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Zugger613Participant
Noach: The Beauty of the Rainbow ๐
We know that seeing a rainbow is considered a bad sign: it means that Hashem is so angry that he would destroy the world, if not for the fact that He promised not to.
And yet, this can be hard to internalize. Rainbows are just beautiful and so nice to look at. Why is it that this sign of wrath is so pleasant?
Perhaps the beauty of the rainbow is supposed to remind us of the second half of Hashemโs statement. True, He is angry enough that He would destroy the world. But why doesnโt He? Because He loves us so much that He simply canโt do it, no matter how much we may deserve it.
The rainbow is the sign of Hashemโs promise never to turn His back on us. No matter how low we may sink, Hashemโs love for us is always there. And thatโs beautiful indeed.
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืื
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืืZugger613ParticipantBereishis: An Unfinished Work
Almost all of creation came into existence by the word of Hashem – He declared each thing should be, and it was. But man was created differently: by the hand, not the word, of Hashem.
Once spoken, a word can not be changed. However a hand can always continue to create. All of creation is set and fixed in its role, with one exception. The role and nature of a person is not predestined; each person decides, by their own choice, exactly what they will accomplish.
We know that man is created ืืฆืื ืืืืงืื. Obviously this canโt be referring to a physical similarity, because Hashem has no physical form. Rather it means that just like Hashem is a creator, man too can create. No other part of creation can act of its own free volition, deciding its own destiny.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantSukkos: Whatโs the Shake all About?
Although mโikkar haโdin one can fulfill the mitzva of lulav and esrog by merely picking them up, the ืืฉื ื tells us to shake them during ืืื when saying ืืืื ืืืณ ืื ืืื and ืื ื ืืณ ืืืฉืืขื ื ื.
Based on medrashim, the ืชืคืืจืช ืืฉืจืื explains that shaking the four species symbolizes shaking of every part of our body and soul in fervent prayer to Hashem, to both thank Him for all Heโs given us and to request that His kindness continue to surround us.
โืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
โืืขโื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayelech: Reconnecting
Hashem tells Moshe some bad news in this weeks Parsha: after Moshe dies, the people will stray from the path, no longer doing what they are supposed to do and being who they are supposed to be. The consequences will be dire, mostly along the theme of: ืืืกืชืจืชื ืคื ื ืืื, I will hide my face from them. If they turn their backs on me, I will turn my back them. There is no greater punishment than this. If you donโt want to develop a relationship with your Father in heaven, then you just wonโt have one.
The ืืืืดื writes in ืืืช ืืืืงืื that although ืืจืื and ืขืืืืช ืืืื are necessary components of Teshuva, they are not the actual essence of Teshuva. Teshuva literally means to return. If someone gets into a fight with a loved one, it is not enough to merely say sorry; they have to rebuild the relationship in order for it to go back to being what it used to be. Teshuva is that process of making it up to Hashem, of fixing what we broke, of coming back to once again be with Him.
โืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
โืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantNitzavim: One For All and All For One
Rashi famously writes that after Klal Yisroel heard all of the curses that would befall those who disregard the Torah, their faces turned green out of apprehension. Moshe then told them ืืชื ื ืฆืืื ืืืื ืืืืื, youโre all still here today; despite all the mistakes youโve made, Hashem has not destroyed you.
The obvious question is asked, wasnโt the whole point of the curses to impress upon the nation how crucial keeping the Torah is? Didnโt Moshe just undo what heโd set out to accomplish?
Rโ Betzalel Rudinsky points out that ืืชื ื ืฆืืื ืืืื ืืืืื is plural, referring to the whole nation. The Jewish people as a whole will never be destroyed, even if they may deserve it.
So how do we as individuals tap into this group guarantee? The answer is to be ืืืืื, all together. If we are together as one, connected to every Jew, we are a part of the klal, and the klal will always make it.
Heading into Rosh Hashanah, one way to merit a favorable judgement is to say ืืชืื ืขืื ืื ืืื ืืฉืื, to be at peace with every Jew.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantKi Savo: Work Hard
The Meforshim are bothered by several questions on the Pasuk of ืึฒืจึทืึผึดืึ ืึนืึตึฃื ืึธืึดึื ืึทืึผึตึฃืจึถื ืึดืฆึฐืจึทึืึฐืึธื: First of all, what does Lavan bothering Yaakov have to do with going down to Mitrayim? Secondly, why does the Pasuk seem to imply that Lavan did destroy Yaakov if he was ultimately unsuccessful in doing so?
The Kli Yakar has a fascinating explanation. He writes that on some level, Lavan did destroy Yaakov. From the time they spent together, Yaakov was affected by Lavanโs attitude towards this world. This why Yaakov was ืืืงืฉ ืืืฉื ืืฉืืื, slightly too concerned with his comfort in this world. And that is why Klal Yisroel had to go down to Mitzrayim; by experiencing being forced into backbreaking labor, they were able to internalize that ืืื ืืขืื ืืืื.
โืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
โืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613Participant<strong>Ki Seitzi: In Gods Hands
Rashi at the end of this weeks Parsha explains that the mitzva of remembering what Amalek did to us is placed right after the the issur of cheating in business, to teach us that this type of dishonesty will be punished by enemies attacking us.
However, Rashi parshas Beshalach writes that Amalek attacked Bnei Yisroel because they said ืืืฉ ืืณ ืืงืจืื ื, questioning if Hashem was really with them. Which one was it?
Rโ Moshe explains that in truth, these are not two different issues. One who thinks that they can get ahead in this world by dishonesty is actually denying that Hashem controls the world. One who believes that Hashem is with us and controls everything knows that only Hashem decides how much money he will end up with – he has no incentive to lie.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantShoftim: Monkey See, Monkey Do
There is a mitzva in this weeks parsha to appoint a Jewish King. And yet, when Bnei Yisroel approached Shmuel HaNavi about doing just that, they were rebuked for it. How can that be?
The Ohr HaChaim explains that although the Jews of that generation were trying to do the right thing, they were doing it for the wrong reason. They didnโt want a king to fulfill the mitzva of Hashem: they just wanted to be like the nations around them, which all had kings. (This is supported by the observation of the Tur that Bnei Yisroel only asked for king in days of Shmuel, since that is when the Pilishtim began to have kings.)
Donโt live your life as a copy of somebody else, even if that person is doing everything right. You have to figure out whatโs right for you, and do it for the right reasons.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantThanks abukspan
Zugger613ParticipantEikev: Do It Right
Rashi famously writes that the Brachos in this weekโs parsha are destined for those who keep ืืฆืืืช ืงืืืช ืืฉืจ ืืฉ ืืขืงืืื, the mitzvos that a person step on with his heel. This is generally understood to be referring to โsmallโ mitzvos that some people ignore.
However, Rโ Moshe Feinstein writes that this is referring to the big mitzvos as well. He points out that Klal Yisroel were praised for accepting the Torah and mitzvos unconditionally when they said ื ืขืฉื ืื ืฉืืข, since they were willing to put aside their own opinions about right and wrong and completely obey Hashemโs Torah and mitzvos.
And yet, says Rโ Moshe, when it comes to the biggest mitzvos, such as learning Torah and giving Tzedaka, many people just do whatever they feel is right, without ever asking a shayla about what they should be doing or how they should be doing it.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantReโah: Key to Contentment
Chazal famously darshan ืขึทืฉึตึผืืจ ืชึฐึผืขึทืฉึตึผืืจ – ืขืฉืจ ืืฉืืื ืฉืชืชืขืฉืจ, tithe so that you will become wealthy. Rโ Shimon Schwab finds this puzzling – since when is wealth the reason we do mitzvos, or even something we should be aspiring towards at all?
Rโ Schwab therefore interprets this based on another saying of Chazal: ืืืื ืืื ืขืฉืืจ, ืืฉืื ืืืืงื. Chazal are not telling us to get rich, they are telling how to be happy with what we have.
One who is only focused on amassing wealth for himself will never be satisfied: ืื ืฉืืฉ ืื ืื ื, ืจืฆื ืืืชืืื. Only when we focus on what we can give to others can material possessions bring us satisfaction.
Rโ Schwab beautifully explains that this why the reward for giving tzeddaka is expressed as ืึทืึฒืจึดืืงึนืชึดึฅื ืึธืึถึื ืึผึฐืจึธืึธึื ืขึทืึพืึผึฐืึดืึพืึธึฝื, I will give you until you say โenoughโ. One who gives to others will be blessed with appreciation for what they have, and not want anything else.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVโeschanan: See Who You Can Be
Before his death, Moshe sought to recap all that had happened to Klal Yisroel in his lifetime, putting special emphasis on the things that needed improvement. Moshe did not hold back, letting the nation know exactly what their mistakes were.
Yet constantly interspersed with this rebuke is a tremendous amount of praise. Moshe constantly emphasizes how special Klal Yisroel is, the chosen nation of Hashem. ืื ืื ืืื ืืืื ืืฉืจ ืื ืืืืงืื ืงืจืืืื ืืืื
The Ran explains that these two elements are both necessary and complimentary. As long as a person has not acknowledged his mistakes and shortcomings, he has no chance of fixing them. But it is not enough to just point these things out. A person also has to believe that he is capable of being better than he is now, that he can rise above his shortcomings, that he has the potential within him to be great. Only when a person sees both where they are and where they can reach can they excel.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantDevarim: Always Applicable*
One of the last things that Moshe did before his death was to translate the Torah into all seventy languages for nation that he was about to leave. Why did he do this now?
