Hope this works . . . If not, please let me know. Fred 1. BEREISHIS a. Summary i. Creation. The Torah begins by stating that in the beginning Hashem created from nothingness the heaven and earth. However, the earth was yet void and without shape or order. During the first six days, Hashem shaped, made and placed everything in the universe in its proper functioning position. The order of this Divine task was as follows: (1) First Day: Creation of light and darkness; (2) Second Day: Arrangement of the "Rokiah" to separate between the heavenly and earthly waters; (3) Third Day: Separation of water and land (and completion of the creation undertaken on the second day); vegetation; (4) Fourth Day: Creation and placement of the sun & moon in the sky; (5) Fifth Day: Creation of sea life and birds; (6) Sixth Day: Creation of reptiles, animals and man; and (7) Seventh Day: Hashem "rested" from His work, and sanctified the seventh day as Shabbos ii. Creation of Man/The Tree of Knowledge. Hashem decided that it wasn't good for man to be alone, so He brought all of the animals and birds before Adam ("Odom"), who named each of them but couldn't find a mate for himself among them. Hashem thus put Adam to sleep, removed one of his ribs and closed up the wound with flesh. He shaped, developed and completed the rib, making it into Eve ("Chava") who He brought before Adam. Hashem placed them into the Garden of Eden, where they were free to eat anything except the fruit of the Tree of Knowledge. However, Eve fell prey to the nochosh (evil serpent), who convinced her to eat the forbidden fruit and give some to Adam. As a result, they we punished by Hashem, by being evicted from the Garden of Eden and forced to live as human beings as we know it (i.e., having to toil for their sustenance and experience death and the pain of childbirth); the serpent was punished by having to crawl on the ground and eat the dust of the earth. . iii. Cain/Abel (Hevel). Adam and Eve had two sons, Cain (who became a tiller of the land) and Abel (who became a shephard). Both Cain and Abel brought offerings to Hashem -- Abel's offering was sincere and of his finest flock; Cain's offering was insincere and of the worst portions of his crop. Hashem only accepted Abel's offering. Cain, greatly angered and embarrassed, killed Abel while they were in the field. Asked by Hashem about Abel's whereabouts, Cain replied "Am I my brother's keeper?" Hashem severely punished Cain for his actions, cursing him to be a wanderer over the face of the earth. iv. Subsequent Generations/Prelude to the Flood. Adam and Eve had a third son, Sheis, and additional children. As each new generation reproduced, the numbers of mankind increased. There were ten generations from Adam to Noach, including two Tzadikim (Chanoch & Mesushelech). However, man turned to evil and practiced immortality and violence. Hashem began reconsidering His act of populating the world with mankind. Noach, however, found favor in Hashem's eyes. b. Lilmode Ul'lamed (Rabbi Mordechai Katz) i. Proof of Hashem's Hand in Creation. When the Rambam taught that the world was created by Hashem, a heretic disagreed. Instead, said the heretic, the world had existed forever and no one created it. The Rambam asked the man to leave the room for several moments. When he was asked to re-enter, a beautiful painting hung on the wall. The heretic admired the painting and asked who had painted it. The Rambam answered that he had spilled some paint on a canvas and that painting had taken shape by itself. The heretic laughed mockingly and said "that is impossible; just by looking at the perfect design of the painting, anyone can tell that someone painted it carefully and purposefully." The Rambam responded "the same is true of the world; when examining how perfectly all its features exist and interact, anyone can tell that it was formed by an All-Knowing Creator". c. Growth Through Torah (Rabbi Zelig Pliskin) i. Hashem sheds light even at the greatest moment of darkness. "And the earth was desolate and void, and darkness was upon the waters . . . and Hashem said, Let there be light and there was light". The Chofetz Chayim taught that these verses serve as a tremendous inspiration to us in times of darkness. At the beginning of creation the world was completely dark, but one statement by Hashem was sufficient to light up the world. Keeping in mind that Hashem has the power to shine forth a magnificent light will help us overcome moments of despair. Whenever you feel darkness, repeating the words "Let there be light" will allow the light of Hashem to penetrate your heart and soul, giving you the ability to deal with any hardship from a position of spiritual strength. ii. Recognizing that what we have is "very good". "And Hashem saw all that He made, and behold it was very good." The Baal Shem Tov showed his disciples how a person's situation can be exactly the same, but one day he will be full of complaints while on another he will be full of joy. To illustrate the point, he called in a water-carrier and asked him how things were going. "I'm getting older and I feel so weak," the man replied. "My children constantly study and don't help me out. I have to support my in-laws, and find the financial obligations a real burden. My wife is so sickly, and I feel like I'm falling apart." On another day, the Baal Shem Tov asked him again how things were going. With a big smile, he replied "I am so grateful to Hashem for all of His kindness. Even though I am old, I am not only able to support myself, but I am even able to support the Torah study of my children and in-laws who study with such diligence. My wife is wonderful to me; with great sacrifice she makes me so happy." We constantly choose how to view our life situation; even though nothing external has changed, we can still view our life in very positive ways. iii. One must overcome worrying about the future in order to appreciate what he/she has. Rashi (Bereishis 6:6) cites as an analogy a concept that is crucial for living a happy life. When a child is born, his/her parents are happy. Why aren't they sad that eventually the child will die? The answer is that one must live in the present. At a time of joy, experience the joy of that moment. Do not allow future sorrows to destroy the positive aspects of the present. Learning to live in the present frees oneself from much needless misery and suffering. d. Torah Studies (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. The First Creation "And G-d said, Let there be light, and there was light." Why was light the first creation (for it has no value in itself; its usefulness depends on the existence of other things which are illuminated by it or which benefit from it)? If it was simply preparation for things to come, it could have been created later -- i.e., right before plants (which grow by the help of light) or animals (who can distinguish light and darkness). The purpose of the world that Hashem was to create (a place where the Divine light would be hidden in the heavy shrouds of material existence) was that it should be purified and the pristine light of G-d restored. Since light was thus the purpose of creation, it was created on the first day. "Light," in turn, is the purpose of each Jew: Each Jew must transform his/her situation and environment to light, not merely by driving out the darkness (evil) by refraining from sin, but by changing the darkness itself to light by positive commitment to good. The world was created so that Israel through Torah should turn it into the everlasting light of G-d's revealed presence, in the Messianic fulfillment of Isaiah's word: "the sun shall no more be your light by day, nor for brightness shall the moon give you light: But the L-rd shall be for you a light everlasting." e. Love Thy Neighbor (Rabbi Zelig Pliskin) i. In all encounters with other people, remember that you are dealing with a being who was created in Hashem's image. "And G-d created man in His own image; in the image of G-d He created him." Rabbi Akiba said "The verse, Love your fellow man as yourself' is a great principle of the Torah.'" Ben Azai said "The verse, When G-d created man He created Him in His image' is an even greater principle.'" Love of one's fellow man which isn't motivated and nourished by the realization that man was created in G-d's image is doomed to failure. When we realize that our fellow man was fashioned in Hashem's image, he/she is suddenly transformed into a being that is without parallel. f. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl). i. Finding the Light for Ourselves. When the Torah describes creation, its first words are not "Let there be light,"; instead, it speaks of "void and darkness". Why? Chazal (our Sages) explain that G-d's motive in creating the universe was "a desire for a dwelling [for Him] in the lower realms." A dwelling means a home, a place where one's essence is manifest; the "lower realms" refer to our material universe, in which G-dliness can't ordinarily be perceived. Had Hashem begun with light -- were he to have created a world that recognizes Him effortlessly -- all existence would have been one with Him and there would have been no "lower realms". G-d, however, wants man to exist in a universe which by its very nature seems to separate him from his Creator, thereby allowing us the opportunity to realize the connection for ourselves. ii. Two Beginnings. To help ensure that the "lower realms" would be capable of transformation into a "dwelling" for Hashem, Hashem embedded two distinct elements within creation from the outset. As Rashi comments, the word "Bereishis" can be read "b' reishis" ("two entities which are called beginning'"); as Chazal commented: Creation is for the sake of Torah (the beginning of the path) and the Jewish People (the beginning of Hashem's crop). Since the Torah and Jewish people are one with Hashem, the observance of mitzvos expresses the purpose of creation ("a mitzvah is a candle, and the Torah light"). iii. Partners In Creation. The simple meaning of the words "[i]n the beginning" indicates that creation is only the first phase in an ongoing process. This highlights the importance of man's contribution -- man is intended to be G-d's "partner in creation", helping G-d realize His desire for a dwelling in the "lower realms". G-d created the material world, but left to man the task of revealing the spiritual within it. The Tzemach Tzedek, z'tl (the third Lubavitcher Rebbe) said: "according to the stance one adopts on Shabbos Bereishis, the entire year follows." For every year is a renewal of the cycle of creation. The Zohar teaches that "G-d looked into the Torah and created the world; man looks into the Torah and maintains the world." g. Kol Dodi on the Torah (Rabbi David Feinstein) i. "In The Beginning". "In the beginning of G-d's creating the heavens and the earth." According to Rashi, the word "bereishis" is grammatically a construct noun, i.e., in the beginning OF something. In the beginning of what? The unstated subject of this verse if the Torah itself, which existed from the outset. Thus, we can read this verse as "in the beginning of Torah, Hashem created the heavens and the earth". What does this mean? Chazal teach that before Hashem created the world, He first made the Torah, which He then used as a blueprint and guideline for designing the world. In other words, He created a world to fit the Torah, to provide situations in which the Torah can function. The converse is also true -- that is, just as the Torah is the justification for the world, it has no meaning unless it is practiced; this is why the Torah was given to human beings. ii. "G-d blessed the Seventh Day". Rashi comments that this verse refers to the double portion of manna which fell on the day before Shabbos. Since we no longer have manna, how does this blessing apply to us today? Later in this Parsha, man was given the curse of hard work ("by the sweat of your brow shall you get bread to eat"); however, this curse doesn't apply to Shabbos. Chazal teach that all of a man's provisions are rationed for him, except for his expenses of Shabbos. For one day a week, Hashem provides for all of our needs, absolutely free of charge, as if we were guests at His table. Thus, the work we do in six days gives us only six days of livelihood; what we need for Shabbos comes directly from heaven, in fulfillment of the blessing Hashem gave to the seventh day. h. V'Shee-Non-Tom (Rabbi Elias Schwartz) i. The importance of Derech Eretz. Hashem said "Let us make a man . . . ". We all know that there is only one G-d; why, then, is this written in the plural? Rashi notes that while G-d obviously didn't need any help creating man, He discussed this with the angels in heaven, in order to teach us derech eretz, respect for the opinion of others and the value of humility (i.e., no one should feel that they are so great that they need not discuss their problems with others). As Rabbi Elchonon Wasserman, z'tl taught, for here "we see how important it is for the Jew to be an individual of good character, to be humble and friendly." 2. NOACH a. Summary i. Noah and the Ark. Noah was a righteous man in an evil generation. Hashem beheld the world's sad state and decided to bring a flood to destroy the entire population except Noah and his family. He told Noach of His decision and instructed him to build a three-story ark in which to dwell during the flood. Noach followed Hashem's instructions and completed the ark 120 years later. Noach, his wife and three sons (Shem, Chom and Yafes) and their respective wives entered the ark, along with seven pairs of each kosher animal and one pair of every other living creature (plus appropriate food for all of the inhabitants). ii. The Flood. On the Seventeenth day of the second month, rain began to fall; it fell with increasing intensity for forty days/nights, drowning virtually every living thing outside the ark. The deluge was so great that almost six months elapsed before the waters had subsided enough to allow the ark to come to rest on the mountaintop of Ararat. iii. The End of the Flood. After almost another three months, Noach released a raven from the ark to see if there was dry land; the raven, however, merely flew to and fro, waiting for the water to dissipate. Seven days later, Noach sent out a dove who, finding no resting place, quickly returned to the ark. Noach sent another dove seven days later; this time, the dove returned with an olive branch indicating that the waters were receding. Finally, seven days later, the dove didn't return signaling that the land had at last begun to dry up. Noach then removed the ark's covering and departed after a stay of 1 year and 11 days (i.e,. a solar year). Noach offered sacrifices of gratitude to Hashem. Hashem was pleased with Noach's sacrifices and promised that He would never again destroy all of mankind by flood. Hashem then placed a rainbow in the sky and told Noach that it would always be a symbol of this promise. iv. The Earth is Repopulated. The earth is repopulated through Noach's sons and the founders of numerous nations appeared. (See the Artscroll Chumash for a list of the seventy nations.) Yet, all of mankind spoke only one language, "Loshon Hakodesh" (the holy language). Unfortunately, mankind didn't learn from the flood and returned to its evil ways. v. The Tower of Babel. The different nations convened and proposed to build a city with a tower reaching heaven. Chazal explain that these wicked people weren't satisfied with the earth alone for their dwelling place, asking "why Hashem should have the heaven all for Himself?" They decided to build a colossal tower, scale it and conquer the heavens. Hashem frustrated their plan by confusing the speech of the builders, so that they couldn't understand each other. The city was thus called Babel ("mixing"), since Hashem mixed the languages of the people of the earth. vi. From Noach to Avrom (later known as Abraham). There were ten generations between Noach and Avrom (see attached chart). Noah died at 950, at which time Avrom was 58. Avrom lived in Uhr Kasdim, where he realized Hashem's oneness and risked his life to follow Him and not to worship idols. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. Hashem waits patiently for repentance. There were ten generations between Adam and Noach, each progressively more immoral. Yet, Hashem waited before destroying mankind, hoping that it would use its free will to repent from their evil ways. Even after Hashem decided to bring the flood, he commanded Noach to build the ark, a process which took 120 years, again hoping that mankind would repent. Furthermore, the rain lasted forty days/nights, becoming progressively stronger. Once again, Hashem gave man the opportunity to repent. Hashem is patient in accepting repentance, and even goes to great lengths to encourage it. ii. The greatness of peace. The generation of the Flood had no fear of G-d, and engaged in all types of immoral and destructive activity ("the earth was filled with robbery"). But, the generation of the Tower of Babel was even worse -- they rebelled directly against Hashem's authority. Why, then, was the former destroyed and the latter merely dispersed? Chazal teach us that the generation of the Tower had one significant merit which led to Hashem's leniency -- shalom (peace). As wicked and defiant as they were against Hashem, there was peace and harmony among them. This serves as a powerful lesson to us of the importance of peace and brotherhood. iii. Noach vs. Abraham. The Torah states "Noach was a man righteous and wholehearted in his generation." Chazal interpret this to mean that he was only righteous when compared to others in his generation, but that his righteousness would have been outshone by Abraham had they lived at the same time. Why? While Noach was pious, his piety didn't carry over to others -- besides his family, there was no one else who was under his influence and worthy of joining them on the ark; Noach never prayed on behalf of the world prior to the flood. Abraham, however, was pious and his piety had a profound effect on those around him -- he fought against idolatry; was meritorious in the mitzvah of "Hachnosas Orchim" (hospitality), using it as a vehicle to bring others closer to Hashem; beseeched Hashem to spare the city of S'dome, etc. As Peninim on the Torah (Rabbi A.L. Scheinbaum) states, "one may succeed in amassing a great fortune, but if the world doesn't benefit from his/her wealth, what good has it brought?" A lesson to be derived from Noach's tragic yet glorious life is that one cannot create a better place to live and a Jewish home life only for him/herself. We must exercise our positive influence on our family and on the society in which we live. c. Growth Through Torah i. Seek the company of people from whom you can learn positive qualities. "Noach was a completely righteous person in his generation". In addition to the interpretation noted above, Chazal also note that means that Noach was righteous even in an evil generation. The Chasam Sofer notes that both interpretations are correct and not necessarily inconsistent. If Noach would have stayed the way he was in his own generation, then he wouldn't have been special in Abraham's generation. But, had Noach been in Abraham's generation, he would have likely been influenced positively by Abraham, and would have been greater than he actually was. We are all influenced by our surroundings. When we are close to people who act in an elevated manner, we are positively influenced. ii. You become elevated when you help others improve. "Noach walked with the Almighty." Sforno explains that Noach walked in Hashem's ways, which means to do good to others. How? The people acted corruptly and Noach tried to teach them how to improve their actions. As Rambam teaches, the highest level of charity is to help a person earn a living on his/her own. When you help a person become self-sufficient financially, spiritually or otherwise, you help him/her not just once but for the rest of his/her live. Not only will he/she be able to do many more good deeds, but you will have a positive influence on his/her children and grandchildren. iii. Strive for harmony even with people who are different from you. The rainbow symbolizes peace and unity. A rainbow is made up of different colors which come together to make one entire whole. Similarly, people are different from each other. But if we look at ourselves as one unit, there can be peace and harmony despite our differences. d. Majesty of Man (Rabbi A. Henach Leibowitz) i. Noach and the Yonah (Dove). As noted above, when the rains ceased, the dove returned with a dove branch. The Gemara tells us that by bringing the bitter-tasting leaf (something a dove wouldn't ordinarily eat), the dove was in essence saying "I would rather eat food as bitter as olive leaves from the hand of Hashem, than something sweet as honey from the hand of flesh and blood." (Rashi comments that "flesh and blood" refers to Noach.) Why does Rashi point this out? Isn't it obvious? Rashi is pointing out that the dove preferred bitter leaves found on his own to relying even on Noach. Despite the fact that Noach was a kind and gentle man who went to great pains to ensure the comfort and nourishment of the animals on the ark, the dove still preferred to rely on himself. Rashi is giving us much greater insight into the nobility and greatness of man -- our soul feels pain at having to turn to another person for our needs instead of receiving them directing from Hashem (as we pray in the Birkas HaMazon, " . . . let us not be need of the gifts of human hands or their loans, but only of Your hand, which is full, open, holy and ample."). No matter how graciously help is offered, it still hurts to accept. Thus, the dove was telling Noach, and all of us, that we must be extremely sensitive to the feelings of others, and do a favor for another person both graciously and compassionately. e. Kol Dodi (Rabbi David Feinstein) i. Noach did as Hashem commanded him. "Noach did so; just as G-d commanded him, so he did." The last few words seem redundant. What do they teach us? The Torah is testifying that Noach acted correctly, even uprightly, in keeping the spirit of Hashem's command. Rashi notes that Noach spend 120 years building the ark so the people of his generation would ask him what he was doing, and he could warn them to repent before the flood was brought. He knew that if they repented and the flood was averted, he would look like a fool who toiled "in vain" for 120 years to build the ark. And yet, he continued his work for the entire time with the correct frame of mind. He understood the process of building was desirable in and of itself and that even if the ark was never used, he would still have done Hashem's will by performing the commandment he personally had been given. We must approach the performance of mitzvos with the correct attitude -- we must rejoice in the mitzvah for its own sake, because we know we are doing Hashem's will with the correct attitude. f. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl). i. Genuine satisfaction; Noach's legacy. (1) Our Potential; Being Sensitive To G-d's Cues. The Maggid of Mezritch (a disciple of the Bal Shem Tov, and mentor of the Alter Rebbe, the first Lubavitcher Rebbe) interpreted our Sages' statement "know what is above you" as "know that everything above -- all that transpires in the spiritual realms -- is from you,' dependent on your conduct." Each of us has the potential to influence the most elevated spiritual realms, which potential is alluded to in this week's Parsha. The word "Noach" means "rest" and refers to satisfaction and repose. Noach -- and by extension each of us -- can peace and tranquility in our fellow man and, in so doing, accentuate similar qualities in the worlds above. Yet, the Parsha, which deals in large part with the flood and the Tower of Babel, seems diametrically opposed to the satisfaction and repose personified by Noach. This opposition underscores the interrelation between the patterns with which Hashem imbued the world and man's response to them. Noach's birth was to bring about a period of repose and satisfaction; however, mankind failed to give up it evil ways and do teshuvah (repentance). (2) Rains of Blessing. Chazal teach that the rains initially descended with "mercy"; that is, if mankind had repented, they would have been rains of blessing; since they didn't, they became a flood. In a way, however, the rain water nonetheless remained waters of blessing. Just as immersion in a mikveh is associated with re-experiencing the act of creation, so too did the rains of the flood bring about the dawning of a new age: "Noach saw a new world". Thus, the waters of the flood are called the "waters of Noach" because the intent -- and the actual effect -- was to bring rest and pleasure to the world. Unfortunately, because man didn't respond positively, this constructive outcome was coupled with destruction. (3) The Rainbow. On the ark, various predators peacefully co-existed. This foreshadows the coming of the ultimate time of peace and satisfaction -- the Messianic Age, when "the wolf will dwell with the lamb, and the leopard will lie down with the young goat" and "there will be neither famine nor war, neither envy nor competition, for good things will flow in abundance." By vigorously following in Abraham's footstep, spreading love and kindness, we can help bring about this Age of ultimate peace and satisfaction and, like Noach and his family, merit the shining of the rainbow. 