need to do better. If we blame others for the situation we find ourselves in instead of considering that what is happening to us is primarily the result of our own actions, we will never be able to fix the true root of the problem.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantChukas: Speak Softly & Drop the Stick
We know that when Moshe hit the rock, instead of talking to it as Hashem had instructed, he was no longer allowed to enter Eretz Yisroel. But the reason given seems somewhat puzzling: “יען לא האמנתם בי”, because you did not cause Bnei Yisroel to believe in Me. What exactly was the lesson that the Jewish people was supposed to have learnt from witnessing Moshe talk to the rock that they didn’t see from him hitting the rock?
The Mahral explains that if the rock would have given water simply by request, Klal Yisroel would have seen a model image of Avodas Hashem: you should do what Hashem wants, because you want to do what Hashem wants you to do.
Instead, by seeing Moshe angrily hitting the rock, they were shown a very different image: of doing what Hashem said because you feel you have no choice, due to either threats or rewards that you just can’t ignore.
This difference in attitudes is so critical, writes the Mahral, that it is part of the very definition of Emunah. כי אין אמונה רק שיהיה” דרך רצון ושמחה” – the only way of serving Hashem with Emunah, is do so voluntarily and joyfully.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantKorach: The Right Man for the Job
What reasons did Korach give for why he should be Kohen Gadol instead of Ahron? He complained that all the honor and glory was going to Moshe and his family, and that Korach’s family should have been in line for the next open position.
However, there is one point Korach did not address. He made no argument that Ahron wasn’t fit for the job, or why he would make a better Kohen Gadol. Korach was apparently not concerned with who the best man for the job was. He just wanted it for himself.
Contrast this with the attitude of Moshe. In last weeks Parsha, Moshe receives a Nevuah that he will die in the desert, having failed to bring Bnei Yisroel to their destination. But Moshe was not perturbed-מי יתן כל עם ה׳ נביאים. Moshe wanted the best man to get the job, regardless of that was him or not.
This is a pretty easy way to gauge whether we are looking out for the greater good, or just in it for ourselves. If we find ourselves asking “who would do the best job”, we’re asking the right question. But when that becomes “why not me?”, we should check our motives.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantShelach: We See What We Want to See
What exactly did the Meraglim do wrong? Moshe sent them to report on how difficult Eretz Yisroel would be to conquer, and that’s exactly what they did. ❓
The answer is that מקיש הליכתם לביאתן, מה ביאתן בעצה רעה אף הליכתם בעצה רעה. The Mergalim saw what they set out to see. Since they already believed that the land was bad and unconquerable, they had not looked for the hinge that would reinforce those preconceived notions. 👁 👁
We can learn from the mistake of the Meraglim how to attack לשון הרע at its root. Once we see the bad in somebody, it is very difficult to refrain from ever mentioning it. 🗣 But if we do not seek to find fault in others, we can more easily avoid לשון הרע. 🚫🗣
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantBahaloscha: Finding the Light
There is a cryptic medrash that compares the lighting of the Menorah in the Mishkan to the passuk of יגדיל תורה ויאדיר, making the Torah great and glorified. But what does one have to do with the other?
Perhaps we can explain this based on the Chida, who writes that the Menorah symbolizes תורה שבעל פה.
When it comes to תורה שבכתב, one may never add to to the Torah. To do so would be in violation of בל תוסיף. Yet when it comes to תורה שבעל פה, new insights are always welcome.
This is hinted to in the lighting of the Menorah. The Menorah will never give any light unless somebody takes action and lights it. Similarly, תורה שבעל פה is left to us. It is our job to constantly plumb the depths and search for new insights. It is our chance to make continue to grow, to make even more great and glorified.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantBahaloscha: Part of the Journey
There are two pesukim in this Parsha that aren’t where they belong. The pesukim of ויהי בנסוע הארון, which deal with the travels of the Mishkan and the Shechina, are surrounded by two backwards letter nun. This is to let us know that these pesukim really belong fifty pesukim earlier, together with similar pesukim detailing Bnei Yisroel’s travels.
Rashi quotes the medrashim that the reason these pesukim were moved here was to break up some of the פורענות, the trouble that Bnei Yisroel started getting into. But why were these specific pesukim chosen to interrupt the troubling stories?
The pesukim of ויהי בנסוע and ובנוחה יאמר give us a sense of a complete picture. True, we often see the Mishkan being packed up, and the Shechina on its way out. But we know they will not be gone long. Soon, Hashem’s presence will be felt in a new place. The end of one part of the story should never be mistaken for the end of the story.
The journey, both of the Jews in general and each one of us in particular, is a long one. It has many starts, stops, and pitfalls. But it won’t be over until we get to where it is that we need to go.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantNaso: Listen Here
Rashi on the very last passuk of this weeks Parsha goes through great lengths to explain how Hashem spoke to Moshe. Moshe would only hear the voice of Hashem while he was standing in the Mishkan. But the reason for that was not because the voice of Hashem was feeble and hard to hear. The voice of Hashem was booming and powerful. Even so, it could only be heard within the Mishkan.
Perhaps we can take a message from here in our own lives. We may often feel like we don’t know what it is that Hashem wants from us, like the word of Hashem is muddled and unclear.
But we need to know that the voice of Hashem is powerful and always offering guidance. We just need to enter into the spaces that Hashem has set aside for communicating with us. When we put all of heart and soul into Davening and even more so, learning Hashem’s Torah, we too can hear the voice of Hashem speaking to us so powerfully. But if we do not get ourselves in to that place, we will not hear Hashem at all.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantNaso: Never Say Never
Rashi famously explains that the reason the Mitzva of Nazir follows that of the Sotah is because anyone who sees the disgrace of the Sotah should learn to stay away from wine, which can lead to immorality.
R’ Yosef Elephant pointed out a defense mechanism that we often use instead. Imagine if today, we would hear about a woman dying as a Sotah. Our initial reaction would probably be to ask: “What neighborhood did she live in, what family did she grow up in, what schools did she attend in her youth? Oh, well with that background, it’s no wonder this is how she ended up. This would never happen to me or people in my circles.”
But this is precisely what the Torah is telling us to avoid. If we see somebody fall in a particular area, we need to realize that the same thing can happen to us if we’re not careful. When it comes to aveiros in general and immorality in particular, we cannot allow ourselves to be lulled into a false sense of security and complacency. אל תאמן בעצמך עד יום מותך – make sure the next scandal doesn’t happen to you.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantNaso: Admit It
The first step of Teshuva is taught to us in this weeks Parsha. When a person steals or does any other aveira, the first step is והתודו את חטאתם, Viduy on what they’ve done wrong. The Rambam in particular stresses how Viduy is the very essence of teshuva. But why is so much emphasis put on verbalizing our mistakes? Why can’t we just focus on fixing them?
Based on the Chinuch, R’ Aaron Lopiansky explains that often we like to brush our problems under the proverbial rug. Even if we acknowledge our shortcomings, it is often only in an abstract way. In order to motivaste ourselves to grow, we need to concretize exactly where the problems are that we need to fix.
Rav Huna famously tells us in יומא פו that once somebody is עבר ושנה, repeats their misdeeds, they tend to quickly forget that what they’re doing is wrong at all. The act of verbalizing our mistakes can help fix this. By admitting where we’ve fallen short, we keep our ideals from being watered down by our actions. Only when we acknowledge that there are higher ideals to live up to do we stand a chance of eventually living up to them.
לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלוםZugger613ParticipantApologies for the typo, the first shevet should be Yehuda not Reuven.
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