The Ksav Sofer explains that until now, Moshe was able to speak directly to Hashem whenever an issue arose. But from now on, the Jews would be on their own, and they had to learn how to lead themselves.
By translating the Torah, Moshe was trying to emphasize that the ideals and laws of the Torah are not limited to one time period or location. Wherever you find yourself, the Torah is translatable and applicable to your situation. The Torah has all of the answers in it; you just have to look hard enough.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantMattos: Learn From All
When Bnei Gad and Reuven asked Moshe if they could live on the other side of the Yarden, outside of Eretz Yisroel proper, Moshe wasnโt very happy. How can you abandon your brothers, he asked them? Bnei Gad and Reuven answered that they would stay with the rest of the nation until the entire Eretz Yisroel was conquered, and each Shevet settled their specific portion of it. We can easily understand why they were needed during the war, but what was the point of watching everyone else split up the land?
Perhaps we can suggest that Moshe was not only worried whether the Shevatim would not help each other during war and hardship. He wanted them to be together as one people in times of peace as well. Each Shevet is a piece of the greater whole, and each has a lesson to teach the others. Only when we spend time seeing how others go about living their lives can we learn from them what we might be able to do better.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantPinchas: Consistency is Key ๐
The Korban Tamid, which literally translated means โthe constant Korbanโ, was brought twice every day in the Beis Hamikdosh. Any other Korbanos had to be brought in between the Tamid of the morning and the Tamid of the afternoon. We see how integral the role of our constant, everyday actions is. It is often easier to be excited about a rare mitzva, like a Korban Musaf. But ืชืืืจ ืืฉืืื ื ืชืืืจ, ืชืืืจ ืงืืื – the everyday mitzvos must come first.
We all know the story of Rabbi Akiva, who was inspired to begin learning at the age of 40 by seeing a hole that had been worn into a rock by the constant dripping of water. He realized there was no magic moment that suddenly changes a person. Only by consistently doing the same thing, day in and day out, can a person change for the better.
The Sefer HaChinuch famously tells us that ืืื ื ืคืขื ืืคื ืคืขืืืืชืื, a person is changed by his actions. Even somebody who is rotten to the core – if he begins to constantly and consistently do what is right – can become great.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantBalak: ืืื ืืืืจ ืชืื ืืื ืื
Rashi on this weekโs parsha asks the obvious question: if Bilaam was such a rasha, how did he have nevuah? Rashi answers that the reason Hashem spoke to Bilaam was just so that the nations of the world would not be able to complain that they did not have Neviim to guide them like Klal Yisroel did. So Hashem gave them a Navi, and he only made things worse.
However, this answer is quite puzzling. The nations still seem to have a valid complaint: if we had had a Navi who wasnโt a rasha, maybe we could have been better.
Perhaps we can suggest that the message here is a bit deeper. The nations believed that if only they had somebody with nevuah to guide them, theyโd behave. But Bilaam was living proof that if somebody does not want to do what is right, not only wonโt having a Navi change them, but even being a Navi wonโt help them. All the guidance and heavenly intervention in the world will do nothing for somebody who does not want to be better.
God given gifts will not change a person or a people. The only one who can change you is you.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantChukas: Just Part of the Plan
Moshe Rabbeinu had spent the last forty years trying to lead Bnei Yisroel into Eretz Yisroel. He tried to direct them to do what was right, and was the one who dealt with the fallout when they didnโt listen. But in this parsha, Moshe gets the bad news. He will not be entering Eretz Yisroel. He will die in the desert like the rest of his generation did.
But Moshe didnโt focus on his own disappointment at his lifeโs dream slipping away. The very next pasuk has Moshe back in action, trying to convince Edom to let Bnei Yisroel pass through so they could get to Eretz Yisroel without him. The plan must go on, with me or without me. My job is to do what Hashem says; what part I have to play is up to Him, not me.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantKorach: Keeping the Balance
When discussing the Terumah that must always be given to the Kohanim, the Torah refers to it as ืืจืืช ืืื ืขืืื. Why is salt used as a metaphor for the everlasting?
Rabeinu Bachya has a fascinating explanation. He says that since salt is produced by cooking water, salt is a mixture of water and fire. So too, Hashemโs promises are eternal because they are composed of both ืืืืช ืืจืืืื (represented by water) and ืืืืช ืืืื (fire).
Rโ Aaron Lopiansky explains that if Hashem only gave us exactly what we deserve (ืืื), we couldnโt survive. But if Hashem gave us everything without our deserving it, we would become spoiled instead of productive. The balance is crucial.
A similar idea applies in our own lives. If we do what is right only out of a sense of obligation, we will eventually run out of willpower. If we do it only out of idealism and inspiration, we will eventually get disheartened. There needs to be a balance of different motivations, ืืจืื and ืืืื, for us to keep at it.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantBahaloscha: Souls on Fire
We know that when Ahron HaKohen lit the menorah, he had to light each flame until it was ืขืืื ืืขืื, strong enough to rise on its own.