3. LECH LECHA a. Summary i. Journey to Canaan. Hashem told Avrom to leave Choran and proceed to another land which Hashem would show him. Avrom (along with his wife Sarai, nephew Lot, their possessions and the followers whom Avrom and Sarai had brought closer to Hashem and Torah) journeyed towards Canaan (Israel). ii. Hashem's Promise. Avrom reached Canaan and continued on until he reached Shechem, where Hashem appeared in a vision and affirmed His promise to Avrom that Canaan would one day be his descendants' domain. Avrom built an altar as thanksgiving. iii. Journey to Egypt. Because of a famine, Avrom and Sarai temporarily journeyed to Egypt. Avrom, fearful the Egyptians would kill him to take Sarai, told her to say that she was his sister. When they arrived in Egypt, Sarai's beauty was greatly admired and she was taken into Pharoh's royal household. However, when Pharoh and his household were smitten with mysterious illnesses, Pharoh sensed that something was wrong. When Pharoh learned that Sarai was really Avrom's wife and that his taking Sarai had caused this punishment, he asked Avrom and his family to leave Egypt (even offering them riches to entice them to leave), which they did. iv. Return to Canaan. Avrom and Sarai returned to the city of Bethel in Canaan. As both Avrom and Lot had become extremely wealthy and had many flocks and herds, there wasn't enough pasture land for both of their herds and quarrels erupted between their herdsmen. To avoid conflict, Avrom suggested that he and Lot separate, and offered Lot the first choice of which land to settle. Lot chose the fertile, well watered plain of Jordan, and pitched his tent until the infamous city of S'dome. Avrom settled near Chevron, and was again promised by Hashem that his descendants would be granted this land. v. Battle of the Kings. A battle erupted between five kings (including the king of S'dome) on the one hand, and four kings (including king Kedorlaomer) on the other hand. The latter was victorious and took into possession all possessions and food of S'dome and Amorah and much of its populace, including Lot. Hearing of his nephew's plight, Avrom rallied his (few) men and defeated Kedorlaomer and the others, freeing among others Lot. The King of S'dome went out to greet Avrom, offering him all of the possessions which he had freed in his victory. Avrom, however, refused any rewards for his efforts. vi. Avrom's Heirs. Despite all of his good fortune, Avrom was still saddened by the fact that he was childless. Hashem then took Avrom outside and told him to look up at the sky and count the stars. "Surely you cannot count them," said Hashem, "so many will be your children." Hashem told Avrom that He took him out of the land of Uhr Kasdim to give him this land as a possession to be inherited by Avrom's descendants. Avrom asked Hashem "whereby shall I know that I will possess this land?" Hashem then made a covenant with Avrom (the Covenant Between The Halves), wherein He informed Avrom that his descendants would temporarily be enslaved in a foreign land, but that they would emerge with great wealth. vii. Sarai & Hagar. Because Sarai was childless, she suggested that Avrom take Hagar (Sarai's maid) as a second wife. When Hagar became pregnant, she became disrespectful to Sarai. This bothered Sarai greatly and she complained to Avrom, who returned Hagar to Sarai's authority. Sarai dealt harshly with her, and Hagar fled. An angel of Hashem appeared to Hashem and told her to return, promising that the son Yishmael that she would bear would be the founder of a large nation. viii. Bris Milah. At age 99, Hashem renewed the covenant with Avrom, changing his name to Abraham ("father of a multitude of nations"). Hashem commanded Abraham to circumcise himself and all other male members of his household. Since then every male child is circumcised when he is 8 days old, symbolizing the covenant between Hashem and Abraham and his descendants. Hashem also told Abraham that Sarai would now be known as Sarah ("princess for all"). Abraham promptly performed the mitzvah of Bris Milah, circumcising Yishmael and every male member of his household and them himself. b. Lil'Mode Ulilamed (Rabbi Mordechai Katz) i. Bikkur Cholim (visiting the sick). When Hashem visited Abraham after his Bris in order to comfort him, He set a standard for all of us. Visiting the sick can help save a life, and is therefore accorded a high place in Jewish Law. A woman once appeared before Rav Chaim, her face moist with tears. When Rav Chaim asked what was troubling her, she replied that she needed money for her baby who was very ill. Not only did Rav Chaim run to secure the necessary money, but he also accompanied the woman to her home where he stayed and watched over the baby for two days, giving her a chance to sleep while foregoing sleep himself. c. Growth Through Torah (Rabbi Zelig Pliskin) i. When you suffer, focus on how you can use this experience to help others. "And Hashem said to Abraham, go from your land, and from your birthplace, and from the land of your father, to the land which I will show you." Rabbi Nachum of Tzernoble devoted much time and effort to redeeming Jews imprisoned by anti-Semitic regimes. He traveled from place to place gathering funds to make the payments necessary to free those in prison. Once while he was in Zhitomer, some people fabricated lies about him and he was himself imprisoned. A righteous person who came to visit him said "Abraham was outstanding in his kindness to wayfarers. He took in travelers and expended great efforts to make them comfortable. He always wanted to know what more he could do to help his guests. Hashem told him to travel away from his home, birthplace and land; only now when he personally experiences being a stranger in a strange place will he know firsthand what it is like. This gave him a greater appreciation of what he could do to help his guests." The visitor continued, "similarly with you, you are completely devoted to freeing prisoners. Hashem is giving you an opportunity to experience what it is like to be held captive. This will give you a deeper appreciation of the necessity of doing all you can to free others." Whenever you personally suffer any kind of pain or sorrow, remember carefully your experience. When others are in similar situations, you will know with greater depth what they are experiencing and you will able to help them with greater sensitivity and compassion. Moreover, it will make your own suffering easier to cope with, as you'll can view it as a valuable opportunity to learn. ii. Be aware of everyone's greatness. As noted above, Hashem promised Abraham that his descendants would be as numerous as the stars. The Bal Shem Tov explained that the descendants of Abraham are like stars, which when seen from a great distance and they appear to be mere tiny specks, but in heaven they are actually quite gigantic. So too with people. They may look "small", but in reality they have much greatness. When we look at another person, we should remember that he/she is like a star with enormous potential for greatness, and treat him/her accordingly. After a meeting, Rav Yaakov Kamenetzky and Rav Moshe Feinstein stood outside a waiting car and discussed who would sit next to the driver and who would sit alone in the back. Rav Feinstein took the back seat. After Rav Feinstein left the car, Rav Kamenetzky told the driver "we were clarifying who would get out first. That person, we decided, would sit in the back. Otherwise, the longer-traveling passenger would end up riding in the back with you alone at the wheel, making you look merely like you are our chauffeur. But, that is not the case; we appreciate your importance and didn't want to compromise it. d. Kol Dodi on the Torah (Rabbi David Feinstein) i. Sarah and Abraham's Test. Immediately upon entering Egypt, Sarah's great beauty was noticed and she was taken into the royal household. Even though no harm was done to her, Chazal teach that it was a trial of the faith of Abraham and Sarah. Why did Hashem, whose ways are totally just and righteous, see fit to subject Sarah to such a terrifying experience? We may assume that Sarah's abduction must have been part of Hashem's master plan to accomplish a good purpose and that the benefit realized was very great and commensurate with its very distressing nature. What was the purpose? In the short term, the plagues protected Sarah's honor and allowed for her freedom and resulted in Abraham and Sarah being given sizable gifts. More importantly, in the long run, the incident set a great example for all of Egypt. Everyone heard about the harsh punishment Pharoh received for his unsuccessful attempt to impose himself on an unwilling Hebrew woman. This was a lesson the Egyptians would not soon forget; many years later, when the Jews were enslaved in Egypt, the Egyptians restrained themselves from taking advantage of their power over the Jewish women. We may assume that this was the fruit of Hashem's master plan. This serves as a powerful lesson for all of us; whenever we undergo a difficult experience, we must strengthen our faith in Hashem's goodness and believe that His master plan required that we endure the difficulty in order to accomplish something worthwhile and that even though the benefits of a trial may not be realized until some time later, they may be of incalculable importance. e. Love Thy Neighbor (Rabbi Zelig Pliskin) i. Your wife comes first. The Torah states regarding Abraham, "from there he relocated to the mountain East of Bethel, and pitched his tent there." The Hebrew for "his tent" is "oholo"; yet, the Torah writes "oholah", ending with the feminine suffix which means "her tent". Why does the Torah change the gender and what does this teach? The Midrash notes that this teaches us that Abraham first pitched Sarah's tent and then his own. From here we see that when a husband needs to do something for himself and his wife, he should take care of his wife's needs first. f. Torah Studies (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl). i. The Parsha of Lech Lecha. We can sum up the Parsha's inner contents by understanding the implications of its name. "Lech Lecha" is usually translated as "get thee out", but it literally means "go to yourself". "Going" has the implication in Torah of getting closing to one's ultimate purpose -- i.e., service of Hashem. This was the command given to Abraham and the first part of the narrative bears this out, for he was told to leave his heathen background and go to Israel, to move progressively towards an increasing level of holiness. But, then "there was a famine and Abraham went down to Egypt". Why this sudden reversal of his spiritual journey, especially if the Parsha is to recount Abraham's progress towards the fulfillment of his ultimate purpose. A possible answer is that this was one of the trials that Abraham had to undergo in order to prove himself worthy of his mission. But this doesn't suffice, for his mission wasn't simply a personal one, for his mission was also to spread Hashem's name. We can work towards a resolution of this difficulty by understanding the inner meaning of the famous dictum "the works of the fathers are a sign for the children". This doesn't simply mean that the fate of the fathers is mirrored in the fate of the children, but more strongly that what they do brings about what happens to their children. Their merit gives their children strength to follow their example. In Abraham's wandering, the subsequent history of the Jewish people was rehearsed and made possible. Abraham's journey down to Egypt foreshadowed a future Egyptian exile. Abraham's departure presages the Jews' redemption. And, just as Abraham left Egypt laden with gold and riches, so too did the Jews later leave Egypt. This was indeed the purpose of Abraham's and the Jews' subsequent departure from Egypt -- that G-d's presence should be felt in this intransigent of places. The final ascent was implicit in the descent. So too do the seeming digressions of Jewish history represent not a wandering from the path of destiny, but a way of shining the light of G-d on untouched corners of the world as preparation for and part of their subsequent redemption. Abraham's descent into Egypt was not a interruption, but an integral part of the lesson of Lech Lecha -- to journey towards the self-fulfillment which is the Service of G-d. Our exile, like Abraham's, is a preparation for and part of Redemption which will bring us individually an collectively to a higher state than we could have reached without exile and, as such, is an integral part to our spiritual growth. 4. VEYEIRAH a. Summary i. Abraham Is Visited By Three Angels; The Promise of Yitchak (Isaac). Three days after his Bris, Abraham sat at the entrance of his tent hoping to greet visitors. Three individuals (actually disguised angels sent by Hashem to perform special duties) appeared. Abraham ran to welcome them and show them hospitality. One of the angels told Abraham that Sarah would give birth to a son in a year. Sarah (then almost 90) laughed inwardly at the news, for which Hashem rebuked her for doubting Him. Before leaving, the second angel healed Abraham's pain/sickness from his Bris. ii. Abraham Intercedes On Behalf of S'Dome and Amorah. Before the third angel began the destruction of S'dome and Amorah, Hashem forewarned Abraham. Abraham prayed on the people's behalf, and argued with Hashem that they should be spared if at least ten righteous people could be found among them. iii. The Angels Arrive in S'Dome. Two of the angels arrived in S'dome (i.e, one of them was there to save Lot and his family; the other was there to destroy the city). The angels -- still outwardly mere humans -- were invited by Lot to stay with him and his family. When word got out, the townspeople gathered around Lot's house and tried to molest the angels, for which Hashem punished them with blindness. iv. Lot and his Family Leave S'Dome; The Cities Are Destroyed. The angels told Lot of Hashem's plan and instructed him to leave with his family. Lot, concerned about his money and possessions, hesitated but was placed (along with his family) by the angels outside the city. The angels warned them not to look back (since they were only being saved through Abraham's merit, they had no right to observe the others' punishment) and to stay away from the plains surrounding the cities. At Lot's request, Hashem allowed them to stay in Tzoar. Hashem then destroyed the cities of S'dome, Amorah and the entire surrounding plains. When Lot's wife disobeyed the angels' warning and looked back, Hashem turned her into a "pillar of salt". Lot moved into a cave in a nearby mountainous area. v. Abraham and Sarah Travel to Gerar. Abraham and Sarah traveled to the Negev (the South of Israel) to Gerar, where Abraham again instructed Sarah to say that she was his sister. Sarah was taken into King Avimelech's household; however, when Hashem caused illness to befall his household and warned him that he would die if he didn't release Sarah to Abraham, Avimelech complied. Abraham prayed for him and Hashem cured his household. vi. Yitzchak is born; Hagar & Yishmael are sent away. As promised, Yitzchak was born to Abraham and Sarah one year later. (See attached chart for family tree.) Abraham circumcised Yitzchak when he was 8-days old. As Yitzchak was growing up, Sarah feared Yishmael's negative influence and urged Abraham to send him and Hagar away. Abraham was unhappy with Sarah's request, but Hashem told him to follow Sarah's advise and promised that Yishmael would become a large nation. Abraham gave Hagar and Yishmael food and water and sent them into wilderness, where they wandered for days. When it appeared that they might die from thirst, an angel appeared, showing them water and assuring Hagar of Yishmael's future. Yishmael grew up to be a bowman and lived in Paran. vii. The Akeidah ("Binding of Yitzchak"). As the tenth (and most difficult) test of his loyalty to Hashem, Hashem instructed Abraham to sacrifice Yitzchak. Without hesitation, Abraham awoke early the next morning, made the necessary preparations himself, and began the journey to take Yitzchak to a place to be designated by Hashem. They arrived at this place three days later. Abraham built an altar and bound Yitzchak. As he lifted the knife to sacrifice Yitzchak, an angel called out and instructed him not to harm Yitzchak. Abraham found a ram and sacrificed it instead. In recognition of his great "z'chus" (merit), Hashem promised to bless him and that this children would be many and his descendants would inherit their enemies' cities. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. The Importance of "Chesed" (kindness) and "Hachnosas Orchim" (hospitality). Abraham was the model of "chesed" and "hachnosas orchim". Even while recovering from his Bris and despite the intense heat, Abraham still extended tremendous hospitality to the three visitors. What's more, Abraham ensured that his guests would feel like they were imposing, promising them a mere "morsel of bread", yet giving them an elaborate meal. Once a husband and wife were traveling through a village on Erev Shabbos when they happened to notice a small house. As they were very tired from the journey, they wanted to ask the owner to put them up, but were afraid that he/she would ask too high a price and so they decided to keep moving. However, the wheel on their carriage broke and they had no choice but to ask the owner to put them up for Shabbos. When they approached the owner, Rav Yeshaya , he told them the room rate was five Rubles (a large sum), but that they could eat as much as they wanted. Having no other choice, they agreed to his price, rationalizing that they could at least eat as heartily as they desired. As a result, they enjoyed their Shabbos meals very much, and slept quite peacefully. When Shabbos was over, however, Rav Yeshaya refused their money, saying "I never had any intention to take your money . . . however, I sensed that if I told you at the outset that I wouldn't accept money, you would feel very uncomfortable and would not accept our hospitality. I wanted you to enjoy Shabbos, and you did. That is payment enough." c. Growth Through Torah (Rabbi Zelig Pliskin) i. Consider it an honor to do acts of kindness for another person. Abraham pleaded with the three men who passed near his tent to accept his hospitality, saying: "because you have passed by your servant." Rashi comments "this [to be my guest] I request of you because you have passed by, for my honor. Rabbi Yeruchem Levovitz cites the Talmudic principle that when someone gives something to a distinguished person, the fact that the person accepts your gift is considered as if you received something from him/her. (1) Giving to an important person is actually taking. But who is "important". To an arrogant person, everyone is considered beneath him/her. But a humble person considers everyone to be important. He honors and respects everyone and considers giving to any person as a personal favor to him. Abraham was such a person. While the three visitors appeared to be mere nomads, Abraham ran to greet them and bowed down before them. He personally felt more honor in their coming to be his guests that we would feel if the greatest people of our generation were to visit us. (2) Horav Nissan Alpert expounds on this (in Peninim on the Torah) --why would Hashem send angels, rather than humans which would have allowed Abraham to perform the actual mitzvah of charity and hospitality? From this, we learn an important lesson. One should not think that it is his act of charity which enables the poor individual to survive. Hashem has many agents and vehicles for taking care of His children, and these individuals would ultimately find another means of support. The purpose of the mitzvah of charity and hospitality is to benefit the giver, not the recipient. Just as Abraham was transformed into the beneficiary since the "poor people" were actually angels, so too we must realize that it is the giver who is indebted to the receiver. ii. Trust in Hashem and you will always have hope. We read the section respecting Yitzchak's birth on Rosh Hashonah. The reason for this is to develop hope and trust in Hashem. Nothing is impossible for Him. Sarah was already 90 years old and according to conventional wisdom it would have been impossible for her to give birth to a child. Yet, since Hashem willed it, she gave birth to Yitzchak. Even when a situation seems bleak and the probability for salvation seems unlikely, do not give up hope. Hashem's law is more powerful than the law of averages. This awareness is so important for our daily lives that at the beginning of each year we repeat the message: never despair! d. Majesty of Man (Rabbi A. Henach Leibowitz) i. Jealousy and Bitachon ("faith in Hashem"). In Midrash Rabbah, we find that Yitzchak was not an unwitting participant in the Akeidah -- to the contrary, he was an equal partner with Abraham. The Midrash relates how the Satan -- the evil inclination -- cunningly attempted to dissuade the pair from their mission. After failing with Abraham, he turned toYitzchak and unsuccessfully tried many different arguments. The Satan then pointed out that following Yitzchak's death all of his prized possessions would be given to his brother Yishmael. It was this argument that caused Yitzchak pause (albeit for only the slightest moment). What was it about this argument? Even the kind, unselfish Yitzchak was momentarily affected by the evil passion of jealousy. In order to guard against the influence of jealousy, we must concentrate on strengthening our bitachon. There is no way to feel threatened by any situation or deprived of any object when we wholeheartedly believe that Hashem is taking care of us and we are totally in His hands. ii. Chesed and Kiddush Hashem ("sanctification of Hashem's name"). The Torah highlights Abraham's kindness to the three angels in elaborate details; yet, the written Torah doesn't make mention of a seemingly greater act performed by Abraham -- when forced by King Nimrod to accept idol worship or be burned alive, Abraham chose death by fire and refused to recant his beliefs (although Hashem allowed Abraham to miraculously emerge unharmed from the fiery furnace). Why isn't this episode emphasized, or even mentioned? Rabbi Nosson Tzvi Finkel used this question to reveal a deeper understanding of the concept of "chesed" (kindness). Hashem created, and constantly sustains, the world with chesed. It we can define our limited comprehension of Hashem's actions towards ourselves and the universe in a single word, it is chesed. As an emulation of Hashem, Abraham's hospitality was the expression of his profound belief and recognition of Hashem. When filled with the devotion, totality of spirit and energy of Abraham, chesed has the potential to be the greatest "Kiddush Hashem", even greater than giving of one's life. The Torah underscores the chesed of Abraham to enlighten us to the power we are capable of harnessing by helping one another. The Torah is telling us that not only by giving our lives, but by giving of ourselves to others, we also have the ability to rise to great heights. Opportunities abound. e. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. The Akeidah. The Akeideh also teaches us a lesson about "Kiddush Hashem" (santification of Hashem's name). As noted above, we tend to view Kiddush Hashem as one's willingness to abdicate his/her life for Hashem. Yet, we often overlook another form of Kiddush Hashem -- the ability to maintain one's faith in Hashem despite serious hardships. The Jewish people's ability to withstand suffering and deprivation is testimony to the eternity and greatness of their spirit. There is a famous story told of the Bluzover Rebbe, z'tl, which took place as he lit the Chanukah candles in concentration camp. Standing amidst death and desperation, he recited the first two blessings over the candles. When he came to the third blessing -- the "Shehechiyanu" -- blessing Hashem for keeping us alive and preserving us to reach this joyous occasion, he suddenly stopped, looked around the room into the faces of the other inmates and then recited the blessing. Later, he explained why he hesitated. How could he say this blessing amidst the immense suffering? However, he noticed the throng of Jews who, despite their obvious misery, stood resolute with tears streaming down from their glistening eyes. Their faces expressed faith and concentration as they listened to the blessings. He, therefore, felt it was mandatory to exalt Hashem. A people who continues to serve Hashem despite all of the anguish which its members have undergone truly exemplifies the concept of Kiddush Hashem. f. Kol Dodi (Rabbi David Feinstein) i. Never pass up an opportunity to do a mitzvah. Abraham ran to greet the strangers, offering to serve them food and drink and begging them not to leave without accepting his hospitality. His words "because for this you have passed your servant's way". Why did he use the words "for this"? Abraham believed that the men had been sent by Hashem specifically to give him the opportunity to perform a mitzvah. Thus, he was saying you are coming to me "for this", i.e., for the purpose of allowing me to give you food and drink. This gives us a picture of Abraham's greatness; it never entered his mind to complain that the men were causing him trouble or expense at a time at which he wasn't feeling well. To the contrary, he believed that they were only there for his benefit, to give him the opportunity to perform a mitzvah. For this we learn that we should never pass up the opportunity to perform a mitzvah. g. Living Each Day (Rabbi Abraham Twerski) i. Living with equanimity. "And Abraham arose early in the morning." One of the commentators points out a tiny detail in the story of the Akeidah wich is often overlooked. If Abraham "awoke", then obviously he slept during the night. That is what distinguishes Abraham. Knowing that he would have to sacrifice his son didn't disturb his sleep. He faced this challenge with equinimity. The Talmud states that one must praise Hashem for the bad things as well as the good things. It further requires that this praise be with "simchah"; Rashi points out in this case "simchah" doesn't mean joy, but with a "perfect heart" (i.e., with acceptance that whatever G-d does is just, even though it may be very distressing and appear to us to be unjust). Equnimity is not easily acheived. We welcome pleasant things, but are upset when our wishes are denied or frustrated. Personal losses (whether personal or material) cause us to be depressed. We may think that it is beyond possiblity for a person to have the same reaction to adversity that he does when his fondest wishes are fulfilled. For Abraham, there was only one reason for existence -- to do the will of G-d. What does this say to us? Are we expected to acheive a self-effacement as complete as that of Abraham? Hardly. The Talmud states that a person should aspire that his actions reach those of his ancestors, but to "reach" does not mean to "equal". Yet, while we may not be able to acheive their greatness, there should at least be some point of contact between our ancestors and ourselves. To whatever degree we can acheive self-effacement or align our will with the will of Hashem, to that degree we can acheive equinimity, a more serene and tranquil attitude towards life which at once gives us the courage to acheive while allowing us to accept those things we can not change. 5. CHAYEI SARAH a. Summary i. Sarah's Burial. Sarah died in Hebron at the age of 127. Upon hearing the news, Abraham quickly returned from Be'er Sheva to mourn and eulogize her. Abraham bought the nearby field and cave of Machpelah from Ephron the Hittite as her burial place. He then buried Sarah in the cave. ii. Finding A Wife For Yitzchak. Abraham now grew anxious to find a wife for Yitzchak. He instructed his faithful servant Eliezer to find the proper mate for Yitzchak, which Abraham insisted be found from his native land, not from the daughters of the Canaanites. Eliezer asked Hashem's guidance. Eliezer then left, along with 10 camels laden with Abraham's best possessions, on his journey to Abrahams' kindred in Aram Naharayim. He arrived towards evening and stopped at the well outside the city, where he prayed to Hashem that he find the proper mate for Yitzchak. He prayed that Hashem make him successful in the following manner: He would ask a woman at the well for water. The woman who would reply "drink, and I will draw water for your camels as well" would be the woman chosen by Hashem for Yitzchak. iii. Eliezer Meets Rivka (Rebecca). Before Eliezer finished his prayers, Rivka arrived at the well and filled her pitcher. Eliezer ran towards her and asked for a sip of water from her pitcher. Rivka gave Eliezer water to drink, then quickly drew water for all of his camels. Upon seeing this Eliezer, hoping silently that his prayers had been answered, presented Rivka with jewelry. Eliezer was overjoyed to discover that Rivka was actually the granddaughter of Nochor (Abraham's brother). He bowed and blessed Hashem for bestowing his great kindness upon Abraham. Rivka took Eliezer to her home, where he told her family the entire story of his journey. They agreed to the match and allowed Sarah to return with Eliezer to Canaan to marry Yitzchak. Eliezer showered Rivka with more gifts and gave presents to her family. Eliezer brought Rivka back to Canaan, where she met and married Yitzchak. iv. Abraham Marries Keturah. Abraham took another wife, Keturah, with whom he had more children. Abraham gives beautiful gifts to these children as a legacy, but left everything else he owned to Yitzchak. v. Abraham's Death. At age 175, Abraham died and was buried by his sons Yitzchak and Yismael in the Cave of Machpelah. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. Sarah's Greatness. The Torah says "Abraham came to eulogize Sarah and to weep over her". In the Torah, the letter "kaf" in the word "livkosah" ("to weep over her") is smaller. Why? When Sarah died, Abraham didn't mourn excessively for he realized that she had lived a full and rewarding life. She had accomplished much during her stay on earth, and her good deeds were innumerable. Because of her outstanding righteousness, Hashem bestowed upon her special qualities. In fact, in terms of prophecy, she was even greater than Abraham. Therefore, the small "kaf"; the loss was great, but the comfort of her fulfilled life made it easier to accept. Those who, like Sarah, assist others benefit both in this world and the World to Come. Their memories are cherished fondly and their good deeds and accomplishments are commemorated forever. ii. Rivka's Chesed. Abraham instructed Abraham to find a wife for Yitzchak from his own family, not the Canaanites. Why, since both were devoted idol worshipers? Abraham understood that there are certain characteristics which are inherited from one's parents. Mercy and compassion for others can only be taught to a certain degree; it must be made part of the person, inherited from one's parents. Idol worship, on the other hand, is dependent one's intellect; one can select or reject it. Rivka inherited traits of goodness and kindness -- exemplified by her act of kindness to Eliezer -- which would serve as a good basis for her role as one of the Matriarchs. c. Growth Through Torah (Rabbi Zelig Pliskin) i. See the good in every life situation. Rashi comments that all of the years of Sarah's life were equally good. How could this be, since she seemed to have suffered much in her life (e.g., for many years she was childless, for many years she experienced famine and exile, she was taken captive)? Rabbi Zushe of Anipoli explained that Sarah mastered the attribute of constantly saying "this too is for the good." Sarah was constantly aware that even those events which others might consider to be bad were from Hashem, and was therefore able to evaluate them as being positive. The quality of one's life isn't dependent on external situations. The Torah ideal is to be aware that the purpose of our life is to perfect our character, and that every life situation is an opportunity for growth. Sarah mastered this level of consciousness. Thus, at the end of her life which was constantly devoted to growth, it could be said that all her years were good. ii. Understanding What Someone Else is Really Saying. "And Abraham heard Ephron. And Abraham weighed for Ephron the silver which he spoke about in ears of the B'nai Chas, 400 shekels of silver that merchants used." On the words "Abraham heard," the Rashbam commented that "a hint is sufficient to the wise person." Ephron spoke as if he was a generous man and ostensibly offered Abraham the burial place for free. However, Ephron mentioned in passing that the "400 shekels that one might usually pay is nothing between friends. Your friendship is more precious than money. Take it without payment." Abraham was perceptive and realized that Ephron didn't want to give away the land for free. Abraham "heard" with his well-developed intuition and understood Ephron's real intentions. He responded to Ephron's real wishes and not his superficial words. The ability to differentiate between what someone says and what they really mean is an attribute that we must develop. For example, someone may make a belittling remark about something he accomplished, really hoping to hear a kind word since he is doubting the quality of what he did and wants reassurance. For many areas of spiritual growth and to truly achieve the mitzvah of "loving your fellow man", the ability to really "hear" someone is essential. The Steipler used to say in the name of the Chazon Ish that when someone came to speak with him about a number of topics, he knew as a rule the last thing they spoke about was the real reason they came to consult with him. Everything else was just to conceal this real reason. iii. Accomplish Something Every Day. "And Abraham, was old, he came with his days." Not a day in Abraham's life was wasted; each and every day he accomplished something. Each day is a new and entirely different experience. At the beginning of each day, we should each ask "what can I accomplish today?"; at the end of each day, we should each ask "what have I accomplished today?" d. Majesty of Man (Rabbi A. Henach Leibowitz) i. Who is wealthy? "And Abraham expired and died in a good old age, mature and content." Ramban explains that this verse underscores Abraham's greatness; he was "someiach b'chelko" ("satisfied with his lot"). But, such praise for Abraham seems puzzling. After all, Hashem blessed Abraham with extraordinary wealth and honor. He was furthermore saved from the fiery furnace, given a son in his old age and promised that his descendants would not only be as numerous as the stars of the heavens but would ultimately be selected as Hashem's chosen nation. What is really a test for Abraham, who had so much, to be happy with his lot? Wouldn't each of us be happy with our lot is we merited all of these rewards? The Torah is showing us the powerful force of the human desire for wealth. It is a challenge for even the most righteous to overcome. We often hear the familiar refrain "If I won the lottery, then I would be happy. I would give to charity . . . " This statement indicates that a person isn't satisfied with what he has now, and that even if his money doubled or tripled his desire for more would merely keep a step ahead. Were it not for Abraham's unique capabilities even he, who was blessed with so much, would not have been happy with his lot. Hashem equips each of us with the tools and materials we need to serve Him properly, and furnishes us with the ability to live with what He has given us. If we focus on and accept this truth, then regardless of our financial situation, we will be wealthy. As Ben Zoma teaches "who is wealthy? one who is happy with his lot." e. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. A living memorial. "And Abraham came to mourn for Sarah and to weep for her." In this Parsha, we study Sarah's death and Abraham's struggle to find an appropriate burial place for her. The Moreshe Moshe elaborates on this concept -- the Mourners' Kaddish is not only a prayer for the departed, but for the living as well. In the world of the living, Hashem's name should be "yisgadal v'yiskadash" ("greater and more hallowed"). Thus, after immediately after the demise and burial of Sarah, the Torah continues to tell us of Abraham's pursuit of his mission. The Parsha end with his passing and burial next to his life partner. In between their deaths is the beginning of the family life of their successor, Yitzchak. It was as though the repose of their souls was dependent on the establishment of Yitzchak's family. When Sarah died, Yitzchak wasn't at her side since he was then studying in the Yeshiva of Shem. Learning to recite Kaddish is important, but learning to live the ideals of Kaddish is even more important. The greatest gift of Kaddish is to reaffirm the faith of one's parents, to reflect in one's life his/her parent's highest standards. This is was occupied Yitzchak when his mother's mortal remains were lowered into the ground. In the ensuing year, Yitzchak was not consoled until a suitable wife who reflected his mother's ideals was found was him. The greatest memorial one can establish for a parent is a "living memorial". f. Love Thy Neighbor (Rabbi Zelig Pliskin) i. Chesed reveals a person's virtue. The Midrash cited by Rashi states that Eliezer ran to meet Rivka because he saw the water from the well miraculously rise to meet her. Those he witnessed this event, he didn't consider it sufficient evidence to prove that she was worthy to be Yitzchak's wife. A test of your eagerness to do "chesed" (kindness) was still necessary. From here we see that even if a person is worthy of having miracles performed on his/her behalf, he/she is not deemed truly worthy unless he/she performs acts of chesed. g. In The Garden of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Sarah's Ongoing Legacy. Why is the Parsha entitled "Chayei Sarah" (Sarah's life), when it begins with her death which features in much of the subsequent narrative. This question can be resolved on the basis of our Sages' statement in Taanis that "Yaakov our Patriarch did not die". Although he was buried and mourned, his descendants perpetuate his spiritual heritage and so he is still alive. The same can be true of any individual -- it is the spiritual content of our lives, not our physical existence, which is fundamental. The boundaries of physical existence can not contain the spiritual dimension. This is the message hidden in this week's Parsha -- that Sarah's spiritual "tree" continued to bear fruit long after her physical life had ended. The deeds we perform in life precipitate others. Thus, our Sages in Sanhendrin tell us that when one brings merit to others, the merit which others in turn generate is also credited to him. The goodness with which a person endows his family and environment creates an on-going dynamic towards good; this dynamic continues to bear fruit after that person's passing -- it increases the goodness and virtue in the world until the coming of the Messianic Age when these forces will permeate all existence. 6. TOLDOS a. Summary i. Yaakov and Esav are Born. After 20 childless years of marriage, Rivka and Yitzchak were blessed by Hashem with twin sons, Yaakov (the younger, a Torah scholar and Rivka's favorite) and Esav (the elder, a hunter and Yitzchak's favorite). ii. Esav Sells His Birthright To Yaakov. Returning hungry and tired from a day of hunting, Esav noticed that Yaakov was cooking some red lentils. (Our Sages explain that Yaakov had prepared the lentils for Yitzchak, because it was the day of Abraham's funeral.) Esav said to Yaakov "give me quickly some of that red stuff to eat for I am tired." Yaakov answered "sell me, in turn, your privileges as first born (i.e., until Hashem chose Aaron and his descendants to serve as the priestly family, first-borns served as priests to Hashem; Esav was clearly not worthy of this sanctified work). "Of what use are the rights of the first-born to me?" reasoned Esav, and he swore to Yaakov that he would give him first-born rights, in return for which Yaakov gave Esav some bread and lentils. iii. Yitzchak and Rivka Travel to Gerar. Fleeing a famine, Yitzchak and Rivka temporarily moved to Gerar. Hashem appeared to Yitzchak, promising to uphold His promise to Abraham. Hashem promised that Yitzchak's descendants would be as numerous as the stars of heaven and would inherit Canaan. Taking the same precautions as Abraham did, Yitzchak told the residents of Gerar that Rivka was his sister. King Avimelech, upon discovering the truth, ordered that anyone harming Yitzchak or Rivka would be killed. With Hashem's help, Yitzchak soon became very prosperous. This evoked the envy of local populace, and Avimelach asked Yitzchak to leave the area. While staying in the valley of Gerar, Yaakov dug his father's old water wells. Yitzchak eventually moved to Be'er Sheva. Before long, he was visited by Avimelach who now recognized that he was a holy person, favored by Hashem, and they agreed to a peace treaty. Meanwhile, Esav brought grief to his parents by marrying tow Hititte women (who were idol worshipers). iv. Yitzchak's Blessing. Yaakov was old and blind and felt that the time had come for him to bless his eldest son. He, therefore, requested Esav to hunt and prepare the game he captured. After partaking of the meal, Yitzchak would bless him. Rivka, overhearing their conversation, dressed Yaakov in Esav's clothing and covered his hands and neck with goat skin to make them feel as hairy as Esav's, and sent him to Yitzchak bearing a tasty dish of young goat's meat and bread which she made. Yaakov's voice aroused Yitzchak's suspicions, but they were allayed when he felt Yaakov's hairy hands which Yitzchak was sure belonged to Esav. Yitzchak, now ready to bestow the blessings upon his son, called him forward. Yaakov came forward and kissed his father. Yitzchak blessed Yaakov, saying "May Hashem give you from the dew of the sky and the fat of the land, and plenty of grain and wine. Nations shall serve you and kingdoms shall bow down to you. Those who curse you shall be cursed and those who bless you will be blessed." No sooner had Yaakov left, when Esav returned and discovered what had happened. Yitzchak didn't revoke his blessing to Yaakov; rather, he blessed Esav as well, and foretold that his descendants would live by the sword and serve Yaakov's descendants if they behaved properly; however, if they strayed from the path of Torah, Esav's descendants would be free of this servitude. v. Yaakov Leaves Home. Esav, angry at Yaakov's ruse, plotted to kill him as soon as Yitzchak died. To prevent this, Rivka instructed him to go stay with her brother Lovan in Charan. Yitzchak gave him the save advice, and expressed his wish that Yaakov choose a wife from among Lovan's family. Yitzchak then blessed Yaakov again that the blessings of Abraham be fulfilled through him and his descendants. b. LilMode Ul'Lamed (Rabbi Mordechai Katz) i. "Kibbud Av V'aim" (Honoring Your Father and Mother). Although Rivka recognized Yaakov's superiority to Esav, Yitzchak lacked this insight, for he was misled by Esav's practice of Kibbud Av, honoring Yitzchak. He assumed Esav was just as scrupulous in observing all mitzvos. This shows the power of Kibbud Av V'aim; it was able to make Yitzchak believe that even one as degenerate as Esav was an honorable person. If Esav, for all his wickedness, still was careful to honor his parents, then how can we claim to be good Jews if we fail to do the same? Many stories are related of how our Sages honored their parents. For example, one day Rabbi Avuhu asked his son, Rabbi Avimi, for some water to drink. Rabbi Avimi brought the water, but his father had fallen asleep. He stood next to his father with the water in his hand the entire time, until he awoke (Kiddushin 31b). A story is told of Rabbi Leib of Kelm. When he was a young, he returned home very late one night from studying. His parents were already sleeping and he didn't have a key with him. In order not to awaken them, he remained in the street all night despite the extreme cold. c. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Recognizing the spiritual value. "And Esav despised the birthright." How can one sink so low as to exchange his prized inheritance for a mere bowl of lentil soup? Did Esav completely lose his sense of spirituality? Horav Yechezkel Levinstein, z'tl notes that this is truly a case in which people follow a misguided perspective of life. How often do we measure success by the yardstick of prosperity, position or social standing, while simultaneously belittling success in spiritual endeavors? Perhaps this is the meaning of the words of Rabeinu Yonah "how did I exchange a passing world for one that stands forever?" d. Majesty of Man (Rabbi Henach Leibowitz) i. Feeling Esav's Pain. "And he [Esav] cried an exceedingly great and bitter cry . . . " In truth, what error had Yaakov committed? He didn't steal the blessing; it was rightfully his for he had legitimately purchased the birthright (including the eventual blessings of the first-born) from Esav. In addition, one can't fault Yaakov's motive; he wasn't driven by greed or a desire for glory, but rather realized that Esav wasn't worthy of the birthright. Furthermore, Rivka had perceived through prophecy that the blessing belonged to Yaakov and she all but physically forced him to enter Yitzchak's tent to receive the blessing. Why, then, was Yaakov held responsible for Esav's suffering? Reb Dovid Leibowitz explained: Yaakov wasn't punished for the pain he caused Esav but for an infinitesimal shortcoming in not feeling sufficiently anguished that Esav had to suffer. Yaakov should have empathized to a greater degree with Esav's plight. We see from here the lofty level of "ahavah" (love) for our fellow man that the Torah demands of us. Esav was a deceitful person and a murderer; yet Yaakov was still required to feel his pain over the loss of his birthright. All people deserve our love and empathy with their pain. In our own way, we must enhance our love for, and sensitivities toward, our fellow man. e. Growth Through Torah (Rabbi Zelig Pliskin) i. Don't rationalize your faults by blaming others for them. "And Yitzchak was 40 years old when he took Rivka, the daughter of Besuail the Aromite, from Padan Arom, the sister of Lavan the Aromite, for himself for a wife." Rashi notes that the information in this verse is superfluous, since the Torah had already told us of Rivka's family. According to Rashi, it is included to let us know the praise of Rivka. She was the daughter of an evil person, and lived in a community of evil people; nevertheless, she didn't learn from their evil behavior. Many people try to excuse their faults by blaming others as the cause of their behavior. "It's not my fault, I learned it from my parents" and other rationalizations are commonplace. However, we see from Rivka that regardless of the faulty, even evil, behavior of those in your surroundings, you have the ability to be more elevated. ii. Work on internalizing the elevated thoughts that you talk about. "And Yitzchak loved Esav because he was a hunter in his mouth." Rabbi Eliyahu Eliezer Dessler cited the Ari that it is a mistake to think that Esav was a complete hypocrite and just tried to deceive his father. If Yitzchak made an error, there must have been a good reason. The problem with Esav was that he kept all his spirituality "in his mouth," without swallowing it. He spoke spiritual words but didn't become a spiritual person. The Torah ideals that one talks must be a part of his very being. f. Love Thy Neighbor (Rabbi Zelig Pliskin) i. A person should consider it a honor to serve his parents. The Torah describes Esav's garments as "the coveted ones." The Midrash states that these garments were the one he seized from Nimrod. Esav wore these regal garments whenever he served his father. Rabbi Shimon Ben Gamliel said "I served my father my entire life, but I didn't reach even 1% of the honor with which Esav served his father." Rabbi Yehoshua Ben Ilem was once told in a dream "be happy, for you and a butcher named Nanas will be neighbors in the World-to-come." Upon awakening, Rabbi Yehoshua was quite shaken; he traveled from town to town until he found Nanas. Overwhelmed that the famous Sage had come to visit him, Nanas humbly asked him why he had come. Rabbi Yehoshua said that he came to find out about the good deeds which Nanas had performed. Nanas replied that "I have elderly parents who are in need of help. I give them food and drink and wash and dress them daily." Upon hearing this, Rabbi Yehoshua kissed him on the head and said "I am truly fortunate to have you as my neighbor in the World-to-come." g. In the Garden of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Inwardness: the path to prosperity. The Parsha teaches us that a person can leave a legacy that will live on after his passing. Our Rabbis offer two definitions of "Toldos" ("prodigy"): (a) a person's biological children and spiritual children [i.e., those he has taught]; and (b) the chronicles of one's life and experiences. The Torah chooses Yitzchak to associate with the message of Toldos. Two things reflect the nature of Yitzchak's Divine Service: (a) unlike his father, Abraham, Yitzchak never left Israel; and (b) his efforts were focused on digging wells. Both facts show that his Divine service had an inward focus. Spiritually, "digging" refers to the process of reaching one's G-dly core and tapping it as a source of inner strength. Each of us has a "neshamah" (soul) which is "an actual part of G-d" (Tanya); every entity is maintained by a G-dly spark. Yitzchak's goal was to activate these potentials, bring them to the surface and use them to initiate positive change. This is certainly a worthy path of Divine service, but why is it associated with the name "Toldos" which means prodigy? It seems more appropriate to associate this concept with the Divine service of Abraham, for he actively sought to communicate the awareness of G-d to others. By underscoring this reading of "Toldos," our Rabbis underscore the message that the inwardness of Yitzchak also produces prodigy. His Divine service and the positive influence it generated attracted the attention of others, motivated them to follow his guidance and brought them to a recognition of G-d's active presence in the world. Indeed, the awareness generated by Yitzchak was more permanent that that generated by Abraham, for it came from the people themselves. His internalized bond with Hashem inspired the people around him to perceive Hashem's influence. We all have the opportunity to influence others, to motivate them to seek G-dly knowledge. h. Living Each Day (Rabbi Abraham Twerski) i. Contingent vs. Non-contingent love. "Yitzchak loved Esav for he fed him game, but Rivka loves Yaakov." The Parsha describes Yaakov as a sincere person, devoted to scholarship, and Esav as a man of the field interested only in earthly desires. The Torah tells us that Yitzchak favored Esav because he hunted food for him, whereas Rivka loved Yaakov. However, no reason is given for her preference. The Selah notes this omission as well as the fact that Yitzchak's love in the past tense, whereas Rivka's love is in the present tense. What's the difference? The Selah explains with a quote from Pirkei Avos that "love which is dependent on anything disappears when the thing on which it was dependent is gone". Yitzchak loved Esav because he provided him food; such love is transitory and can easily become a thing of the past; hence, the use of the past tense. Rivka's love wasn't contingent, but was love of Yaakov for what "he was"; this time of love endures, hence the present tense. True love for another and self-love when the other person is merely a means of self-gratification are poles apart. As the Selah notes, the former is likely transitory, while the latter is of lasting duration. In the next Parsha, we learn of Yaakov's love for Rachel; although he had to wait 7 years to marry her, "it seemed to him as but a few days because of his love for her." If one is in love, shouldn't each day of separation seem like an eternity? How does one thus make sense of this verse? The Rabbi of Apt answered that to people who primarily love themselves and crave companionship for their own self-gratification, each day of separation is indeed an eternity. But, Yaakov loved Rachel, rather than herself. He loved and admired her for who she was, rather than what she would provide to him. This was a non-contingent love, a spiritual love. This, the Torah teaches us, is true "love". 