Rโ Moshe Feinstein points out that Kohanim were the teachers of the nation, as it says ืืืจื ืืฉืคืื ืืืขืงื, and Ahron was the leader of the Kohanim. He suggests that we therefore learn a lesson about how to inspire the next generation from this particular halacha.
It is not enough to educate our children to just do what they are told; one day, nobody will telling them what to do. We must inspire our children to the point that they want to what is right by themselves. We need to instill in them a passion for yiddishkeit that will continue to burn within them for their entire lives. Only when that flame is burning on its own can it continue on without us.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantBamidbar: Free For All
The Medrash tells us that Torah is compared to a desert; just as a desert is ืืคืงืจ ืืื, free to all, so too the Torah is only given to one who makes themselves available to all, ืื ืฉืืคืงืืจ ืขืฆืื ืืื.
Perhaps we can suggest that this why our Parsha, which is focused on counting all of the Jews, begins with mentioning the midbar. Just like the desert is accessible to all, only somebody who is there for every single Jew can become a teacher and leader of the people.
The Torah is not given to any one individual; Hashem promised it to the nation as a whole. The best way to ensure that Hashem gives you access to the light of the Torah is to approach learning Torah not for your individual satisfaction, but as a representative of the people.
ืืืืฉืดื ืืืืจืดื ืืืืืช: ืืืคืืื ืืืจ โืื ืฉืืื ืขื ืื ืช ืืืื, ืืกืคืืงืื ืืืื ืืืืื ืืืืืโ. ืื ืืืฉืจ ืืื ืชื ืฉืชืืื ืืชืืจื ืืขืืื, ืืืฉืจ ืจืืื ืืคื ืืืืช ืฉืชืืื ืืชืืจื ืืขืืื, ืืกืคืืงืื ืืืื ืืืืื ืืืืื ืืคื ืืื ืชื ืฉืจืฆื.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantBechukosai: Just Do It
In the middle of the frightening
ืงืืืืช that we are told will befall us if we stray from the path of Torah and mitzvos, the Parsha tells us of a positive development: ืึฐืึดืชึฐืึทืึผึคืึผ ืึถืชึพืขึฒืึบื ึธืึ, Klal Yisroel will admit to their sins. And yet, the ืงืืืืช continue on after that pasuk. If we admit to the mistakes weโve made, why donโt our troubles end there?The Vilna Gaon explains that admitting what youโre doing is wrong is only half the battle. Realizing your mistakes is only helpful if you correct them afterwards. It is not enough to find where weโve fallen short of living up to our ideals; we must fix the issue if we want anything to change.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantEmor: Live Life
We know that a Kohen may not become ืืื by coming into contact with a dead body. But why is that?
Rโ Shamshon Rephael Hirsch explains that in many other religions, a priestโs job only relates to death. These religions think that religion is only an explanation for where we go when we die, but not a set of instructions for how we should live our lives while weโre here.
We believe just the opposite. Once somebody has died, itโs too late for them to change. Our religion is all about improving ourselves while we still can. The Kohanim are forbidden from dealing with the dead in order to emphasize that our religion is about life, not death.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantAcharei Mos: Tainted Ideals*
On ืืื ืืืืคืืจืื the Kohen Gadol brings three different korbanos: one for his own personal sins, one for the sins of the entire nation, and one specifically for the sin of ืืืืืช ืืงืืฉ, allowing the ืืืช ืืืงืืฉ to become impure, a sin which is attributed to the Kohanim. What is it that makes this particular sin so severe that it needs its own special atonement on ืืื ืืืืคืืจืื?
Rโ Samson Raphael Hirsch explains that the ืืืช ืืืงืืฉ is symbolic of the highest ideals of the Jewish people, of perfection itself. And so by having a ืืงืืฉ in their midst, the Jewish nation proclaimed both its loyalty to pure Jewish ideals and its desire to draw closer to perfection. Despite whatever shortcomings we may have had, the ideals remained intact.
However, once we allow the ืืืช ืืืงืืฉ to become defiled, we show that we do not cherish and look up to the Jewish ideals in their purest form. We have allowed the actual way that we live our lives to water down our ideals. And once that happens, we have no ideals left to guide us and urge us to be better. We have nothing left to go back to. This is is why such a dramatic rectification is required specifically for this sin.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613Participant*Tazria-Metzora: Get the Hint*
Chazal tell us that ืฆืจืขืช would afflict those who spoke lashon hara. The meforshim point out that the treatment of a one who has ืฆืจืขืช seems to emphasize this message: just as lashon hara causes people to turn away from one another, so too a ืืฆืืจืข is sent away from society.
The Sefer HaChinuch suggests that the takeaway message from all this is that nothing happens to us for no reason. If we find ourselves suffering from some sort of sickness or trouble, it is important for us to realize that Hashem is trying to tell us something. By examining Hashem is doing to us, we can attempt to see what messages He is trying to tell us.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantThanks choosid. And thanks Reb Eliezer for all your additions.
Zugger613ParticipantShemini: Get Ready
Rโ Dovid Feinstein asks why the Torah refers to the day the Mishkan was erected as the eighth day of the Mishkans preparations; why wasnโt it referred to as the first day of the Mishkanโs completion?
He suggests that this is to teach us the importance of preparing to do a mitzva. The time we spend getting ready for Pesach and the like should not be viewed merely as a necessary chore; they are an integral part of the process of the mitzva.
The time and effort we spend preparing for a mitzva do more than ensure that the mitzva is done properly. The more time and effort we spend preparing, the more we will view mitzva as being important. And the more we view the mitzva as being important, the more of an effect it will have on how we conduct the rest of our lives.
This idea is also integral to ืกืคืืจืช ืืขืืืจ – if we want the Torah to change who we are, we must prepare ourselves first.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantTzav: Take Out The Garbage
One of the most intriguing types of ืขืืืื that a ืืื did was the ืชืจืืืช ืืืฉื, which was essentially the cleaning up of the ashes of all the Korbanos that had been brought that day. The Torah even emphasizes that this must be done in the full dress uniform of the ืืืื ืืืื ื. Why is this necessary?
The Abarbanel explains that there is a danger in doing the ืขืืืื. A ืืื can easily fall into the trap of focusing only on his own honor in this very public role, instead of on increasing ืืืื ืฉืืื as he should.
The ืืื is therefore instructed to put on his special ืืืื ืืืื ื, and essentially mop the floor. This will teach him not to focus on his own honor, but rather on the importance of the job that he is doing – carrying out Hashemโs will.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayikra: What Lasts
We know that somebody who does one of various aveiros is supposed to bring a Korban. But how does killing an animal fix what he has done wrong?
The Sefer HaChinuch explains that a Korban is supposed to drive home the idea that nothing physical lasts forever. Just as this animal graphically met its end, one day our bodies will cease to exist. Our bodies and physical needs therefore should not be the main focus of our lives.
This is supposed to inspire us to think about the parts of ourselves that will last past the day of death, the attributes that an animal does not have: our intellect and our neshama. One who focuses their life on the needs of their spiritual selves is on track to lead a productive and meaningful life.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืื ื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayakhel/Pekudei: Use of Resources
The 224 pesukim of Vayakhel and Pekudei are essentially a list of who did what for the Mishkan, and how much of each material was donated.
Rโ Moshe Feinstein suggests we can learn from here that just like Betzalel and the builders of the Mishkan, we need to keep a cheshbon of all of the resources that Hashem has granted us, and make sure that we are making the most out of our time and talents.
Somebody who has been given a good head, the ability to influence others, or more money than they need for their personal lives has a responsibility to try to help others and increase ืืืื ืฉืืื. There is something out there that only you are perfectly equipped to accomplish – donโt squander the resources that Hashem has entrusted you with.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืMarch 4, 2021 10:09 pm at 10:09 pm in reply to: How ืืื ืืืื Stopped a Deadly Plague #1954282Zugger613ParticipantBump
Zugger613ParticipantTezaveh: In Control
The Gemora tells us that the ืืขืื, the outer robe of the Kohen Gadol, was ืืืคืจ on murder. But how does that work?
The Akeidas Yitzchak, a late Rishon, explains that the lesson of the ืืขืื, when properly internalized, will fix the underlying issues that bring one to murder (which is the highest level of ืืคืจื). A person can only come to murder another if they have become so angry that they have completely lost control of themselves, and their actions are no longer rational.
The ืืขืื, a narrow robe that went down to the ankles, is the exact opposite of this. The ืืขืื made sure every step of its wearer would be measured, deliberate, and thought out; no move was to be made impetuously.
From the ืืขืื we learn that every step and decision that a person makes in their lives should not be made in haste, but must be deliberate and thought out.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613Participant*Teruma: Spokespeople*
Inside the ืืจืื were some of the most consequential items in all of history: the pieces of the first luchos, the second luchos, and the original Sefer Torah that Moshe wrote. And yet, when Hashem spoke to Moshe, his voice did not emanate from inside the ืืจืื. Instead, the voice came from in between the ืืจืืืื on the top of the ืืจืื. Why was that?
Perhaps we can suggest that this goes to show that the Torah is not supposed to exist as an interesting intellectual book on a shelf. Hashemโs Presence is only felt when people, symbolized by the ืืจืืืื, live their lives based on the Torah.
The Mishkan, the Beis HaMikdosh, and the Torah itself are only there to teach us how to live our lives in accordance with Hashemโs will. But it is up to us to live up to these ideals in our own lives, and only through our actions can Hashemโs Presence be felt.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613Participant*Mishpatim: Constant Connection*
The first Rashi in the Parsha asks why the appointment of judges is placed right next to ืคืกืืงืื dealing with the ืืืื. Quoting Chazal, Rashi answers that this teaches us that the Sanhedrin should sit next to the ืืืื in the ืืืช ืืืงืืฉ.