7. VAYEITZEI a. Summary i. Yaakov's Dream. During Yaakov's journey from Be'er Sheba to Choran, he reached Mt. Moriah (where the Akeidah had taken place and where the Temple would be built) and slept there overnight. In a dreamlike vision, he saw angels ascending and descending a ladder which stretched from the earth to the heavens. Hashem then appeared to Yaakov and promised that the land on which he was resting (Canaan) would be given to him and his descendants and that he would return home under Hashem's protection. Upon awakening, Yaakov anointed and consecrated the stone which he had used as a pillow as an altar to Hashem, and promised that when he returned safely to his father's home he would offer Hashem one-tenth of all of the possessions which Hashem had given him. He would return to worship and pray to Hashem at the altar he had just consecrated. ii. Yaakov at the Well. Yaakov arrived at the wells in a field in the outskirts of Choran. He noticed that three flocks of sheep and their shepards had gathered around the well and were sitting by idly. Yaakov asked them from where they were, and was told they were from Choran. He asked if they knew Lovan, which they said they did. They then pointed out his daughter, Rachel, who was coming with Lovan's sheep. Yaakov noted that the day was yet long and asked them why they weren't giving the sheep water and taking them out to pasture. The shepards explained that they couldn't until other shepards arrived to help them move a large boulder covering the well. When Rachel arrived, Yaakov singlehandedly removed the boulder and gave Lovan's sheep water. iii. Yaakov Marries Leah and Rachel. Yaakov informed Rachel of their familial relationship and she ran to inform her father, Lovan, of Yaakov's arrival. Lovan welcomed Yaakov, who agreed to work as Lovan's shepard for seven years in order to marry Rachel, whom he had come to love. Lovan agreed, but after the seven years had elapsed, tricked Yaakov into marrying his eldest daughter Leah whom he substituted in Rachel's place under the wedding canopy. Lovan excused his deceitful conduct on the basis that Leah was older and should be married first. Yaakov had no choice but to accept the situation. He soon afterwards also married Rachel on the condition that he would work an additional seven years for Lovan. iv. Yaakov's Sons (a/k/a the 12 Tribes). Hashem saw that Leah was not as well liked by Yaakov as Rachel, and He consequently allowed Leah to have children while Rachel remained childless. Leah gave birth to Yaakov's first four sons: Reuven, Shimon, Levi and Yehudah. Rachel saw that she wasn't having children, so she followed Yaakov's grandmother Sarah's example and offered her handmaiden, Bilhah, to Yaakov as a wife; Bilhah bore Yaakov's next two sons: Dan and Naftali. Leah saw that she had stopped giving birth and gave her handmaiden, Zilpah, to Yaakov as a wife; Zilpah bore Yaakov's next two sons: Gad and Usher. Leah herself then gave birth to two more sons, Yissocher and Zevulen. (She also gave birth to a daughter, Dinah.) Hashem then remembered Rachel's prayers and she gave birth to a son, Yoseph. (See Attached Chart). v. Yaakov Leaves Lavon. With Hashem's help, Yaakov became very wealthy, arousing Lovan and sons' jealousy and cold shoulder. As a result, Yaakov took his wives, children and flocks and left Choran while Lovan was away and began the journey homewards. Unbeknownst to Yaakov, Rachel stole her father's idols to prevent him from worshiping them. Three days later, Lovan was told of Yaakov's departure and Lovan pursued him, overtaking him at the mountains of Gilad. Hashem appeared to Lovan at night in a dream and warned him not to try in any way to influence Yaakov to return to Charon. Lovan rebuked his son-in-law for having left so hurriedly, and accused him of stealing his idols. Yaakov denied Lovan's accusation and unwittingly proclaimed that the real thief would die. Lovan began a search of Yaakov's possessions, which proved fruitless since Rachel had carefully hidden the idols. Lovan and Yaakov then parted after completing a peace treaty. Yaakov met a group of Hashem's angels as the journey continued. Yaakov named the place where he saw these angels "Machanoyim" (group). vi. The 12 Tribes. In this Parsha, the birth of the Shevatim (12 tribes) is mentioned. The birth of Binyomin (the youngest) is mentioned in next week's Parsha. (See attached chart.) b. Lilmod U'Lilamed (Rabbi Mordechai Katz) i. Yaakov and Lavon: Learning Good Even From the Wicked. Yaakov made a special point of practicing honesty throughout his life, even in the corrupting environment of Lavon's home. When taking care of Lavon's sheep, he cared for each one and make sure that no harm came to any of them even though they weren't his possessions. Yaakov was a firm believer in the statement: "truth is a tree of life whose fruits you should eat all of your days." Our Rabbonim learned from and copied Yaakov's admirable traits. Rav Saffra owned a store. One day, while he was reciting the Shema a man entered his store and asked to buy a certain item. Not noticing that Rav Saffra was reciting the Shema, he offered a particular price. Rav Saffra didn't reply since he was in the middle of the Shema. The customer thought that Rav Saffra's silence meant that his first offer was too low, so he raised his offer. Again, Rav Saffra was silent, so again the man raised his offer. Finally, Rav Saffra finished his prayers and turned to the man. Though he could have easily gotten the higher price, he said "I will accept your original price, for in my mind I had decided to sell it to you at that price. The only reason I didn't respond to you what that I was praying and if I accepted more money that your original offer, I would be dishonest." (Makkos 24a). Another story is story of Rabbi Pinchas Ben Yair, who lived in the South of Israel. Two poor men who had come to seek a livelihood in that area came to his house and inadvertently left a small amount of barley seeds in his house. In their absence, Rabbi Pinchas planted the seeds and reaped the harvest each year. Seven years later, the men passed by Rabbi Pinchas' home and remembered that they had left the seeds. "Please return the seeds," they asked Rabbi Pinchas, "if you still happen to have them." Instead of merely giving them the seeds, he took them to the barn and opened it up; to their surprise, he told them that the entire harvest from the past seven years had been saved and was theirs! (Bava Metzia 28b). ii. Rachael and Leah: the importance of not embarrassing someone. Lavon agreed to marry off Rachel to Yaakov in exchange for Yaakov labor, but had nothing of the such in mind. Yaakov knew that Lavon might try to trick him, so he gave Rachel some secret codes to identify her under the "chuppah" (bridal canopy). However, when Rachel learned of Lavon's plan, she revealed these codes to Leah. She felt that she couldn't let her sister, who was older, be embarrassed under the chuppah. So Rachel, who had waited seven long years to marry Yaakov, delayed her chance for happiness simply because she didn't want to see her sister embarrassed. This act of selflessness is a lesson to us all. (Megillah 13). Reb Nechunya Ben Hakanoh was asked by his disciples to what he attributed his longevity. He responded "I have never gained honor from a colleague's disgrace". (Berachos 43) A story is told of a Rabbi who delivered a sermon about "Lechem Haponim" (the breads which were offered in the Beis Hamikdosh, Holy Temple, every Shabbos) and how unfortunate we are to not be able to perform this mitzvah today. The sermon left a deep impression on a congregant, a poor man, who decided that he would use the purest and finest flour he could find to bake two challahs and leave them on the Aron HaKodesh (Ark) each Erev Shabbos. The shammos of the shul came there every Erev Shabbos, saw and smelled the delicious challahs and took them home for Shabbos. When the poor man came later and noticed the loaves missing, he assumed that Hashem had accepted them, and he was overjoyed. When the Rabbi learned was happening, he scolded the poor man for being naive enough to think that Hashem would accept his challahs. The poor man left ashamed. Soon afterwards, a message came for the Rabbi from Rabbi Yitzchak Yuria telling him to make out a will since he was destined to die within the next few days. The Rabbi rushed to Rabbi Yitzchak to find out what he had done to deserve this sudden fate. Rabbi Yitzchak responded that nothing since the days of the Holy Temple had caused Hashem such joy than the challahs baked with such sincerity by the poor man. By shaming the poor man, the Rabbi had sealed his fate. Embarrassing another is a most grievous fault; If we kill someone he dies only once, but if we embarrass him he dies many times over. (Midrash Eliyahu 42). c. Kol Dodi on the Torah (Rabbi David Feinstein) i. The "Ladder" of Prayer. The "gematria" (numerical value) of the Hebrew words for "ladder" and "voice" are equivalent. From this we learn an interesting symbolism -- just as the ladder in Yaakov's dream connected the earth to heaven allowing the angels to ascend and descend on it, so do our voices (i.e., our prayers) connect us to heaven. ii. Sensitivity to One's Feelings. Why did Yaakov agree to work an additional seven years in order to marry Rachel? He could have correctly claimed that the seven years he already worked were for Rachel, not Leah. Why did he ignore his rights and acquiesce to Lavon's trickery without protest? Yaakov's behavior was motivated by a strong respect for Leah's feelings; he knew that if he insisted on marrying Rachel without further payment, she would be devastated. From here, we see the lengths to which the Torah expects us to go to avoid hurting the feelings of another person. d. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. "Achdus" (Unity). "And he [Yaakov] took from the stones of the place and placed them at his head and laid down to sleep." Rashi cites the Talmud which states that the 12 stones began arguing with each other, each urging Yaakov to rest his head on it. Hashem therefore merged them into one large stone. The Gerar Rebbe, z'tl questions this consolidation, since Yaakov could rest his head on only one area of the stone. The Rebbe insightfully suggests that when the stones merged, they blended together with such harmony that they were no longer distinguishable from each other. Every aspect of the consolidated stone was a fusion of each of the individual stones. This is essence of "achdus" (unity); we should strive for a harmonious blending of personalities such that as a community we respond as one. Through the undermining of jealousy and other manifestations of intragroup discord, we merit the appreciation of "who is like your nation Israel, one People in the land." e. Growth Through Torah (Rabbi Zelig Pliskin) i. Climb Higher On the Spiritual Ladder Each Day. The Chofetz Chayim cited the idea expressed by many commentators that the ladder in Yaakov's dream symbolizes the situation of every person in the world -- i.e., we either ascend or descend the spiritual ladder based upon how we deal with life's daily challenges. If we have the will power and self-control to overcome these challenges, we go up the spiritual ladder; if, however, we fail to overcome these challenges, we lower ourselves. This is our daily task -- to climb higher every day. There is no standing in one place. ii. Yaakov's descendants will be triumphant in the end. "And your descendants will be like the dust of the earth." Everyone tramples on the dust of the earth, but in the end it covers up everyone of those people. This will be the history of the Jewish people -- there will be exile after exile, persecution after persecution, but in the end we will overcome in the days of the Final Redemption (may it come soon). iii. Hard Work Is Easier When You Focus On The Benefit. Yaakov was able to endure the fourteen years of labor since he remained focused on the benefit -- Rachel's hand in marriage. We must keep focused on the benefit when we encounter hardships in our work, relationships, Torah study, etc. iv. Make An Effort To Perceive Others' Pain. As indicated by the names "Reuven" and "Shimon", Hashem both "saw" and "heard" Leah's pain -- we must perceive others' pain, whether or not they verbalize it. f. Darash Moshe (Rabbi Moshe Feinstein, z'tl) i. Do not focus on the difficulties in performing a mitzvah. After Yaakov told Rachel and Leah that Hashem had commanded them to leave Lavon's house and return to their native land, they gave Yaakov other reasons for wanting to leave with him. Weren't these reasons unnecessary, since they should have answered simply that they would comply with Hashem's will? Their reply showed that didn't desire to take any credit for fulfilling Hashem's will. This teaches that we shouldn't look at any mitzvah as a trial, something difficult to perform. If we can do mitzvot with this attitude, we will find that they become easier to perform. After all, a mitzvah never costs anything to perform. For example, refraining from work on Shabbos doesn't cost us anything, since our livelihood for the entire year is decreed in advance on Rosh Hashonah. Furthermore, if we can inculcate this attitude in our children, it will be easier to teach them to keep the mitzvos. Those who boast about the trials and tribulations they endure to keep Shabbos or other mitzvos may instill pride and strength in their children, but they may also be doing them a great disservice. The message they may convey is that it is hard to be a Jew and that keeping Shabbos, Kashrus or other mitzvos requires great suffering and endurance. Their children may easily come to think that if they don't have the same fortitude as their parents, keeping Torah and mitzvos is beyond their power. Thus, parents must emphasize must emphasize the rewards, rather than the difficulties, in keeping the Torah. This way they will instill in their children the attitude that for one who has faith, every mitzvah is easy and enjoyable to perform. g. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Giving Names. In this week's Parsha, we learn of the birth of 11 of Yaakov's 12 sons and the names given to each of them by their mothers. The reasons for the names of each of these children -- who later went on to establish the 12 Tribes of Israel -- are stated explicitly in the Torah. This is marked contrast to the names of the Patriarchs, where the Torah doesn't explicitly spell out the reasons for the names given them at birth. Why the difference? A Jewish name is not mere happenstance -- there is a direct connection between a person's Jewish name and his/her soul. It is the name that connects the soul and the body. In its revealed form, as a specific name, it also serves as a personal expression of the particular qualities and personality of the individual so named. The Alter Rebbe, z'tl explains the difference as follows: "the spiritual level of the Patriarchs is found at all times in all individuals . . . this level was bequeathed by them to their prodigy in each and every generation . . . However, the other degrees of saintliness, such as those of the individual Tribes, may not necessarily be found in all individuals." The names of the Patriarchs, who are the source and root of all Jewish souls, represent the collective quality of Judaism found within each and every Jew, while the individual names of the Tribes allude to the specific level and individual qualities of each Jew. Thus, while we all share equally in the Patriarchs' bequest, we are each blessed with our individual qualities, capabilities and life task. 8. VAYISHLACH a. Summary i. Yaakov Prepares To Meet Esav. On the journey home, fearful for his family's safety, Yaakov sent a conciliatory message to Esav via messengers (angels), who return with the news that Esav was approaching with 400 armed men. Fearful that Esav would try to carry out his previous intention of killing Yaakov, Yaakov divided his people and possessions into 2 camps (so that one could escape if the other was attacked), prayed to Hashem and sent a succession of valuable gifts to Esav. ii. Yaakov Wrestles With An Angel. Yaakov helped his children and wives cross the ford of Yabok. Yaakov remained alone that night (i.e., the night before he met Esav), during which an angel (Esav's guardian angel) appeared and wrestled him until dawn. Although the angel injured his thigh (thus we don't eat the sinew of an animal's thigh), Yaakov overcame him and refused to release him until the angel blessed him. The angel blessed him and told him that Hashem would change his name to Yisroel (which means to "prevail over the Divine [i.e., the angel]"). iii. Yaakov & Esav Meet. When Yaakov saw Esav and his followers approaching, he placed each of children in front of the child's respective mother. In front of his entire family, Yaakov met Esav and bowed down to him seven times. Miraculously, Esav was greatly touched, ran over to Yaakov and embraced him, and they wept. Hashem's promise of safety on the journey home had been fulfilled. iv. The City of Shechem. After Yaakov and Esav parted ways, Yaakov traveled to Shechem (in Israel), where he purchased some land, pitched a tent and gratefully built an altar to Hashem. Dinah (Yaakov's daughter) was kidnaped by the prince of Shechem, but was rescued by her brothers Shimon and Levi, who punished the perpetrator and all those who had either aided him or could have helped Dinah but didn't. v. Yaakov Returned to Beth-El. At Hashem's bidding, Yaakov returned to Beth-El, where he built another altar in gratitude to Hashem. Hashem appeared, renewed His promise to give Canaan to Yaakov and his descendants, and renamed him Yisroel. vi. Rachel Died. As the family left Beth-El, Rachel died while giving birth to Binyomin and was buried in Bais Lechem (on the road to Bethlehem), where Yaakov erected a monument on her grave site. (Yaakov chose this site because he foresaw his descendants passing it on the road to the Babylonian exile, and Rachel would "weep for her children" [Jeremiah]; to this day, people pray at Rachel's tomb for her to intercede with G-d on their behalf.) vii. Yaakov Reaches Chevron. Yaakov finally returned home to Chevron, where he was reunited with Yitzchak. Yitzchak died at age 180 and was buried by Yaakov and Esav. As there wasn't enough room for both Yaakov and Esav (who had become quite wealthy) to live together, Esav resettled in Mt. Sair (in land of Edom), a land which he and his descendants inhabited for many years to come. b. Lilmode U'lilamed (Rabbi Mordechai Katz) i. Yaakov's Humility. Yaakov was afraid and distressed when he heard Esav was approaching. Did he doubt that Hashem would live up to His promise to protect him? No, Yaakov doubted whether he had lived up to Hashem's expectations and was thus deserving of Hashem's protection. This is the nature of a true Tzaddik -- he knows that Hashem will always be true to His word; however, he constantly checks his own deeds to make sure he is worthy of Hashem's kindness. We too should act in this manner, and not take for granted Hashem's kindness. ii. Yaakov's Prepares To Meet Esav. When Yaakov heard that Esav was approaching, he prepared to meet him in three ways -- he gave gifts to appease him, prayed to Hashem; and prepared for war. What do we learn from this? When problems arise, we should try to solve them peacefully. At the same time, prayer is an invaluable aid at times of crisis. Finally, we should do everything without our power to ensure our survival, rather than give up all hope or rely on miracles. iii. Steer Clear of Bad Influences. Yaakov declined Esav's offer to stay with him after their reunion because he feared Esav's negative influence. A man had been a failure at everything he tried. He seemed at a dead end in life, when he decided to try a new career path -- to become a wagon driver. He went to the guild to submit his application. The guild members doubted that he was qualified in light of his dismal track record, but agreed to give him a chance by putting him to a test of wits. "What would you do if your wagon got stuck in mud?," they asked. "I would get a lever and pry it out," he answered proudly. "And if that didn't work?," they continued. "I would get a rock to raise it even higher," he responded. "And if the mud was too deep for even that?," they continued. "I would get out and let the horses try to pull the wagons out." "And if that didn't work?," they asked. To this he had no answer and asked them what they would do. They replied "we would have been sure to avoid the mud in the first place." We, too, must avoid the pitfalls of corrupting influences. c. Growth Through Torah (Rabbi Zelig Pliskin) i. Once An Argument Is Over, Don't Say Anything To Arouse It Again. "And Yaakov sent messengers before him to Esav his brother." The Midrash censures Yaakov for sending these messengers to Esav, for Esav had already calmed down about Yaakov taking the blessings from their father and was involved in his own matters. By sending messengers, Yaakov started up with Esav and aroused his anger. This is an important principle for two people involved in a quarrel. Once the matter has passed, don't say anything to the other person that would remind him of the matter. By bringing up the issue when it is not necessary to do so, you will start a new quarrel that is avoidable. Arguments should be forgotten, not remembered. ii. Do good deeds with great enthusiasm. "I have lived with Lavon." Rashi comments that the word "garti" ("I have lived") is this verse has the numerical value of 613, the number of commandments. Yaakov was thus saying "I have dwelt with Lavon and kept the commandments; I didn't learn from his bad deeds." The simplest meaning of this verse is that even someone on Yaakov's high level could have been influenced negatively and it was a real accomplishment not to have been. Rabbi Elchonon Wasserman quotes his Rebbe, The Chofetz Chayim, that this can be understood to mean that Yaakov was finding fault with himself. When Lavon did something improper, he did it with much energy and enthusiasm. Yaakov said about himself that his level in doing good didn't reach the same level as Lavon's when he did bad. The Chofetz Chayim used to say that today we need to learn from the energy and enthusiasm of the spiritual descendants of Lavon, so that we can do our good deeds with great enthusiasm. iii. Make Your Happiness Dependent Only Upon Yourself. "And Yaakov remained alone". The Midrash states that just as Hashem is alone, so too Yaakov was alone. We see from this that the Sages saw the word "alone" to be a positive attribute and a form of emulating Hashem. It is exactly this trait that helped Yaakov be victorious in his forthcoming battle. This, too, was a great attribute of Yaakov's grandfather Abraham: he was willing to be alone for his spiritual ideals. In this light, said Rabbi Yeruchem Levovitz, that we can understand the well-known Misneh is Pirke Avos that one is "wise" if he learns from everyone, "strong" if he conquers one's negative impulses, "wealthy" if he