Perhaps we can suggest that this juxtaposition teaches us how we are supposed to view all Mishpatim. These mitzvos do not exist merely to ensure that society functions fairly. Like the ืืืื, they exist primarily to connect us to Hashem.
The multitudes of mishpatim ensure that we never forget Hashem. Wherever we go and whatever we do, there is a rule in Hashemโs Torah instructing us how to behave. The fact that the Torah is so ingrained in every part of our lives is supposed to serve as a constant reminder that we are Hashemโs chosen people, and serve as a way of constantly connecting to Him.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantYisro: โCuz I Said So
Rโ Samson Raphael Hirsch has a beautiful explanation of what Bnei Yisroel meant when they said ื ืขืฉื ืื ืฉืืข:
First comes the ื ืขืฉื; we keep the mitzvos because Hashem told us to, for only by obeying Him can we develop a relationship with Him.
Then comes the ื ืฉืืข. This is when we try to listen to the messages behind the mitzvos, to figure out from the mitzvos how to lead the rest of our lives.
But the ื ืฉืืข, the lessons we take from the mitzvos, are themselves a part of the ื ืขืฉื, obeying Hashem. We donโt keep the moral lessons of the mitzvos because we happen to like them. We accept them as correct because they are God given, a part of Hashemโs mitzvos.
Morals that human beings make up change every decade, because they are based on nothing more than passing feelings and fads. Only a morality based on the eternal word of Hashem can last forever.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantBo: Constant Renewal
Rโ Samson Raphael Hirsch points out that the core identity of the Jewish people was forged in a situation which would have caused most nations to completely forget who they are; in the darkness and difficultly of slavery and genocide. He opines that overcoming this near-death experience in the infancy of our nation is what allowed us to survive thousands of years of hardship without abandoning our identity as Hashemโs chosen people.
Perhaps we can suggest that this message is hinted to in the very first mitzva that Bnei Yisroel received. One of the messages of ืงืืืืฉ ืืืืืฉ is even when what little light we have to guide us through the night seems to have disappeared, we are certain it will return. And no matter how much the light of Klal Yisroel may be dimmed by the darkness of Galus, we know that we will be able to shine brightly once again.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจโ ืืืฆืืื ืฉืืืZugger613ParticipantVaeira: Equality For All
Rashi points out that when the Torah refers to Moshe and Ahron, sometimes Mosheโs name is listed first and sometimes Ahronโs is listed first. Rashi says this goes to show that the two were equal. But we know that Moshe was the greatest Navi of all time – how can they be equal?
Rโ Moshe Feinstein explains this based on a Gemora which states that Olam Haba is the opposite of this world – some of those who seem great here are not viewed as being great there, while some who donโt seem special in this world are considered extraordinary in the next world. In Olam Haba, one is not ranked by how much they did, but by how they could have done. Somebody who accomplished everything they could have is great, even if those accomplishments may seem meager. Somebody who has not all that they could is not great, even if they seem to have done impressive things. Moshe and Ahron were equal not in their accomplishments, but in that both of them did everything they could to live up to their potential.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayigash: Touch Base
After Yosef reveals himself to his brothers, he has a special reunion with Binyomin; they cry on each otherโs shoulders, and Yosef gives Binyomin five sets of clothing. Rashi quotes Medrashim that they they were crying over the churban, and the clothes were a hint to the story of Purim. But what do these other stories of galus have to do with Yosef?
At the age of 17, Yosef was left alone in a decadent culture that was the opposite of everything heโd learned in his fatherโs house. But he never forgot who he was: a son of Yaakov, and a son of Hashem. When he was about to sin in Mitzrayim, he saws his fathers face in the window, and he asked himself โhow can I betray my loyalty to Hashemโ?
Just like Yosef, the only way that the Jews were able to survive all of our exiles was by never forgetting who we are. We are Jews, the children of the Avos and Imahos, the chosen people of Hashem.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantMikeitz: The Cause is really the Effect
The Parsha begins with ืืืื ืืงืฅ ืฉื ืชืื ืืืื ืืคืจืขื ืืืื, and at the end of two years Pharaoh dreamed. The ืคืกืืง implies this dream had been waiting to happen for 2 years.
The Beis HaLevi explains that we might have thought that Yosef freedom was a result of Pharaohโs dreams. But in reality, the opposite is true. Since Hashem decided that now is when Yosef should go free, He sent these dreams to Pharaoh to make it happen.
When Yosef finally reveals himself to his brothers, he says a similar thing: Donโt be upset that you sold me, for Hashem sent me here to help you survive. Me helping you is not an incidental effect; it is the reason Hashem orchestrated my coming down to Mitzrayim.