is joyous with one's share, and "honorable" if he honors others -- all of these are within one's own control, and can be attained without anyone else. iv. View All Possessions As Hashem's Gifts. "And Yaakov remained alone." Chazal explain that Yaakov remained behind to retrieve some small flasks. When we are aware that all that we have is measured out to us by Hashem for our benefit, we'll have a profound sense of gratitude. Rabbi Yeruchem Levovitz cited the story of a philosopher who wished to be satisfied with the least amount of possessions that were actually necessary for survival. After thinking the matter over, he gave up everything he owned and kept only a pump to draw water from wells. Once, while he was walking on the road, he saw a caravan of people who stopped at a well and drank directly from it without any pumps or cups. He said to himself "Now I see that I don't need a pump." He immediately threw away the pump, his only remaining possession. From Yaakov, we learn otherwise. The spirit of the Torah is not to have nothing, but to have a deep appreciation for whatever we do have (Daas Torah: Bereshis). (Artscroll also notes on this verse that Yaakov's mission was to put holiness into the mundane; by imbuing the flasks with his characteristic of honesty, it too became holy; thus Yaakov stayed back to retrieve them. We, too, have the power to use imbue our possessions with holiness -- e.g., using our money for charity; our homes for hospitality, etc.) v. Realize That You Have (Get) What You Need. Esav said "I have a lot"; Yaakov said "I have everything" -- According to the Chofetz Chayim, Esav still wanted more, whereas Yaakov was satisfied with his lot. Regardless of how much you have, there is always much more that you can want. Having the attitude that you never have enough will cause you constant frustration. You will always focus on what you are missing and your life will be filled with anxiety and suffering. The attitude to internalize is that of Yaakov, "I have everything that I need". Of course, you have the right to try to acquire more, but if you are unable to do so, you will feel calm and serene. If you do acquire more, good; if not, it is sign that for your best interest you do not really need any more. d. Majesty of Man (Rabbi Henach Leibowitz) i. Fear And Faith. "And Yaakov was greatly afraid and distressed . . . " When Yaakov heard the terrifying news that Esav was approaching, with an army of 400 strong, he became frightened and immediately took action. He prepared for battle, prayed to Hashem, and did teshuvah (repentance). The Midrash describes the fear experienced by the Jews centuries later at the time of Purim. When the Jews heard of Haman's wicked plot, they became mired in sadness and despair, giving up hope for salvation. They believed they were justified in their feelings since they thought they were emulating Yaakov. Nevertheless, the Midrash tells us that they did not interpret the situation properly. While on the surface the two fears seem identical, a deeper look reveals that they are miles apart -- one destructive and one constructive. The Jews of Persia envisioned their catastrophic end and dragged themselves deeper into despair and sadness, rendering them incapable of helping themselves. Yaakov's fear, on the other hand, awakened and uplifted him. He transformed his fear into an impetus for action, strengthening himself spirituality through teshuvah and prayer, and physically with preparation for battle. Yaakov used his fear to reinforce his faith in Hashem's protection and to spur himself to action, thereby changing his "hopeless" situation into a "hopeful" one. His renewed trust in Hashem gave him peace of mind, comfort and security. This type of fear is a mitzvah and is mentioned in the Torah as an eternal example for us. We must examine our fears to see whether they are dragging us down or lifting us up. The more we trust in Hashem, the less we fear other things and people. e. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Being Rooted In Family and Morality. "And Yaakov was greatly afraid and distressed." Yaakov and Esav represented two distinct way of life, originating from two different sets of goals. Yaakov is characterized as a hard-working and loving man. Opposite him stands Esav, a man of "accomplishment", power and glamor. While Yaakov struggled to raise his family, educate his children and earn the privilege to be called a "Patriarch," Esav was simultaneously climbing only for political fortune, becoming a military leader whose wealth and strength were externally enticing. Yaakov vividly illustrates for us the importance of the former -- being rooted in one's family and morality, rather than be focused solely on financial and political gain. f. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. An Eternal Monument. ". . . the same is the pillar of Rachel's grave to this day." The text does not read "the same is the pillar of Rachel to this day," for Rachel for herself didn't need a monument. "One does not rear monuments to the righteous, for their words are their memorial." Righteous men and women don't need pillars of stone to perpetuate their memory. Thus, the pillar that Yaakov set up was intended only as "the pillar of Rachel's grave," marking the site of the grave so that those of her descendants who might wish to visit the grave and pray there might know where it is. g. Love Your Neighbor (Rabbi Zelig Pliskin) i. One Is Obligated To Accompany People Who Leave Our Homes. Yaakov was vulnerable to attack by the angel since he was alone. We are obligated to accompany our guests a distance of at least approximately eight feet, show them the way and warn them of any pitfalls. ii. When You Visit A Place, Contribute To Its Welfare. When Yaakov arrived in Schehem, he contributed to its welfare (The Talmud differs on his contribution -- some say he established markets, others says he set up bath houses). One must contribute to physical and spiritual betterment of his surroundings. h. Living Each Day (Rabbi Abraham Twerski) i. Changing character traits. "Then he took from his possessions, to give to his brother Esav." Ramban states that although Yaakov prayed to Hashem to be saved from his brother's wrath, he knew that he shouldn't rely on Divine miracles, but try to use any natural means available to save himself and his family; hence, the elaborate gift. Rabbi Yeruchem Levovitz asks why did Yaakov's salvation require Divine intervention? Isn't it a natural phenomenon that two brothers, who have had their differences, meet after an extended period of separation and "let bygones be bygones"? Why could Yaakov not expect that his brother might have changed and forgiven him? Rabbi Levovitz answers:" this teaches us that changing one's personality is indeed a miraculous feat. Esav hated Yaakov with a passion; for Yaakov to rely on a change in Esav's personality would be equivalent to expecting a supernatural miracle." Rabbi Levovitz expands on this to note that changing one's personality is so difficult that it can't generally be attained by unaided human effort. If we wish to change our personality, we must study Torah (both the ethical and halachic aspects) and implement it in our daily living, and pray to Hashem to remove all undesirable traits. We can't do it alone. This is the meaning of the Talmudic note that G-d says "I have created a "Yetzer Hara" (evil inclination) and I have created Torah as its antidote." (Bava Basra 16a). i. Darash Moshe (Rav Moshe Feinstein, z'tl) i. "I have acquired oxen and donkeys". The word for "oxen" in this verse in the singular. Rashi comments that it is derech eretz (literally, "the way of the land," but often used to mean "courtesy") to speak of many oxen as an "ox". How is this derech eretz? In the context of our verse, it is more courteous to speak of a single ox than to boast of one's wealth. This form also suggests that Yaakov thanked Hashem for every single ox that he gave him, and thanked him that much more for the far greater bounty that Hashem bestowed upon him continually. This teaches that even when one is blessed with riches, he must not forget to thank Hashem even for the insignificant things he has. 9. VAYEISHEV a. Summary i. Yoseph (Joseph) Arouses His Brothers' Jealousy. Yaakov made his favorite son, Yoseph, a multi-colored silk coat as a sign of distinction and lordship. This further aroused his brothers' jealousy to the point that they hated Yoseph, and couldn't even speak with him congenially. Yoseph dreamt two dreams with the same obvious message. His brothers' hate intensified as they heard these two dreams. In the first dream, the brothers' sheafs bowed down to Yoseph's sheaf which was standing upright in their midst. In the second, the sun, moon & eleven stars (representing the rest of Yoseph's family) bowed down to him. The implication of these dreams was that all of Yoseph's family would become subservient to him. Yaakov rebuked Yoseph for arousing his brothers' hatred, though he personally noted and awaited fulfilment of the dreams. ii. Yoseph Is Sold Into Slavery. When Yoseph's brothers were away tending their father's flock in Shechem, Yaakov sent Yoseph to see how they were doing. Yoseph was on his way when his brothers noticed him from a distance. They decided that this was their chance to conspire to kill him, throw his body in a pit and then conceal their act by saying that he had been killed by a wild beast. Reuven, however, knew that this was wrong. He wanted to save Yoseph, but saw that the other brothers wouldn't heed his word; he was, however, able to convince them not to kill him but rather to cast him alive into a nearby pit. "Let it not be your hands that directly injure Yoseph," argued Reuven. Reuven reasoned silently that he would return later after the brothers had left and free Yoseph. When Yoseph finally arrived, the brothers stripped him of his coat and, as Reuven had suggested, threw him alive into the pit. A caravan of Yishmaelites bearing spices to Egypt approached, and the idea came to Yehudah to sell Yoseph as a slave. The brothers accepted this new plan and sold Yoseph to the traveling Yishmaelites. Reuven, away while this happened, returned to find no trace of Yoseph, much to his dismay. The brothers then dipped Yoseph's coat into goat's blood and brought it to Yaakov, who concluded that Yoseph had been killed by a wild beast. Yaakov mourned Yoseph's loss for many days. iii. Yehudah & Tamar. Yehudah married the daughter of Shooa, a merchant, and they had 3 sons, the oldest of whom married Tamar and died soon thereafter. As was customary in the case of a childless widow, the second son married Tamar, but he also soon died. Attempting to protect his third son, Yehudah asked Tamar to wait in her father's house until his son was old enough for marriage (although he didn't actually intend to allow the marriage to take place). Realizing through a prophecy that the Kings of Israel would descend from Yehudah, Tamar disguised herself and deceived Yehudah so that she should bear his child. When Yehudah found out that she was pregnant, he (not realizing that he was the father) condemned her to death. However, she was saved when she proved that Yehudah was the father. iv. Yoseph In Potiphar's House. Meanwhile, Yoseph was being sold and re-sold many times. The Yishmaelites sold him to the Midianite merchants, who sold him to Potiphar (an official of Pharoh) in Egypt. With Hashem's help, Yoseph became very successful, eventually being appointed overseer of Potiphar's household. However, when Yoseph rejected the advances of Potiphar's wife, she because angry and falsely accused him of molesting her, for which he was imprisoned. v. Yoseph Interprets The Butler's and Baker's Dreams. With Hashem's help, Yoseph found favor in the prison warden's eyes, who placed him in charge of the other prisoners. While in prison, Yoseph interpreted the dreams of the Pharoh's butler and baker, who had offended Pharoh and were in prison awaiting word of their fate. One night, each of them had a dream which they revealed to Yoseph. Yoseph interpreted the dreams to mean that butler would be released, but the baker would be executed. The events happened exactly as Yoseph had foretold. Yoseph asked the butler to intercede with Pharoh on his behalf, but the butler forgot his request as soon as he was released. b. Lilmode U'lilamed (Rabbi Mordechai Katz) i. "Hashgochoh Perotis" (Divine Supervision). Whatever happens in this world is planned and controlled by Hashem. People often question "why, if Hashem controls everything, do bad things happen?" Often, we can't perceive the reason for certain events; however, this doesn't mean that there is no explanation. What we lack is the ability to see events in total perspective from the vantage point of hindsight. What might seem tragic today might prove to be a blessing tomorrow. Life is like a puzzle with all the pieces scattered about, and we seem unable to fit them together into a logical form. However, Hashem designed the puzzle and it is He who will eventually link together all the pieces into a perfectly comprehensible whole. The truth of this can be seen from Yoseph's story. While the ups-and-downs of his life seemed hard to explain at the time, they eventually led to his ascent in Egypt, which in turn lead to B'nai Yisroel's immigration to Egypt where they were able to stay alive amidst the famine. The Divine Hand had been in command of the situation throughout, and His Divine plan became clear in retrospect. ii. Avoiding Temptation/Using Role Models. The wicked are summoned before the Court of Hashem and asked why they didn't adhere to the laws of the Torah. If they repl y that they were exposed to temptations and therefore succumbed to wickedness, they are told "were you really more tempted than Yoseph?" Yoseph was able to avoid the temptation and persistent advances of Potiphar's wife, conjuring up the image of his father, Yaakov, for inspiration. We, too, should keep the image of someone important in mind as an inspiration during difficult moments. iii. Judging Your Fellow Man Favorably. Yoseph was not careful enough in judging his brothers, mistakenly accusing them of transgressions. We must learn to judge other favorably -- "Judge not your fellowman until you have put yourself in his place" (Hillel). One who did all he could to find the good in others was Rav Levi Yitzchak of Berditchev. Once he was surprised to find a Jewish neighbor smoking a cigarette on Shabbos. He came over to his neighbor and said "You probably began smoking because you didn't realize it was Shabbos." "Oh, I know that today is Shabbos," replied the man. "Then you probably don't know that one is not allowed to smoke on Shabbos," Rav Levi Yitzchak continued. "I know that too," said the man. "Then I suppose you are smoking since it is necessary for your health," the Rav stated. "No, not at all," the man responded. At this point, Rav Levi Yitzchak lifted up his eyes to heaven and speaking directing to Hashem said, "See how honest your people are. Even when they commit a sin, they don't compound it by lying about it!" c. Growth Through Torah (Rabbi Zelig Pliskin) i. Focus on Growth, Not Serenity. "And Yaakov sat . . . " Yaakov wanted peace and serenity, yet he was forced to endure trials with Yoseph. Hashem said "Is it not sufficient that the righteous receive their reward in the World-To-Come; why do they need to live in serenity in this world?" The question arises: why is it wrong to want to live in serenity, particularly as in Yaakov's case when he wanted use such serenity to free himself for spiritual pursuits? Rabbi Yeruchem Levovitz explained that the purpose of this world is for a person to elevate himself by passing the numerous tests that come to him. The goal is spiritual growth from every life situation. Therefore, it was considered improper for Yaakov to place this focus on serenity. This, said Rav Yeruchem, is an attitude which we must internalize. Every occurrence in this world can make us a better person. ii. When Angry, Talk Things Over. "And they [Yoseph's brothers] hated him and they were unable to speak to him for peace". Rabbi Yonoson Eibeshutz commented that it is possible that if the brothers would have spoken the matter over with Yoseph, they would have been able to make peace. The problem was that they were not talking to each other. This is what frequently happens when two people are in the middle of a feud. One doesn't listen to the other. If they will talk things over calmly, they will often see that they have nothing to argue about. Even if they still disagree in the end, the heavy emotionalism will be greatly diminished. iii. Avoid Boasting. Sforno comments that it was a mistake on Yoseph's part to tell his brothers about the dream; even worse was his interpreting the dreams to them to mean that he would rule over them. When you boast to others, your intention might be to gain honor and respect from them, but envy is a very powerful emotion which easily leads to hatred. Be careful about boasting to others, for your boasting may lead to hatred. Furthermore, refraining from causing others these painful feelings is an act of kindness. Sharing your successes with a close friend is very different than boasting; your goal is not to show off, but to have someone share your joy. iv. Accept Positive Occurrences In Your Life As Messages From Hashem. Rashi comments on why the Torah needs to tell us that the Yishmaelites were transporting spices. This seems to be little consolation for Yoseph; he had been sold into slavery by his brothers. How could something as minor as pleasant smelling merchandise on the caravan taking him to Egypt make a difference? The answer is that was a subtle hint from Hashem that all was not lost. We must appreciate that Hashem's Hand is guiding our life and supplies us with minor pleasures to enhance your life. This is an important lesson for one undergoing a difficult situation. When facing difficult moments, one is apt to become lost in self-pity and despair. It's easy to focus solely on what is wrong. But, remain aware of any positive aspects, for these minor pleasures are messages from Hashem. v. Recognize That You Can Never Tell How Things Will Turn Out In The End. Yoseph's ups-and-downs highlight that one must not despair when things are bleak nor gloat when things are good, since we don't have the omniscience to know what the final consequences of a situation will be. Therefore, when a situation seems extremely negative, don't despair for it could lead to wonderful things for you. Conversely, when things seem to be going extremely well, don't become overly complacent or arrogant. One can never tell what the future has in store. d. Kol Dodi on the Torah (Rabbi David Feinstein) i. One Must Not Show Favoritism To One Child Over Another. Even in cases such as this -- when Yaakov assumed that his other sons would understand his favoritism as being the result of Yoseph being born in Yaakov's old age -- one can never predict what other factors will come into play. In this case, Yaakov didn't predict that Yoseph would bring evil reports about the brothers to him, thus arousing their hatred. For this reason, our Sages teach (Shabbos 10b) that one must never show favoritism to one child over another. e. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. Focusing on others' virtues. An alternative reading of Yaakov's charge to Yoseph to "go now, see that all is well with thy brothers . . . " is "go now, seek the peace of thy brothers . . . " Yaakov told Yoseph to go and behold the integrity (Shelelemuth from Shalom) of his brothers; to consider their virtues rather than their shortcoming, and thus "avoid strife and contention with them." (Simcha Bunim of Przysucha) ii. Torah as the antidote for the "Yetzer Hara" (Evil Inclination). " . . . and they cast him into the pit and the pit was empty; there was no water in it." Rashi comments that the pit didn't contain water but did contain snakes and scorpions. Water represents Torah, and the "snakes and scorpions" represent the Yetzer Hara. As Chazal teach (Kiddushin 30), Hashem created the Yetzer Hara, and created the Torah as its antidote. This, then, is the thought that Rashi sought to convey in allegorical terms: there was no water (i.e., Torah); therefore, it was certain that there were snakes and scorpions in it (i.e., that the Yetzer Hara would be present). (Avnei Ezel) iii. Service Hashem in Poverty and Wealth. "And Hashem was with Yoseph and he was a prosperous man and he was in the house of his master the Egyptian." Tosafists notes that an alternative reading is that "and Hashem was with Yoseph when he was a prosperous man and also when he was in the house of his master the Egyptian." Some serve Hashem only when they are poor, but forget Him as soon as they become wealthy. Others serve Hashem as long as they lack nothing, but as soon as they lose their wealth, they turn away from Him. The Torah is signifying that Yoseph had neither of these shortcomings; he clung to Hashem when he was prosperous as well as when he was no more than a humble slave in Potiphar's house. f. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Kiddush Hashem. "Yet the chief butler didn't remember Yoseph, but forgot him." Rashi explains that since Yoseph put his trust in the butler, he was punished by an additional two years in prison. This implies that true "bitachon" (trust in Hashem) consists of doing absolutely nothing; apparently, Yoseph shouldn't have made any attempt to gain release from prison. This further suggests that "hishtadlus" (exerting any effort) contradicts the concept of bitachon. However, the contrary is clearly implied throughout Torah literature! What, then, did Yoseph do wrong? The answer seems to lie in the result of Yoseph's actions. The behavior of the righteous should serve as a paradigm, bringing about a "Kiddish Hashem" (Sanctification of Hashem's name). In Yoseph's case, this opportunity was forever lost. Unquestionably, Yoseph realized that his successful prediction of the butler's fate was due solely to Divine Inspiration. Had the butler emerged from prison and publicly attested to the Divinely-inspired powers of a G-d-fearing prophet, it would have been a great Kiddish Hashem. Yoseph, however, committed a tactical error in that he asked the butler to free him. Despite the fact that this was a logical act of hishtadlus, it had a negative effect. When he asked for the butler's intercession, he implied that it was the butler that had the power to release him. Thus, Yoseph inadvertently missed a magnificent opportunity to glorify Hashem's name, for which he was punished (HaRav Schwab shlita) ii. Avoiding self-aggrandizement. The Torah first refers to the "butler" and "baker", but later refers to the "prince of the butlers" and the "prince of the bakers". HaRav Hirsh notes the apparent mockery reflected in the pathos of the "princes". They were princes to those beneath them in status, but mere slaves to those above them. When one's stature is dependent on his relationship to the king, his princely position is -- at best -- precarious. This is an important lesson for those who dilute themselves with self-aggrandizement as soon as they ascend to a position of semi-importance. We can extend this to a spiritual perspective -- we often concern ourselves with the opinion of our fellow man, rather than the only opinion which is of real importance -- that of Hashem's. g. Love Thy Neighbor (Rabbi Zelig Pliskin) i. A Person Should Give Up His Life Rather Than Publicly Shame Someone. Tamar did not want to publicly shame Yehudah, so she only said "By the man whose these are . . . ", rather than "Yehudah is the father". R' Yonah writes that one must give up his/her life rather than shaming another. (Bava Metzia teaches that a person who shames another loses his share in the World To Come.) ii. We Should Try to Cheer Up Someone Who Is Despondent. Yoseph was concerned about the butler and baker, and sought to boost their spirits. Despite his predicament, he nonetheless cared about his fellow man and when he saw someone with a problem was eager to help. 10. MIKEITZ a. Summary i. Yoseph Interprets Pharoh's Dreams. Two years after the chief butler was freed, Pharoh had two unusual dreams (in one, seven lean cows devoured seven well-fed cows, yet remained lean; in the other, seven thin ears of grain swallowed seven full ears, yet remained thin). Pharoh was disturbed by these dreams, yet was unsatisfied with his advisors' interpretations. It was then that the chief butler, recalling Yoseph's ability to interpret dreams, told Pharoh of Yoseph's talents. Pharoh immediately summoned Yoseph who, after proclaiming that it was Hashem who would interpret the dreams, explained that the dreams meant that Egypt would experience seven prosperous years, followed by seven years of famine (and that the duplication of dreams meant that the beginning of the seven years were imminent). Yoseph further suggested that a wise and discerning person be appointed to administer the land and store food. ii. Yoseph Is Appointed Viceroy. Completely accepting Yoseph's interpretations, Pharoh appointed Yoseph, then 30, royal viceroy. Pharoh installed Yoseph, giving him the royal signet ring, adorning him in fine garments and placing him on the viceroy's chariot. Pharoh gave Osnas bas Potipherah toYoseph as a wife, who bore him 2 