We sometimes look at current events as if they determine what happens to us. But really, thatโs backwards. Hashem brings about events based on what He has decided should happen.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayeishev: Peeking Through the Cracks
Rashi cites a Medrash that although Arabs usually transport foul smelling merchandise, Hashem orchestrated that the Arabs who brought Yosef into slavery had pleasant smelling spices instead.
Rโ Chaim Shmuelevitz explains that this small and seemingly unhelpful miracle was a reminder that Hashem is always running the show. No matter what was happening to Yosef, Hashem was still with him.
In a similar vein, Rโ Moshe Feinstein asks why the one ืืืืจ flask of oil miraculously lasted for eight days, despite the fact that ืืืืื ืืืชืจื ืืฆืืืจ. He answers that Hashem performed a small and seemingly unnecessary miracle to show us that He is always here, and He is always the true source of everything good that happens to us.
No matter how good or bad of a situation a person may find themselves in, Hashem is really the one running the show.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantReb Eliezer, thanks for the tip about the Targum Yonasan. And I apologize for never responding to your comments; I usually just post my dvar Torah and log out. But itโs good to know that at least one person reads my vort every time.
Zugger613ParticipantVayishlach: It Never Ends
When Avramโs name was changed to Avraham, he is never referred to as Avram again. When Yaakovโs name is changed to Yisrael, he is refers to as Yaakov in the very next ืคืกืืง. 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; ืื ืฉืจืืช ืื ืืืงืื ืืื ืฉืื ืืชืืื; for you have struggled… and won.
Perhaps we can suggest that this is why the name Yaakov was never shelved. For as much as Yaakov Avinu had accomplished, there still remained more to be done.
We are usually referred to as ืื ื ืืฉืจืื, symbolic of all that we have accomplished and all that we are. But we are also still ืื ื ืืขืงื; constantly struggling to do things better.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayeitzei: God Always Wins
The Gemora tells us that after Yaakov asked Rochel to marry him, she gave him a warning: my father is a trickster, and he will not let you marry me before my sister gets married. Yaakov cryptically answers: ืืืื ืื ื ืืจืืืืช, I am his brother in trickery. Yet, we do not find that Yaakov ever tried to trick Lavan. What was he trying to say?
Perhaps we can suggest that Yaakov was referencing a deeper truth. In reality, nothing any person does can change the divine plan. Man plans and God laughs, for at the end of the day ืขืฆืช ืืณ ืืื ืชืงืื.
Based on this, when Yaakov said โI am his brother in trickeryโ he may have meant โI donโt care if Lavan tricks meโ. It wasnโt relevant to him whether Lavan seemed to have gotten away with his plans. He knew that what Hashem decided would happen, no matter what.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantToldos: Blind to the Best
The Medrash tells us that Yitzchok was blinded by the tears the Malachim cried during the Akeidah. What exactly is that supposed to mean?
Rav Shach explains that although the Malachim serve Hashem far better than we do, they never struggle to do what is right like us. This is why the Malachim were so amazed by seeing Avraham and Yitzchok overcome the Akeida, the most difficult of tests – they couldnโt relate to that kind of struggle.
But Yitzchok was blinded by this very concept. He so valued the struggle to make the right choices that he wanted to give the Brachos to Esav, because Esav had a more difficult time doing what was right.
However, this was missing an important point: Yaakov would put the Brachos to far better use than Esav. True, Yaakov was the brother who doing the right thing came more naturally to; but even the best can always get better.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantChayei Sarah: Be You
When it came time to find a wife for Yitzchak, Avraham seemed to have the perfect choice right under his nose: his top disciple Eliezer had a daughter. Yet Avraham refused to even consider this option, saying only โI am ืืจืื and you are ืืจืืจโ. What is that supposed to mean?
Rโ Ahron Lopiansky points out that the word ืืจืื actually means to increase. We refer to a ืืจืื as a blessing only as a kind of shorthand; an increase in oneโs physical possessions or spiritual abilities is indeed a blessing.
Yitzchok was not supposed to be just another Avraham. He was his own man, with his own special way of serving Hashem. That is the very definition of ืืจืื. By contrast, Eliezer was ืืืื ืืืฉืงื ืืชืืจืชื ืฉื ืืืจืื, only a repetition of what Avraham said and who Avraham was. Avraham refused to consider Eliezerโs daughter for Yitzchok because he needed a spouse that valued originality.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantLech Lecha: Hard Won Habits
When Hashem informed Avrom that he would have children, the Torah tells ืืืืืื ืืืณ ืืืืฉืื ืื ืฆืืงื, the fact that Avrom believed Hashem was considered a zechus. The Ramban finds this puzzling – why wouldnโt Avrom believe the word of Hashem?