sons, Menashe and Ephrayim. Yoseph amassed an abundance of food in the store houses. After the seven bountiful years were over, the years of famine began. Yoseph opened all his storehouses and sold the provisions stored within to the Egyptians. The neighboring lands also suffered from the famine, and their inhabitants came to Yoseph to purchase food. iii. Yoseph's Brothers Come To Egypt To Buy Food. Due to the famine, Yaakov sent all of his sons (except Binyomin) to Egypt to buy food. The brothers were recognized by Yoseph (but not vice versa), who accused them of being "spies", to which they responded that they were in Egypt merely to buy food. Yoseph ordered them to bring back Binyomin in order to "prove" their story. After imprisoning them for three days, Yoseph released 9 of the 10 brothers, holding Shimon until the others returned with Binyomin. The brothers now remembered and regretted their treatment of Yoseph, to which they attributed their current plight. Unbeknownst to them (they were unaware that Yoseph understood Hebrew), Yoseph understood their display of regret, walked away and wept. iv. The Other Brothers Return to Yaakov. Before they departed, Yoseph secretly instructed his servants to fill their vessels with grain but return their money. On route, the brothers discovered the money and feared that they would be accused of stealing the grain. Upon arriving home, they recounted the story to Yaakov, who still refused to let Binyomin return to Egypt with them. After the grain became depleted, Yehudah told Yaakov that he would take responsibility for safely returning Binyomin, and Yaakov begrudgingly agreed to let him take Binyomin to Egypt. v. The Brothers Return With Binyomin To Egypt. When the brothers arrived in Egypt, they were escorted to Yoseph's house, where they dined with Shimon and Yoseph. Yoseph again ordered his servants to fill their bags, but to return their money and place his silver goblet in Binyomin's sack. The brothers set out for home, but were soon confronted by Yoseph's steward, who accused them of stealing Yoseph's goblet. They protested their innocence and agreed to be searched, following which the goblet was found in Binyomin's sack. The brothers tore their clothes in grief and returned to Egypt. Yehudah offered himself and his brothers as "bond" in lieu of Binyomin, but Yoseph refused and detained Binyomin. b. LilMode U'lilamed (Rabbi Mordechai Katz) i. "Bitachon" (Faith In Hashem) Yoseph languished in prison for two years after the butler was freed since, as great as he was and after witnessing Hashem's hand in his life, placed his faith in the butler, not Hashem. When Rav Levi Yitzchak of Berditchev saw a man running to his "parnassah" (livelihood"), he asked "how do you your parnassah is in front of , and not behind, you? Have a little faith in your eventual success, appreciate what you are working for, have faith in Hashem and you won't have to run so hard!" We must remember this Bitachon at all times. ii. Doing Teshuvah. Why did Yoseph falsely accuse his brothers? Why did he cause his father, Yaakov, to worry about Shimon and Binyomin? The Rambam teaches that since Yoseph's brothers were guilty of a grave injustice towards Yoseph, the spiritual honor of the House of Yaakov could only be restored through their "teshuvah" (repentance). The true test of teshuvah is to be confronted with the same test and persevere, which they did when they refused to abandon Binyomin. (Berachos 34 -- "The standing that the penitents have before Hashem, even the most righteous have not.") c. Growth Through Torah (Rabbi Zelig Pliskin) i. Feeling Joy For What You Have Frees You From Envying Others' Lots. "And behold from the Nile rose up seven cows, which looked good and healthy of flesh and they gazed up in the pasture." Rashi comments that the reference to the well-fed cows "looking good" was a sign of years of plenty, when people look good to each other and are not envious of each other. The more you focus on and appreciate what you have, the less you will be concerned with what someone else has, and the more content you will be. The more you focus on the good in your life the less it will make a difference to you if anyone else has more than you. ii. Don't despair since liberation from difficulties can come at any moment. "And Pharoh sent and he called Yoseph, and they ran with him from prison." The Chofetz Chaim notes that Yoseph was "rushed" out of prison; this is the way that Hashem brings about redemption. As soon as the right time comes, we will immediately be delivered from our exile. Even in moments when no change seems in sight, Hashem's hand in change may be just around the corner and swift. iii. Look for even minor virtue in others. How could Pharoh trust Yoseph --- an "ex-con" who was previously a slave -- to be his viceroy? Rabbi Chayim Shmuelevitz teaches that when Yoseph attributed his interpretations entirely to Hashem, it underscored his total honesty and trustworthiness. Pharoh extrapolated from this one good character trait. We, too, should focus others' positive traits, and extrapolate from them in judging others. iv. People respect someone who has the courage to say he made a mistake. Rabbi Dovid of Zeviltov commented: if a person did something wrong and recognizes that he has done wrong, he will be forgiven; if, however, he denies it, there is no atonement for him. When Yoseph's brothers said that they were innocent, Yoseph accused them of being spies; when they said they were guilty, he was full of compassion for them and wept. v. Patience will prevent you from prematurely evaluating a situation as negative. The Midrash censures Yaakov for saying "Why did you cause me bad by telling the man that you have another brother" (i.e., for immediately evaluating the situation as bad). If he were able to see the "entire picture", he would have seen how Hashem planned everything for good. Acquire a "wait and see" approach in lieu of immediately assuming that something will turn out badly. vi. Feel joy when you see yourself improving. Rashi comments that from the day that Yoseph's brothers sold him they didn't drink wine, but on this day they drank. Why now? When they dined, Binyomin's portions were five times as much as his brothers. Although Binyomin received a greater portion, the brothers weren't envious. Because they had overcome the trait of envy they were joyous and were able to drink wine again. (Kav Chain). We, too, should feel great joy when we see improvement in our character traits. d. Kol Dodi on the Torah (Rabbi David Feinstein) i. Seeing Hashem's Role In Events. Why was Yoseph punished for relying on the butler to plead his case to the Pharoh? Aren't we supposed to do whatever we can to improve our lot, rather than merely rely on Hashem's miracles? Yoseph, in his greatness, should have known that in a country such as Egypt, the butler would have taken all of the credit and Hashem's role would have gone unnoticed to Yoseph and to others. Hashem had to wait two years in order to allow Yoseph (and others) to see His role in the sequence of events. ii. Loshan Hora (Gossip). When Yoseph accused his brothers of being spies, they said to one another that this was a result of their treatment of Yoseph. Rashi compares the Hebrew words for "spy" and "gossip monger" to learn out that, just as spies focus only on the weaknesses and low points of a particular region, so too do those who speak "loshan hora" (gossip) focus on the weak points of a person. To justify their actions, Yoseph's brothers had immediately exaggerated his personal defects. We, too, must be careful to avoid loshan hora and instead try to focus on others' strengths. e. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. Having mercy on others. Yaakov said to his sons, "And (may) G-d Almighty give you mercy before the man . . . " Chazal teach (Shabbos 151) that he who has pity on his fellow-creatures will find that Heaven will have pity on him in turn. Thus, Yaakov was saying: "May G-d put mercy into your hearts so that you may have mercy on others, before the man, even before the L-rd will cause the man to have mercy on you. This will ensure the release of your other brother and of Binyomin, for if you yourselves will have mercy on your fellow-creatures, you too will receive mercy from Heaven." (Imrei Shofar) f. Majesty of Man (Rabbi A. Henach Leibowitz) i. The Difference Between Knowing and Feeling. Why was Yoseph forced to languish an additional two years in prison? The Baalei Mussar teach us that greatest distance in human body is from brain to the heart (not from head to toe); that is, there are many facts and ideas which we understand intellectually, but do not feel on a deeper emotional level. Yoseph understood that Hashem's hand is in everything, but this didn't translate to an emotional level where his "Bitachon" (faith in Hashem) was incomplete. We must use the daily miracles around us to strengthen our faith in Hashem on an emotional level. ii. "Ahavas Yisroel" (Brotherly Love). Yoseph's "justification" for "suspecting" his brothers of spying was the questionable need for ten brothers from such a prestigious family to make such an arduous journey; after all, why couldn't only one come with an entourage of servants? The brothers responded that "we are all sons of one man . . . "; Yaakov sent all of them (except Binyomin, who was the youngest and, he believed, the only surviving son from Rachel) to foster their feelings of brotherhood and unity. Brotherly love -- on an individual and communal level -- is the basis of Torah life and the cornerstone of Judaism. This outline is dedicated to the memory of my beloved mother, Ida Toczek ( ), z'tl, whose Yartzeit is 13 Tevet. Ida Toczek personified kindness, compassion and selflessness. Despite adversity, she always maintained a smile, a zest for life and an ever-present awareness and sensitivity to the needs of others. She gave of herself to build a house filled with love, cheer and an appreciation of Yiddishkeit. May the words of Torah contained herein be an Aliyah for her Neshamah. 11. VAYIGASH a. Summary i. Yehudah Pleads For Binyomin's Freedom. Yehudah pled with Yoseph to free Binyomin. Yehudah told Yoseph of Yaakov's love and affection for Binyomin; that returning to Canaan without Binyomin would cause Yaakov's death; and that he had personally guaranteed Binyomin's safe return. Yehudah asked to remain in Egypt as a slave in Binyomin's place. ii. Yoseph Reveals Himself. Unable to restrain his emotions, Yoseph revealed himself to his brothers and asked if Yaakov was really alive. The brothers, ashamed at their actions, were speechless. Yoseph comforted them, telling them that Hashem had caused him to be sent to Egypt to enable them to remain alive during the famine. Yoseph urged them to return home and bring Yaakov (and their entire households) to Egypt, where they would live in Goshen and be supplied with food by Yoseph. iii. Pharoh Learns Of Yoseph's Brothers' Arrival. Pharoh instructed Yoseph to tell his brothers to bring Yaakov and their households to Egypt, offering them wagons to assist their journey. Yoseph gave them sets of clothing (Binyomin received 5 sets) and provisions, plus donkeys laden with gifts for Yaakov. iv. The Journey Back To Egypt. After the brothers recounted the story and Yaakov saw the provisions which Yoseph sent, he exclaimed "there is still much joy in my life for Yoseph is still alive". Yaakov and the seventy members of his household began the journey to Egypt. On route, Yaakov offered sacrifices to Hashem at Be'er Sheva, where Hashem appeared to him in a vision and told him not to be afraid to go to Egypt for it was there that Hashem would make him into a large nation. Hashem promised to accompany Yaakov to Egypt and later return him (to be buried) in Israel. v. Yaakov and his household arrive in Egypt. Yoseph personally harnessed his chariot and went to greet Yaakov. Yaakov wept when they met and said "If I die immediately after having seen you now, I would be consoled, for you are still alive". Yaakov told his brothers to tell Pharoh that they were herdsman, so that they would be sent to the fertile land of Goshen. vi. The Famine Intensifies. Yoseph continued to amass a fortune (including cattle and land) for the grain held in Egypt's storehouses, which he brought to Pharoh. The Israelites lived in Goshen, where they acquired more property and increased in number. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. A Gift of Old Wine. Chazal teach that, prior to their reunion, Yoseph sent Yaakov a gift of old wine. Why? To show Yaakov that: (a) just as old wine remains the same in a new bottle, so too had he remained intrinsically pure despite his new outward appearance; and (b) just as wine improves with age, so too had he improved his personal traits. c. Growth Through Torah (Rabbi Zelig Pliskin) i. To influence someone, speak with deep sincerity and make certain that he/she is really "hearing" you. When Yehudah approached Yoseph, he asked to "speak in his ears", although he thought that Yoseph didn't understand Hebrew. Why? Yehudah wanted Yoseph to hear the depth of feeling behind his words ("words that come from the heart enter the heart of the listener"), and also hoped that Yoseph would keep his ears and mind open to his plea. ii. Finding meaning in difficult life events makes them easier to cope with. The Chofetz Chaim commented that from the time the brothers first came to Egypt to get food and Yoseph accused them of being spies, they were puzzled about what exactly was happening. However, once the brothers heard the words "I am Yoseph", their questions about the chain of prior events in Egypt were immediately clarified. Similarly, when the world hears the words "I am Hashem", all of our questions and difficulties will be answered. Realizing that Hashem has a "master plan" -- even if it beyond our comprehension -- gives meaning to our hardships and suffering. Even if you don't know the exact meaning of a particular event, the knowledge that there is an ultimate meaning will enable you to view the situation in a positive, albeit painful, manner. iii. Try to lessen others' guilt when they ask for forgiveness. "So now it was not you that sent me here, but the Almighty, and he made me a father to Pharoh and a master over all of his house and ruler over all of the land of Egypt." Rabbi Yerusham Levovitz notes the nature of many people is that when they do an act of kindness, they don't want to receive anything in return. This isn't necessarily because they want to do kindness; the opposite may be true. They want others to feel indebted to them forever; therefore, they don't want anything in return which would allow the other person to feel that he has already repaid the debt. The obligation to do kindness requires that when we do someone a favor, we allow them to do something for us in return. In this manner, we free the other person from this debt of gratitude. Similarly, when one wrongs us, there is a tendency to want such person to feel guilty forever. This gives us a feeling of being "one up" and the other person a feeling of being "one down." However, kindness requires that we allow a person to make amends. Yoseph wanted to do his brothers an act of kindness so that they would not feel guilty for what they had done to him. Therefore, he said to them that it was Hashem, not them, who had sent him to Egypt. When someone asks us for forgiveness, we should be sensitive to his/her feelings of guilt and regret and try to soften their pain. iv. Channel feelings of love to increase your love of Hashem. "And Yoseph harnessed up his chariot and went up to Goshen to greet Yisroel [Yaakov], his father, and he appeared to him and fell on his neck, and wept on his neck continuously." Rashi notes that Yaakov didn't fall on Yoseph's neck because he was then reciting the Shema. Why did Yaakov choose this moment to recite the Shema? The answer is that after not having seen Yoseph for many years, he was overwhelmed by love and joy, which he channeled into love and appreciation for the Almighty. This is why he chose this moment to recite the Shema. Moreover, reciting the Shema thereafter would evoke these feelings. We, too, should use loving moments and good times to enhance our love and appreciation for Hashem. v. Identifying with a cause or project influences one to make a greater effort. Sforno brings down that Pharoh was pleased with Yoseph's family coming to Egypt, since he thought that Yoseph's supervision of the land would now be greater. Before he was a "stranger"; now he would be a regular citizen in the land along with his entire family. This would give him even greater motivation and concern for the welfare of the country and its inhabitants. We learn from this when one identifies with a place (or a person, organization, shul, etc.), he/she will devote greater efforts for its welfare. vi. By having a greater appreciation for life itself, you'll be free from complaints. When Pharoh asked "how many are the years of your life?," Yaakov replied, "I have lived 130 years. The years of my life were few and bad and they have not reached the years of my father." Daas Zkainim cites the Midrash that Yaakov was punished for this statement. Because of the lack of appreciation for life manifested in his words, he lived 33 years less than his father, Yitzchak. (These 33 years correspond to the 33 words in the two verses in the Torah in which this exchange took place.) Rabbi Chayim Schmuelevitz cited this Midrash to explain that we should gain such a great appreciation of life itself that even if we have great difficulties in life, we will still live a life of joy. Peninim on the Torah notes that this judgment of Yaakov serves as a great moral lesson for us. Imagine one who has suffered enormous pain and suffering and has undergone being cut off from his beloved son, and even mourned him as dead. Yet, somehow he survives these tragedies to be reunited in his homeland with his son. By Heavenly grace, he is able to aspire to a future of health, happiness and tranquility. This person has experienced both aspects of life -- pain and suffering, as well as joy and serenity. When this individual begins to retroactively complain about his pain and suffering, he is soothed by the current reality. True, he suffered greatly, but he is alive and should be happy with his lot. He shouldn't prolong the past, but should focus on the satisfaction of the present. Yaakov endured suffering, but now he was at peace with his family. Rather than reminisce about his past pain, he should have rejoiced in his survival. How important it is for us to open our eyes and experience the goodness which Hashem grants us! Everyone has his/her emotional "baggage"; to allow ourselves to be completely overwhelmed by our troubles and not think about the good moments we are accorded is wrong. A malcontent attitude to life is not only self-destructive, but it is not a Jewish orientation. d. Love Thy Neighbor (Rabbi Zelig Pliskin) i. Even when overcome by emotion, try not to cause another person embarrassment. Before Yoseph revealed his identity to his brothers, he cleared the room, so as not to cause his brothers shame by recounting their sin in the presence of others. ii. One should try to do all s/he can to prevent grievances between others. As he saw his brothers off on their journey to Canaan, Yoseph told them not to quarrel on the way; not only did he do anything to prevent their quarreling in his presence, but he even took steps to prevent their quarreling when they were far away. iii. A child should strive to give his/her parents pleasure. "And Yoseph appeared to Yaakov" -- i.e., his only initial thought was to give Yaakov the pleasure of seeing him. e. Peninim On The Torah (Rabbi A.L. Scheinbaum) i. Avoiding Hypocrisy. "And behold your eyes see that it is my mouth that speaks to you." When Yoseph and his brothers met, they reconciled. Yoseph quickly dispatched his brothers to bring their aged father, Yaakov, to Egypt and, in so doing, subtly communicated to Yaakov that he remained his son in the truest sense of the word. That is, he never yielded to temptation or capitulated to the influences of Egypt. He continued his dialogue by underscoring his ability to speak "loshon ha'kodesh" (the holy language). But the above quote is confusing, since one hears, not sees, the spoken word. Yoseph was, however, emphasizing that he was speaking from his mouth, but that his heart and actions were in sync. Yoseph exemplified consistency between his outward expression and his internal orientation. ii. Spending Quality Spiritual Time. How was Yoseph able to maintain the same "loshon ha'kodesh" (holy language) mentioned above (i.e., to have maintained the same sanctity of life with which he was nurtured in his father's house)? What was so unique about the Torah which he learned from his father that even after so many arduous years he still remembered exactly what they had been studying together? We may suggest that the answer lies in Yaakov's personal involvement in his son's learning. A parent's personal study with his/her child is very special; the child develops an unique esteem and love for those precious moments of spiritual relationship. Children remember with rapture the spiritual moments spent with their parents -- the Torah learning, the times in shul, the blessings on Friday nights, lighting candles, etc. We should make every effort to spend quality spiritual time with our children so that their memories of these moments will play a role in forging their spiritual future. iii. The Importance of Jewish Education. "And he sent Yehudah before him to show the way before him to Goshen". Rashi explains that Yehudah had been sent ahead to establish a house of study. Yaakov was preparing to leave his home and familiar environment to flee a famine that afflicted his land; his long-lost son Yoseph was awaiting his arrival. However, he had only one issue on his mind -- to send Yehudah to pave the way to build houses of study. Before his arrival and before homes were to be built, the Torah institutions were to be built, so that the seeds of Jewish education (which is the foundation of Jewish life) could be sown. f. Majesty Of Man (Rabbi A. Henach Leibowitz) i. Wisdom: knowing when to concede. "And Yoseph said to his brothers: I am Yoseph! Is my father still alive?' . . . " Yoseph sensed that Yehudah, who had the strength to destroy Yoseph, had reached the limit of his patience. The Midrash comments that we see Yoseph's great wisdom. He saw that it was time to retreat, and accordingly revealed his true identity at that time. But what wisdom is manifested by Yoseph's retreat in the face of imminent defeat? The Midrash is making an important point that is often evident to us, but rarely acted upon. When we are in the midst of an argument, it is difficult for us to see that it is time for us to concede or that we are wrong. It takes the tremendous wisdom and foresight of a Yoseph to see through the barrier of our own self-centeredness and break through the barrier of our self-inflicted blindness. While this honest introspection is difficult, the Torah is telling us that it is possible. ii. Coming Face-To-Face With Our Mistakes -- Shame. A Midrash compares the shame of Yoseph's brothers when Yoseph revealed his identity to that of Bilam after he was rebuked by his donkey, and uses both instances to exemplify our suffering on the Day of Judgment. Shame -- and not other "punishments" -- is used to illustrate our anguish on the Day of Judgment to underscore the heart-rending impact of shame and regret. g. Shabbos Stories (Rabbi Shimon Finkelman) i. "Achdus" (unity). "And all the souls of Yaakov's house that came to Egypt -- seventy." The Chofetz Chaim writes that the Hebrew word for "souls" is "nefashos"; yet, in this verse, a singular form, "nefesh" is used, alluding to the fact that in heaven the souls of Israel are like one. Each Jewish soul, while part of one whole, is distant and unique, like a person whose body is a single unit comprised of many individual parts, each with its own unique function. The Chofetz Chaim translates this concept into practical terms: "if another Jew refuses to do a favor that you have asked of him, or even if he has caused you heartache or has shamed you in some way, do not seek revenge or bear a grudge, for who is oneself' and who is one's fellow'? Both stem from the same source, as it is written and who is like Your nation, Israel, one nation on earth?'" (I Diveri HaYamim) When a person has an inflammation in his foot, one cannot say that the rest of his body feels fine. Similarly, the souls of the Jewish people are bound up with one another. When the soul of one Jewish person is hurting, all Jews (even though who don't know him or her personally) feel the pain. The Jewish people are like one soul; we thus must strive to ensure the unity of all Jews. (Chazal teach that the Jewish people arrived at Sinai to receive the Torah "like one man with one heart"; without unity, says O'hr HaChayim, the Jewish people couldn't have accepted the Torah.) h. Chasem Sofer on Beresheis (adapted by Rabbi Yoseph Stern) i. Crying for the Beis Hamikdash (Holy Temple). "And he fell upon his brother Binyomin's neck and he wept; and Binyomin wept upon his neck." The Midrash interprets this verse describing these brothers' emotional reunion as a reference to the destruction of Judaism's most sacred shrines. As Rashi states, Yoseph was mourning the destruction of the two Holy Temples located in Binyomin's portion of Israel, while Binyomin was mourning the destruction of Mishkon Shiloh which was located in Yoseph's portion of Israel. The Chasem Shofer points out several interesting things about this verse. First, he notes that the "neck" is a metaphor -- just as a neck links the brain with the heart, the Holy Temple serves as a conduit between Hashem and the Jewish People. Through it, we serve Hashem with prayer and sacrificial offerings, and Hashem showered us with His blessings. The Holy Temple was the "gateway to heaven". Why did the thought of the Holy Temple cause them to cry? Perhaps they both sensed that under ideal circumstances when the Holy Temple would be rebuilt, the spirituality of heaven will be so evident on earth that an intermediary -- a "neck" -- will no longer be necessary. At that blessed moment, the Holy Temple will be the earth's preeminent center for the spirituality felt in heaven. Sensing that, for now, the Holy Temple was merely a "neck," they cried. Second, the Chasem Shofer notes that, apparently, Yoseph's and Binyomin's reunion took place on Shabbos. Isn't it true that we may not cry on Shabbos? Perhaps their tears were tears of joy, which are permitted on Shabbos? True, the destruction of the Holy Temples was an unparalleled tragedy, yet if we consider that it was the Temples rather the people themselves that were destroyed, one is moved to tears of joy. Similarly, they wept joyfully, foreseeing the Jewish people's ability to persevere and even flourish despite the adversity that would commence with the destruction of the Temples. i. Kol Dodi on the Torah (Rabbi David Feinstein) i. The Righteous Still Live. "And they told him to say Joseph' is still alive . . . but his [Yaakov's] heart rejected it for he could not believe it." Why did the brothers include the word "still," for they could have simply said "Joseph is alive". They were worried that the sudden revelation that Yoseph was alive could prove too much of a shock to the aged Yaakov, so they wanted to introduce the news to him gradually. The phrase "Yoseph is still alive" is the kind of expression that is commonly used in eulogizing a righteous person who has passed away, to say that his/her deeds continue to influence those who survive him/her even though he/she is not with us physically. The usage is based on the Talmud's teaching (Berachos 18a) that even in their death the righteous are called "living". Thus, the brothers left open the possibility for Yaakov to believe that Yoseph was alive only in the spiritual sense. j. Living Each Day (Rabbi Abraham Twerski) i. An option to forgiveness. How important is self-esteem? Let's look at the events in this Parsha: Yoseph had been sold into slavery by his brothers, eventually becoming viceroy of Egypt and, by storing grain, saved Egypt from the famine he had predicted. His brothers come from famine-stricken Canaan to purchase grain and he provokes them by accusing them of being spies. He maneuvers them into bringing Binyomin to Egypt and after showing frank favoritism to him, sends them on the way but not before planting his silver goblet in Binyomin's bag. When they are searched, Binyomin is accused of thievery. Yoseph then proposes to keep Binyomin as his prisoner, but his brothers intercede and offer to remain in his place. At this point, Yoseph reveals his identity. Why all the drama? Was it for sheer revenge, which the Torah explicitly forbids? And, an even more nagging question, after becoming viceroy, why doesn't Yoseph send a message to his grief-stricken father to let him know that he was alive and well? How does he allow his aged father to suffer needlessly for years? Forgiveness is a virtue. It is expected that we forgive someone who has offended us when he apologizes. But, forgiveness is not an unmixed blessing. The forgiver is the magnanimous one, and the person who is forgiven remains humiliated and may continue to live with guilt. But, there is another option. Rather than simply forgive, provide the offender to redeem himself; let him feel that he has grown and eliminated the character defect that led to his misdeed, and that he merits being forgiven. Give him the opportunity to once again hold him head high with the self-esteem of one who has learned from his mistakes and grown in stature. Yoseph could have easily forgiven his brothers; but simply doing so would have left them humiliated and guilt-ridden. Instead, he ingeniously maneuvered it so that they would be in a position where they would be tempted to repeat their offense against him. His brothers' actions indicated that they had overcome their envy and eliminated the character defects of jealously. They would now not be merely forgiven, but be proud of their growth and their self-esteem would be preserved. How important is self-esteem? Important enough that he allowed his father (and himself) to suffer years of grief until he would be able to give his brothers this opportunity to redeem themselves! k. Reb Michel's Shmuessen (Rabbi Michel Barenbaum) i. Be impartial in self-judgment. When Yoseph declared, "I am Yoseph your brother," his brothers were speechless. Chazal said "Woe to us on the Day of Judgment! . . . If the rebuke of Yoseph was too powerful for his brothers to withstand, how much more so when the Holy Once, Blessed is He, will rebuke each one of us in accordance with who we are." Just as the brothers were left speechless at the realization that they had erred, so too will we be left speechless on the Day of Judgment when we are shown the errors we've committed during our lives. For undeniably we are blinded by self-esteem, and invariably, we consider our actions impeccable and beyond reproach. l. V'Shee-Non-Tom (Rabbi Elias Schwartz) i. Being an example to others. The first day a train came to their small town, the Chasidim decided to show their Rebbe this advance of modern civilization. As the Rebbe neared the station, he saw a long line of black, cold, somber looking cars attached to one another. The engine was in front belching fire. Smoke was rising into the clouds. Suddenly, with an ear shattering roar, black clouds of smoke rose heaven-ward, the engine staring moving, and the long line of cars moved with it. "Rebbe, Rebbe, what do you say to this wonderful sight?," his Chasidim asked. The Rebbe responded "look how one hot, fiery thing can pull along so many cold ones!" Particularly in religious matters, one inspired leader can influence multitudes of people. One person, burning with a zest for Torah and mitzvos, can pull along many cold and indifferent people. Parent, in particular, can motivate and inspire their children if the fire of G-dliness burns brightly within them. 12. VAYECHI a. Summary i. Yoseph's Promise; Yoseph visits Yaakov on his deathbed. Yaakov, then 147 years old and near death, sent for Yoseph and made him promise that he would bury him in Canaan (the resting place of his fathers), rather than in Egypt. Sometime later, Yoseph was informed that Yaakov was ill and went, along with his sons Ephrayim and Menasheh, to visit him. ii. Yaakov blesses Ephrayim and Menasheh. Yaakov told Yoseph that Ephrayim and Menasheh would be counted among Yaakov's own sons and would each head a Tribe. Yaakov kissed, hugged and brought close to bless Ephrayim and Menasheh, placing his right hand on Ephrayim (the younger) and his left hand on Menasheh (the elder). Yoseph thought that Yaakov had mistakenly reversed the order of his hands and tried to correct them. However, Yaakov refused to change the position of his hands, predicting that while Menasheh's descendants would be great, Ephrayim's would be even greater. iii. "Birchas Yaakov" (The Blessings of Yaakov). Yaakov called each of his sons to his bedside, blessed them, prophesied about each Tribe's future and described each Tribe's special attributes and characteristics. iv. Yaakov Dies. After instructing his sons to bury him in the Cave of Machpelah, Yaakov went to his bed and "returned to his people". v. Yaakov Is Buried. Yoseph fell upon Yaakov's face and wept. The Egyptians mourned Yaakov's death for seventy days. With Pharoh's permission, Yaakov, along with his brothers and their households and the elders of Egypt, returned to Canaan to bury Yaakov in the Cave of Machpelah. vi. Yoseph Reassures His Brothers. On the return trip to Egypt, Yoseph's brothers feared that, now that Yaakov was dead, Yoseph would seek retribution and so they sought his pardon. Yoseph reassured them that he would not seek revenge, assuring them that he would continue to support them and their children. vii. Yoseph Dies. Before Yoseph's death, Yoseph made the Children of Israel promise to take along his remains with them when Hashem returned them to Israel. Yoseph died at 110 and was placed in a coffin in Egypt. b. Lilmode Ul'Lamed (Rabbi Mordechai Katz) i. "And He Lived". Why isn't the word "death" used in connection with Yaakov? In fact, the Parsha, which recounts Yaakov's death, is entitled "Vayechi" ("and he lived"). Taanis 56 teaches that there are two deaths -- a physical death and the end of one's influence and impact on the world. For many people, the two are simultaneous. However, in Yaakov's case, he accomplished so much during his lifetime that his influence and impact survive even to this day. We should strive to accomplish something worthwhile during our lives so that our achievements will live on. ii. Ephrayim and Menasheh. Ephrayim and Menasheh were singled out during the blessing of the sons for two reasons: (a) they were the only members of Yaakov's family born in "golus" (exile); despite the competing temptations of golus, they remained true to Hashem's principles; (b) they are emulated for their lack of envy for each other (e.g., Menasheh was not jealous that Ephrayim received a greater blessing). iii. "Achdus" (Unity). The Ari HaKodesh comments that when the two "yuds" of Hashem's name are written together, the letters can't be erased. However, if one "yud" is higher than the other, it is not the name of Hashem and can be erased. The reason for this is that the two "yuds" must not be rivals and must consider themselves equal; only then do they symbolize Hashem. Similarly, two Jews can evoke Hashem's spirituality only when they work together harmoniously, and not when one considers himself above the other. Egotism leads to destruction and rivalry and hatred can only cause the downfall of B'nai Yisroel. It is when Jews are united and accept each other as equals that B'nai Yisroel can thrive and flourish, and bring credit to Hashem and His Torah. c. In the Garden Of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Light In Darkness. Why were Yaakov's best years spent in Egypt, not Canaan?: (a) the Alter Rebbe, z'tl notes that even before Yaakov arrived in Egypt, he sent Yehudah ahead to Egypt to establish a yeshivah; when one studies Torah, one comes closer to Hashem, allowing one to live with true and genuine vitality, even in Egypt; (b) the thrust of Yaakov's life was to draw close to Hashem through Torah study; yet, he didn't stay in the tents of Shem and Even (the leading house of study in Canaan) -- rather, his life encompassed a variety of circumstances and challenges, allowing him the opportunity to prove that the connection he established through Torah study was genuine; and (c) not only did Yaakov study, but he involved his children and grandchildren and was thus able to extend the holy atmosphere of Canaan to Egypt. ii. Yaakov Still Lives in Each of Us. Yaakov's connection to Hashem was perpectuated beyond his mortal lifetime. Regardless of one's conduct or level of observance, every person remains a Jew and shares a connection to the entire Torah and Yaakov's spiritual legacy. As the Torah teaches, "the Torah which Moshe commanded us is the heritage of the congregation' of Yaakov". This is Shabbos Chazak (the "Shabbos of Reinforcement") since we declare "Chazak, Chazak, Vinischazaik" ("be strong, be strong and may you be strengthened") as we complete Beresheis. Through the awareness nurtured by this Parsha -- i.e., that we all have been granted a heritage of life expressed through a connection with the Torah, and that there will come a time when this connection will blossom -- we can acquire the inner strength to confront our challenges. d. Growth Through Torah (Rabbi Zelig Pliskin) i. Unity creates love and love creates forgiveness. Yaakov called his sons together to achieve "Achdus" ("unity"). Only when there is unity among the descendants of Yaakov can there be redemption. ii. Work to not act impulsively. Yaakov told Reuven that he was "unstable as water and would not have pre-eminence". The Torah's metaphor shows us that, just as water flows quickly, so is the behavior of someone who acts impulsively. If we don't weigh the consequences of our behavior, we can make many harmful mistakes and cause much damage. iii. All traits must be utilized in appropriate amounts. In talking about Shimon and Levi, Yaakov said "I will divide them among the rest of Yaakov and spread them among Israel". The Chasam Sofer explains that while Shimon and Levi overreacted with violence for Dinah's benefit, the other brothers did nothing. By "spreading out" their anger among the other brothers, Yaakov was ensuring that they would all have this trait in the proper amount. To be a complete person, every trait must be used, although we must look to the Torah to clarify the right time, place and amount for each trait. iv. Power over oneself is real power. Yaakov said: "Yehudah is a lion's whelp, from the prey, my son, you have gone up." Rashi notes that Yehudah elevated himself in two ways -- by stopping his brothers from killing Yoseph and by publicly embarrassing himself to save Tamar. Rabbi Yeruschem Levovitz cites the Kuzari that righteous is one who rules over himself and his impulses; such a person is worthy of being a ruler over others, because he will rule with the same righteousness with which he rules himself, and is why Yehudah merited being the Tribe of the future Kings of Israel (and Moschiach). v. True peace of mind comes from being able to accept all circumstances. About Yissachar, Yaakov said: "And he saw that rest was good, and the land that it was pleasant, and he bowed his shoulders to bear." Why was the Torah given at Mt. Sinai (in the wilderness) and not in the calm and peacefulness of Israel? Rabbi Levovitz noted that this is teach us that true peace mind -- the state in which one must be to accept and study Torah -- doesn't come from physical comforts, but from an awareness of one's ultimate life goals. When you focus on this, you are constantly traveling toward your goal and will never be overly disturbed or broken. Yissachar, the Tribe devoted to Torah study, "bowed his shoulders to bear" -- i.e., by training himself to bear any difficulties, he was able to reach the highest level of peace of mind in all situations. e. Love Thy Neighbor (Rabbi Zelig Pliskin) i. True kindness is helping someone without any ulterior motive. Yaakov told his sons "If I have found favor in your eyes . . . seal me with kindness and truth and bury me not in Egypt". Rashi comments that kindness to the dead is true kindness, for one who does such kindness doesn't look forward to any payment. Whenever we do something for others, we should emulate this kindness and have their, not our own, benefit in mind. ii. Smile at others. Yaakov blessed Yehudah that "your eyes will be red with wine and your teeth white with milk" (i.e., the land will be fertile so that it would produce an abundance of wine and milk). The Talmud teaches that "teeth white with milk" can be read to mean that when one shows his teeth (by smiling) to another, it is better than giving him milk; while milk nourishes the body, a smile enters the mind and body. f. Kol Dodi on the Torah (Rabbi David Feinstein) i. Soliciting Hashem's Help. Why does the blessing of the sons state that Hashem should "make you like Ephrayim and Menasheh", rather than may you "grow up" (i.e., work hard on your own) to become like Ephrayim and Menasheh? Chazel teach that even the most righteous person needs help from Heaven in overflowing measure. For example, if someone decides not to keep his store open on Shabbos, he must make that decision himself. He can, however, ask Hashem to make it easier (e.g., to send him more customers during the week). This principle teaches us the intent of the blessing which Yaakov suggested for his descendants. In the blessing of the children, we aren't asking that Hashem "make" our children into righteous people since this can only be accomplished through their own hard work; rather, we are asking that Hashem help them in whatever ways He can, operating through the natural processes of the world. The fact that Ephrayim and Menasheh -- who grew up in conditions least favorable for spiritual greatness -- grew up to be such righteous people shows that Hashem must have given them more than the usual help to achieve their aspirations, a wish we have for our children. g. Majesty of Man (Rabbi A. Henach Leibowitz) i. Making The Impossible Achievable. Why did Yaakov make Yoseph make an oath that he wouldn't allow him to be buried in Egypt? Ramban teaches that if Pharoh would have prohibited his burial in Canaan, Yoseph's oath would have given him the extra strength to defy Pharoh. If we focus on the impact of our actions (e.g., on our visiting a hospital patient, giving charity, etc.), it will imbue us with strength to do "chesed" (kindness) and mitzvos which we previously thought was beyond our capacity. h. Artscroll Chumash i. A Note on the Shema. Rashi comments that Yaakov wished to tell his children when Moshiach would come (presumably to comfort them and their descendants during time of exile), but the Divine Presence deserted him. At first, he thought that it was because his children were unworthy, but when he asked them and they responded with the Shema, he exclaimed in gratitude "Baruch Shem Kavod . . . " (the portion of the Shema which we ordinarily say under our breath). i. D'rash Moshe (Rav Moshe Feinstein, z'tl) i. Accepting the Oral Law. And Yoseph said to his brothers, "I am about to die, but G-d will surely remember you and bring you up out of this land that He promised an oath to Abraham, to Yitzchak and to Yaakov." Then Yoseph adjured the Children of Israel, saying, "when G-d will indeed remember you, you must bring my bones out of here." Rashi notes that in the first verse, Yoseph said that he heard from Yaakov, and in the second verse he said that the same thing happened in his own name. First he handed down the tradition he received from Yaakov and then he said it himself. It seems that the tradition emanated only from Yaakov, but Rashi in Shemos states clearly that the tradition came from both Yaakov and Yoseph. What exactly was Yoseph's role in the tradition? These verses teach us a fundamental lesson in the faith we must have in the words of the Prophets and in the sayings of our Sages, both of which are Divinely inspired. Anything we receive from these sources must be accepted with complete faith, as if we had seen and heard it spoken directly from Hashem Himself, not merely as words transmitted by our father. Thus, even though Hashem's promise to Yaakov to redeem the Jews from Egypt, a prophecy, was only a received tradition as far as Yoseph was concerned, he nonetheless said it to his brothers in his own name as if he himself had heard it directly from Hashem. To give an example of what this means to us, the Sages said (in Sotah 2a) that forty days before the formation of the embryo, a heavenly voice announces that "so-and-so's daughter is destined for so-and-so". Once someone has married, then he or she must believe that Hashem intended their spouse specifically for them with as much unequivocal faith as if he or she had heard the heavenly proclamation his/herself. If this faith is indeed that clear, and he/she doesn't feel that the marriage was the result of coincidence, then he/she and his/her spouse will live harmoniously all of their lives, for Hashem's word is meant only for good and blessing. This example highlights the importance of accepting the words of our Sages as if we ourselves had heard them directly from Hashem. j. The Chasem Sofer on Beresheis i. Yaakov's Blessing of Yoseph. "And he blessed Yoseph and he said, Oh G-d before whom my forefathers Abraham and Yitzchak walked -- G-d who shepherds me from my inception to this day -- may the Angel who redeems me from all evil bless the lads and may my name be declared upon them and the names of my forefathers Abraham and Yitzchak and may they proliferate abundantly like fish within the land." The Chasem Sofer notes that while seeming to bless Yoseph, Yaakov in reality blessed Yoseph's children. This reminds us of the beautiful Aggadah in which Rabbi Yitzchak, having enjoyed the shades of a tree, sought to bless it. Since the tree was already blessed with Hashem's bounty, he could only bestow upon it a wish: may your seed be like you. Similarly, Yoseph, blessed with all of his heart's desires, was granted the baracha that his children follow in his path. The phrase "and may my name be declared upon name" may express Yaakov's most sublime wish: just as I merited to have to have as worthy son as you, so may your children enjoy such outstanding children. ii. When will the Messianic Era Occur? Then Yaakov called for his sons and said, "Assemble yourselves and I will tell you what will behalf you in the End of Days. Gather yourselves and listen, Oh Sons of Yaakov, and listen to Yaakov your father." While many assert that these words describe how Yaakov saw -- but failed to reveal -- when Moschiach would come, these verses reveal the conditions necessary for His arrival: (a) "Gather!" Unite, rather than resorting to endless factionalization; (b) Even if you are crushed by the fear of relentless persecutions -- even if it takes a Haman to make you repent -- your repentance will precipitate the coming of Moschiach; and (c) the name "Yisroel" connotes a triumphant people, doing teshuvah not out of fear, but out of a sincere desire to return to Hashem. Any of these factors will produce the End of Days! k. Living Each Day (Rabbi Abraham Twerski) i. Character refinement by faith. Yoseph said to his brothers: "Am I in place of G-d? You intended to harm me, but it was G-d's intention that your actions turned out favorably." In Vayishlach, we discussed that changing one's character is difficult, if not impossible, without Torah, prayer and Divine assistance. It is much like the futility of being in a dark room and trying to drive the darkness out the window. If, however, you just light a candle, the darkness will disappear on its own. If one if diligent in Torah, prayer and connecting to Hashem, undesirable character traits can be removed. In this week's Parsha, Yoseph's brothers, following their father's death, are nervous that Yoseph will now take revenge for their having previously sold him into slavery. Yoseph responds by assuring them that he has no intention of seeking revenge: "Am I in place of G-d," he asked. Note that Yoseph does not say, "I will forgive you." Rather, he points out how powerless he is to take revenge; hence, he has no intention of doing so. Is it not obvious, he asks, that we can not determine the outcome of our actions? What sense does it make for me to try to punish you? If it is the Divine Will that you will be spared from punishment, then all of my efforts will be in vain, just as your efforts to harm me were all in vain. Yoseph does not profess to be a saint who sets aside his deep resentment and be magnanimous in granting forgiveness. Rather, he dismisses seeking revenge as a useless act, because he considers revenge to be a futile feeling. That which G-d intends will come about regardless of our efforts to bring it about or prevent it. That is the ideal approach to ridding ourselves of undesirable traits. We must realize that we don't control the world and that G-d does. The verse "You shall not take revenge" can also be correctly translated as "You can not take revenge." It is simply out of our hands to make things happen. This is how undesirable traits -- envy, greed, lust, vanity, etc. -- should be eliminated. We need only know that what is intended to be will be, and that we are not intended to have we can not attain regardless of how much effort we exert. With proper faith in Hashem, everything will fall into proper place. * * * * Chazak, Chazak, Vinischazaik 13. SHEMOS a. Summary i. A New Pharoh Oppresses The Israelites. Yaakov's descendants were now all in Egypt, where they flourished in numbers. A new Pharoh, fearful that the Israelites would join his enemies in overthrowing him, instituted a policy of oppression to reduce the Israelites to slaves. Supervised by cruel taskmasters, the Israelites were forced to build the fortresses and storage cities of Pithom and Rameses. Despite Pharoh's efforts to reduce the Jewish birth rate, it steadily increased, leading Pharoh to order the Hebrew midwives to kill male infants at birth. However, fearing Hashem, the midwifes disobeyed Pharoh, leading him to decree that every newborn Jewish male be drowned in the Nile. ii. Moshe is born; Moshe is adopted By Pharoh's Daughter. Amram and Yocheved, members of the tribe