Rโ Elya Lopian gives a fascinating explanation. We know that ืืคืื ืฆืขืจื ืืืจื – the amount of reward that a person receives for their actions is dependent on how hard it was for them to do what was right.
We might think that once a person has accustomed themselves to doing what is right, they would no longer receive the same credit that they did when it was a struggle. This is why the Torah tells us that Hashem counted it as a zechus that Avrom believed – he received the same amount of reward now as he did when he first recognized and believed in Hashem. The fact that his original accomplishment had now become second nature did not lessen the amount of reward he received for each subsequent action.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืื ื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantNoach: Help
This year, I think we can all really identify with the plight of Noach. We have also spent too much time trapped inside with no possibility of escape. We have also been overwhelmed and helpless while watching the world as we know it fall apart.
Perhaps we can take some lessons from Noach on how to not just weather the storm, but to actually grow from the experience. The Medrash Tanchuma says that there are only two specific people in ืชื ืดื that are referred to as being a ืฆืืืง; Noach and Yosef. The Medrash explains what it is that both had in common that earned them this title: both gave food to others who were unable to feed themselves.
Unfortunately, there are always people out there who need some help. But in the past few months, their ranks have swelled. Perhaps this is one thing we can hold onto in these turbulent times – to make sure that weโre always doing our best to help others, whether they be neighbors, strangers, or members of our own household.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantSukkos: Whatโs the Shake all About?
Although mโikkar haโdin one can fulfill the mitzva of lulav and esrog by merely picking them up, the ืืฉื ื tells us to shake them during ืืื when saying ืืืื ืืืณ ืื ืืื and ืื ื ืืณ ืืืฉืืขื ื ื.
Based on medrashim, the ืชืคืืจืช ืืฉืจืื explains that shaking the four species symbolizes shaking of every part of our body and soul in fervent prayer to Hashem, to both thank Him for all Heโs given us and to request that His kindness continue to surround us.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขโื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantVayelech: Reconnecting
Hashem tells Moshe some bad news in this weeks Parsha: after Moshe dies, the people will stray from the path, no longer doing what they are supposed to do and being who they are supposed to be. The consequences will be dire, mostly along the theme of: ืืืกืชืจืชื ืคื ื ืืื, I will hide my face from them. If they turn their backs on me, I will turn my back them. There is no greater punishment than this. If you donโt want to develop a relationship with your Father in heaven, then you just wonโt have one.
The ืืืืดื writes in ืืืช ืืืืงืื that although ืืจืื and ืขืืืืช ืืืื are necessary components of Teshuva, they are not the actual essence of Teshuva. Teshuva literally means to return. If someone gets into a fight with a loved one, it is not enough to merely say sorry; they have to rebuild the relationship in order for it to go back to being what it used to be. Teshuva is that process of making it up to Hashem, of fixing what we broke, of coming back to once again be with Him.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantKi Savo: Work Hard
The Meforshim are bothered by several questions on the Pasuk of ืึฒืจึทืึดึผืึ ืึนืึตึฃื ืึธืึดึื ืึทืึตึผึฃืจึถื ืึดืฆึฐืจึทึืึฐืึธื: First of all, what does Lavan bothering Yaakov have to do with going down to Mitrayim? Secondly, why does the Pasuk seem to imply that Lavan did destroy Yaakov if he was ultimately unsuccessful in doing so?
The Kli Yakar has a fascinating explanation. He writes that on some level, Lavan did destroy Yaakov. From the time they spent together, Yaakov was affected by Lavanโs attitude towards this world. This why Yaakov was ืืืงืฉ ืืืฉื ืืฉืืื, slightly too concerned with his comfort in this world. And that is why Klal Yisroel had to go down to Mitzrayim; by experiencing being forced into backbreaking labor, they were able to internalize that ืืื ืืขืื ืืืื.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืืZugger613ParticipantKi Seitzei: Wrong World
The Meforshim are bothered by the punishment of a ืื ืกืืจืจ ืืืืจื – why does he deserve the death penalty? Sure, he didnโt listen to his parents and stole some money to be able to indulge in food and wine, but why is that a capital crime?
Rashi explains that a ืื ืกืืจืจ ืืืืจื is put to death because his life will only go downhill from here. People who will not accept authority and instead steal in order to indulge themselves can only lead a life of crime; better to end this life early.
The Ibn Ezra disagrees. He explains that the issue is not in what this person may do in the future, but rather what he is doing right now. He is living a life focused only on attaining instant pleasure in this world by any means necessary, without any thought of what will be with him for all eternity in the next world. The Ibn Ezra writes that this lifestyle is comparable to being an Apikores. This belief that we are here to enjoy this world, rather than to prepare for the next one, is the very antithesis of our entire religion.
ืืขืดื ืืื ืืืื ืื ืืฉืจืื ืืื ืืืื
ืืขืดื ืจืณ ืืืื ืืื ืื ืจืณ ืืืฆืืื ืฉืืื -
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