of Levi, gave birth to Moshe soon after Pharoh's death edict. (They had two prior children, Miriam and Aharon.) After Yocheved could no longer keep Moshe's birth a secret, she placed him into an ark in the Nile (under Miriam's supervision). Pharoh's daughter came to bath in the Nile, saw the ark and sent one of her maidens to fetch it. She realized that it was a Hebrew child and, moved by pity, decided to adopt him. Miriam came forward and was allowed to find him a nurse, whereupon she returned with Yocheved, who would raise Moshe and teach him the traditions of his ancestors. Moshe was taken to the palace, at which time he was named "Moshe" ("drawn out of the water"). iii. Moshe Kills An Egyptian Overseer. After he had matured, Moshe went to be among his fellow Israelites and observed their suffering. One day, he noticed an Egyptian overseer savagely beating an Israelite and, seeing no one else around, killed and buried the overseer. The next day, Moshe intervened in a quarrel between two Israelites, during which one of them asked him who he was to judge them and whether he intended to kill them as he had killed the overseer. It now being clear that his act was known and he was in grave danger, Moshe fled to Midian (in the Sinai's southeastern region). He came to a well where he protected the seven daughters of Yisro (Midian's spiritual leader) from unfriendly shepherds, following which he was welcomed by Yisro and tended his sheep. Moshe soon married one of the daughters, Zipporah, and they had two sons, Gershom and Eliezer. iv. Moshe Sees The Burning Bush. While Moshe was in Midian, Pharoh died. Pharoh's successor intensified the Israelites' oppression and the Israelites cried out to Hashem for help. While tending Yisro's sheep, Moshe saw an amazing sight -- a thornbush which burned but wasn't consumed. As he gazed in wonder, Hashem spoke to him for the first time, commanded him to remove his shoes (since it was holy ground) and informed him that he was to be Hashem's messenger to take the Israelites from Egypt into Israel. v. Hashem Assures Moshe That He Is Worthy To Lead The Israelites. Moshe told Hashem that he was unworthy of this awesome task, but Hashem assured him that He would assist him. Moshe asked what reply he should give when the Israelites would ask for G-d's name. Hashem replied that He could be revealed by the declaration, "Eyeh Asher Eyeh" ("I will be what I will be"). Moshe was then told to tell the Elders of Israel of Hashem's appearance and that they were to demand that Pharoh allow the Israelites to offer sacrifices to Hashem in the wilderness. Pharoh would refuse, but Pharoh would thereafter be smitten by Hashem's plagues and forced to relent, and the Israelites would leave Egypt laden with riches. Moshe protested that the Israelites would not believe him, whereupon he was given the power to perform three miracles to convince them (i.e., his rod would turn into a snake and vice versa; his hand would contract leprosy and then be cured; and he would turn water from the Nile into blood). Moshe, still hesitant, protested that he did not have the requisite speaking ability, but was assured that his brother Aharon would be his spokesman. vi. Moshe Meets With The Israelites. Moshe met Aharon at Mt. Chorev and told him what had happened. Upon reaching Egypt, they assembled the Elders of Israel and told them Hashem's words. After Moshe performed the miracles, the Israelites affirmed their belief that Hashem was answering their cries for help and bowed down to worship Hashem. vii. Moshe and Aharon Meet With Pharoh. Moshe and Aharon appeared before Pharoh and asked him to let the Israelites go and deliver offerings to Hashem in the wilderness. Not only did Pharoh reject their request, but he imposed even harsher decrees against the Israelites -- they now had to deliver the same amount of bricks, but would not be given straw to help them build the bricks. The overseers flogged the Hebrew foremen because they were unable to perform this impossible task. The Israelites' appeal to Pharoh for mercy was rejected and they blamed Moshe and Aharon for worsening their situation. In response to Moshe's expressions of frustration, Hashem assured him that Pharoh would eventually be compelled by Him to let the Israelites go. b. Lilmode U'lilamed (Rabbi Mordechai Katz) i. The Israelites' Suffering In Egypt. Among the explanations for the Jews' suffering in Egypt are the following: (a) the Jews' travails were a means of refining and purifying the new Jewish nation. (Sefer Yalkut Meam Loez.) In this view, Egypt was the "iron furnace" which helped mold the Jews into a holy and cohesive people. Their impurities were removed and the experience gave them the common bond making them ready for "Matan Torah" (receiving the Torah). In this way, they were like iron, which must go through fire before it loses its dross and becomes hardened; and (b) the oppression in Egypt helped the Jews better appreciate Hashem's bountiful gifts. The harder it is to attain something, the more welcome it is when attained. After suffering in Egypt, the Jews were in a position to fully value their freedom as a nation under Hashem's guidance and eagerly accept the spiritual nourishment of the Torah. ii. Moshe as Leader. Why was Moshe chosen to lead to Jews? Among other reasons, Moshe directed his heart and mind the share the experiences of his fellow Jews. Although he enjoyed the privileges of a palace upbringing, he empathized with the plight of those Jews who were enslaved. This quality of concern for others helped make Moshe an outstanding leader. iii. The Burning Bush. In Shemos Rabah, Chazal offer several explanations for why Hashem appeared to Moshe in a burning thornbush: (a) the thornbush is a seemingly insignificant creation, small and apt to cause pain with its prickles; Hashem wanted to point out that even the "lowest" of creations can miraculously become inflamed if filled with the Divine spirit (a lesson that even the humblest person can make history if filled with Hashem's holy spirit), and to show His empathy for the "lowly"; (b) one only encounters pain taking one's hands out, not putting them into, a thornbush; similarly, the Israelites were first welcomed in Egypt, but were later prevented from leaving; and (c) just as the bush was not consumed, the Jews of Egypt (and in subsequent generations) would not be destroyed. c. Growth Through Torah (Rabbi Zelig Pliskin) i. Try to help others even if think you won't succeed; frequently, you'll accomplish more than you imagined. The Torah says that Pharoh's daughter "stretched out her arm" and took the ark containing Moshe. Rashi explains that she stretched out very far and was able to miraculously save Moshe. The Kotzer Rebbe said that this teaches us that we must do everything in our power to save someone, even if we think we can't succeed. We can, with Hashem's help, often accomplish much more than we imagined. ii. Learn to see others' suffering. In discussing the statement that "Moshe saw their [his fellow Israelites'] suffering", Rashi notes that he made a special effort that his eyes should see, and his heart should feel, their suffering. Rabbi Aryeh Levin stared at each of his students as they entered the school so that he could assess and address their individual aspirations/needs -- e.g., who was anxious to learn, who was preoccupied; who was hungry, who lacked adequate clothing. iii. You ultimately help yourself when you help others. Moshe saved Zipporah at the well; she later saved his life. The Chofetz Chaim teaches that, while it shouldn't be our motivation for doing kindness, all acts of kindness we do for others are eventually repaid. One can never know how Hashem will send aid, and therefore, one must always practice good deeds for they may someday prove directly beneficial. Rav Yecheskel Landau once noticed a gentile boy shivering and crying in the winter cold. Rav Landau tried to calm him and asked him what was the matter. The boy replied that he had been sent by his parents to sell some wares, but thugs had stolen all the money he made. He was afraid to face his parents pennyless. Taking pity, Rav Landau gave the boy some of his own money which the boy accepted most gratefully. Many years later, on Erev Pesach, Rav Landau was preparing the Seder when he heard a knock at the door. He opened the door to find a tall gentile youth. The youth said, "Don't you remember me, Rabbi? I am the boy you once comforted by giving me money in the street. And now I have come to return the favor which I have never forgotten. I overheard the non-Jewish bakers talking about how Jews always buy bread from them right after Pesach when they have none of their own. I heard the baker say that this year they are planning to poison the bread and in this way kill all the Jews and I thought you should know this." Rav Landau thanked the youth and told his fellow Jews that because of a mistake in the calendar they should refrain from eating bread an additional day. When the bakers complained to the king that the Jews were not buying bread from them as they always did, Rav Landau said that he would buy bread, provided the bakers took a bite from it first. When they refused to do so, their evil plot was revealed and the Jews of the town were saved, thanks to Hashem's help and Rav Landau's kindness to the boy! iv. Serve Hashem by acting in an elevated manner in difficult situations. Hashem told Moshe "the place upon which you are standing is sacred land". The Chofetz Chaim teaches that this means that the exact situation in which you find yourself is sacred; if your life situation is difficult, it is exactly in that situation that Hashem wants you to serve Him. (As Chazal teach "according to the difficulty is the reward"; the Chofetz Chaim said "a fool makes mud out of gold, but a wise person makes gold out of mud".) d. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Counting By Names. The Parsha begins "And these are the names of the children of Israel who came to Egypt . . . ". Rashi notes that "Although He counted them by name while they were alive, He counted them again after their passing in order to make known (and demonstrate) His love for them; for they are likened to the stars, which He takes out and brings in by their numbers and names". Why by both numbers and names? Counting emphasizes commonalities; names emphasizes individuality. Each Jew is counted among (and part of) the Jewish community and Hashem, but has his/her own name and unique qualities. Hashem's love recognizes this duality of each Jew. ii. Defying Pharoh. When Moshe and Aharon relayed Hashem's message to pharoh, he responded: "why are you distracting the people from their work? Get back to "your own business". Chazal teach that Moshe, Aharon and the Levites weren't subject to slave labor. As Rambam explains, Pharoh permitted the Jews, as was customary in every nation, to have their wise persons and teachers and this was the Levite's task. However, the idea that they should disregard their brethren's plight and "mind their own business" was Pharoh's, not a Jewish, attitude. We must improve our own physical and spiritual lot, but must also look out the physical and spiritual betterment of others. e. Majesty Of Man (Rabbi A. Henach Leibowitz) i. Trust Through Torah. Moshe's hesitancy to assume leadership wasn't based upon his concerns about taking the Israelites out of Egypt (after all, what enslaved people would refuse his offer to lead them out of slavery?); rather, the Ramban explains that he feared that they wouldn't follow him into Israel where they would be confronted in battle by seven powerful nations since he was not sure how he could assure them that he could guide them safely to inherit the promised land? Hashem responded that, after receiving the Torah at Mt. Sinai, the Jewish people would have absolute trust in Moshe. It was the Torah -- not the ten plagues, splitting of the Red Sea, giving of manna, etc. -- that would lead to their complete and everlasting faith in Moshe and Hashem. f. Love Thy Neighbor (Rabbi Zelig Pliskin) i. We must feel the suffering of others, even when it means a loss of our own personal pleasure. Moshe went out from the luxury of the royal palace to see his fellow Israelites' suffering; we, too, must "go out" to see and respond to others' suffering. ii. We must be happy for others' good fortune. "And when he [Aharon] sees you, he will be glad in his heart". The Midrash states that Aharon merited wearing the breastplate (which was worn by the High Priest when he served in the Holy Temple) as a reward for his unreserved happiness upon greeting Moshe (he wasn't jealous of Moshe's leadership position). g. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. The Attribute of Modesty. And Moshe said to Hashem: "Who am I, that I should go to Pharoh . . . " Moshe, as humble as he was, did not consider himself worthy of being the deliverer of the Jewish people. Thereupon, Hashem answered him that his very question was proof of his fitness for the task. Hashem calls only on those who do not think overly highly of themselves. Thus, of all the mountains, Hashem chose lowly Mt. Sinai as the place upon which to give the Torah, for while the higher mountains boasted of their heights, Mt. Sinai remained little in its own eyes. Similarly, since Moshe remained little in his own eyes, he was worth of leading the Jewish people. (Avnei Ezel) h. Living Each Day (Rabbi Abraham Twerski) i. The Meaning of Empathy. Rabbi Yeruchem Levovitz learns out from this Parsha the meaning of true empathy. He draws upon a comment from the Midrash which Rashi quotes in this week's Parsha: "And it was in those days that Moshe grew up and went out amongst his brethren and saw their travails." Rashi comments that Moshe put his "eyes and heart into suffering with them." Moshe did not merely observe their distress; rather, he threw his entire being into understanding the depth of their distress, to know every tiny detail of it. But, it does not stop here. The Midrash goes on to say that Moshe put his shoulder under their load and shared the burden with all his brethren. This was no so much to help them, says Rabbi Levovitz, since Moshe could only provide a limited amount of help to such a multitude. Rather, he shared in their hard labor so that he could truly share in their pain, exhaustion and crushed spirit. Then, and only then, could he be truly empathetic. As Pirke Avos teaches, sharing in another's burden is an essential for the acquisition of Torah. It is fundamental not only for mitzvos between man and man, but between man and G-d as well. Since true empathy is essential for Torah, one can't be truly Torah observant if one is derilict in this trait. Ritual piety without sharing in others' burdens is not Torah observance. The natural feelings people have cause them to isolate themselves from others who are suffering. For example, we do not want our meals disturbed by the thought that there are people who are starving. But, Torah observance is not designed to provide one with maximum comfort; the Torah requires us to investigate the depth of other peoples' distress and, as Moshe did, feel along with those who suffer. This is true empathy. i. Ve-She-Non-Tom (Rabbi Elias Schwartz) i. "Achdus" (Unity). One of Pharoh's harshest decrees was when he said "Do not continue to give them straw with which to make bricks, but let them gather their own straw. Yet, they must produce the same amounts of bricks as previously. Reb David, the Rebbe from Laluv notes that Hebrew words for "do not continue" are spelled without an "aleph". Yet, in the sentence quoted, it is spelled with an aleph. This changes the meaning of the meaning, for it derived from the root letters meaning "to gather together". This was also part of Pharoh's decree; not only were they not given straw, but they were commanded not to gather together in groups. Pharoh wanted to destroy the unity of the Jewish people. He knew that as long as the Jewish people were together, they could withstand any harsh decree and would eventually triumph over their troubles. 14. VAEIRAH a. Summary i. Hashem Reassures Moshe. Moshe questioned how Hashem could have allowed even greater suffering to befall the Jews after Moshe and Aharon met with Pharoh. In response, Hashem revealed himself to Moshe as "Hashem", the One whose promises to the Patriarchs would now be fulfilled, for the Jews would be freed from bondage and taken to Israel. Their spirits crushed, the Jews refused to listen to Moshe as he revealed Hashem's message. Moshe, in turn, questioned how he could convince Pharoh if he couldn't convince his own people, especially when his speech was impaired. Hashem again assured him that Aharon would be his spokesman and that Pharoh would not let the Jews leave until Hashem inflicted severe punishments upon the Egyptians. ii. Moshe & Aharon Meet With Pharoh. Moshe (then 80) and Aharon (then 83) again met with Pharoh. Knowing that he would be impressed by such wonders, Aharon cast down his rod and it turned into a serpent. However, the Egyptian magicians were able to duplicate the feat and, despite the fact that Aharon's rod swallowed their rods, Pharoh remained unimpressed. iii. The First Seven Plagues (1) Blood. After warning Pharoh, Aharon followed Moshe's instructions and waved his rod over the Nile, causing it to turn into blood, killing the fish and causing an unbearable odor. The Egyptians, facing a water shortage, begged the Israelites (whose water supply was unaffected) for water. The plague lasted seven days, but when the Egyptian magicians duplicated it, Pharoh would not budge. (2) Frogs. Aharon stretched out his hand over the Nile and frogs swarmed the land. Pharoh pled with Moshe to stop the plague, promising to let the Jews leave and bring sacrifices to Hashem. However, as soon as Moshe complied, Pharoh refused to fulfill his promise. (3) Lice. Aharon struck the dust with his rod, turning the dust into lice which swarmed over the Egyptian people and cattle. This time, however, the Egyptian magicians were unable to duplicate the feat and were forced to admit Hashem's superior powers; however, Pharoh remained obstinate. (4) Wild Animals. Moshe's warning to Pharoh that the Egyptians' homes would be invaded by wild animals went unheeded. However, after the invasion devastated the land, Pharoh agreed to let the Jews bring sacrifices to Hashem in Egypt; Moshe, however, insisted that they be allowed to journey into the wilderness for three days to bring such sacrifices. Pharoh agreed, but again recanted when the plague stopped. (5) Cattle Disease. After Pharoh again failed to heed Moshe's warning, the Egyptian cattle were stricken with disease; however, Pharoh still wouldn't give in. (6) Boils. In Pharoh's presence, Moshe sprinkled ashes towards the heavens, which turned into dust and, in turn, boils on the Egyptian people and their animals. Pharoh still, however, wouldn't relent. (7) Hail. After Pharoh was warned, a torrent of hail (i.e. boulders with fire on the inside and ice on the outside) hit the Egyptian people, crops and cattle. This time, Pharoh acknowledged his error, but when the hail ceased, his heart hardened. b. LilMode U'lilamed (Rabbi Mordechai Katz) i. Moshe's Gratitude. Why did Moshe ask Aharon to perform the first three plagues (i.e., blood, frogs and lice)? According to Rashi, Moshe wanted to show his gratitude to the forces which helped him in the past (i.e., the waters of the Nile spared his life and the dust of the earth protected him by burying the overseer), and was thus hesitant to perform plagues involving them. We, too, must be grateful to the forces and people who have helped us. ii. "Bechira" ("Free Will"). Rambam teaches that Hashem grants each of us free will and, as a result, we are responsible for our actions and rewarded and punished accordingly. But did Pharoh have free will? If not, how could he be held responsible for his actions? Actually, anyone seeing the plagues no longer had free will to deny Hashem's existence. To counteract the plagues' influence, Hashem restored free will to Pharoh, who could thus make his decisions regardless of Hashem's obvious presence. iii. The Purpose Of The Plagues. Why couldn't Hashem bring one severe plague? Since the purpose of the plagues was twofold: (a) to punish the Egyptians measure-for-measure; and (b) to impress the Jews that this was the result of Hashem's Hand and not merely a one-shot act of nature, thereby preparing them to receive the Torah. iv. And you shall teach your children. Part of the observance of Pesach -- in fact the reason for reciting the Haggaddah -- is recounting the story of Pesach to children. The unusual customs and foods of the Seder are meant to evoke questions from children and we must be ready to respond to their questions. Children are essential links in the chain which keeps Torah tradition strong and growing. Parents who raise a child endowed with an appreciation for Torah and mitzvos are considered the real heros of Jewish survival and their work can never be sufficiently praised. As the Talmud teaches, "the world is preserved only by the innocence of the school children." (Shabbos 119). As Mishlei 22 teaches, "instruct the child in that to which he is inclined; even in his old age, he will not part from it." c. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Egyptian Exile: Prelude To The Torah. When one undergoes suffering, one ceases to be self-absorbed and is able to transcend the limits of one's mortal logic (i.e., to undergo self-nullification) and absorb the spirituality necessary to accept the Torah and perform its mitzvos. ii. Matzos and Four cups of wine. The Parsha uses 4 expressions to describe Hashem's redemption of the Jewish people -- "I will release you . . . save you . . . liberate you . . . and take you unto Me as a Nation." The Four cups of wine commemorate these expressions. But, why do we only have three matzos? The matzos represent the first 3 expressions, which represent "redemption from Above" (i.e., through Hashem's -- not their own -- efforts, the Jews were compelled to leave Egypt). Wine represents "redemption from Above and within" (i.e., in addition to Hashem's efforts, it was up to the Jews to prepare themselves to be worthy to be called Hashem's Nation and accept His Torah). Thus, Matzos are "tasteless", while wine has taste and is enjoyable. d. Growth Through Torah (Rabbi Zelig Pliskin) i. View suffering as a tool for self-improvement. After the hail fell, Pharoh said to Moshe "I have sinned this time, the Almighty is righteous and I and my people are wicked". While he admitted his guilt under the pressure of the plague, he recanted after the plague subsided. Why? Rabbi Noson Tzvi Finkel of Slobodka notes that this was because Pharoh only viewed suffering from a limited perspective (i.e., merely as a punishment for his wrongs). By recognizing Hashem's hand in our suffering, and that it includes a strong element of kindness since it can propel us to improve ourselves, we can use it to motivate us to examine our lives and strive to reach new heights. ii. Remember your resolutions and insights. Pharoh said to Moshe, "Entreat Hashem that there will no more hail and I will let you go". Rabbi Yeruchem Levovitz notes that Pharoh actually meant it at the time. But as soon as the plague let up, he forgot his good intentions. In the midst of suffering or challenges, we often have high ideals and make worthy resolutions. We must strive to remember them even after our suffering or challenge has lifted. iii. To give encouragement to others, speak in a way to which they can relate. "And Moshe spoke so to the Children of Israel, and they did not listen to Moshe for anguish of spirit and hard work." Rabbi Meir Simcha HaCohen explains that they didn't listen to the previous message which Moshe gave them (i.e., that they would come into the land of Israel). This can be understood that when someone is suffering much, all he/she wants to hear is that his suffering will be removed. He may not be ready to hear that he will have much good fortune and success in the future. Thus, we read in the thirteenth verse that Hashem told Moshe to just tell them that they would be taken out of Egypt, without any mention of a bright future. (Meshech Chochmah). This is an important principle in trying to give others emotional support and encouragement. If you paint a picture which is beyond their present ability to relate to, your words will not be comforting even if you have the best of intentions. Telling someone who is deep emotional distress, "don't worry, all will be well in future," might not have a positive effect. Instead, show them that you understand and empathize with their present pain and suffering, and help provide them with advice and encouragement to get out of their present situation. e. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. Eventually, Hashem's words will sink in. "And Hashem spoke to Moshe and to Aharon and gave them a charge to the Children of Israel. . ." Even though the Children of Israel refused to listen, for impatience of spirit and for cruel bondage, Hashem commanded Moshe and Aharon to keep speaking to them, for Hashem's words must, of necessity, leave a profound impression. They may not take effect all at once, but eventually they must accomplish their purpose, for holy words can never be lost on man. (Sfas Emes, z'tl). (As Mattis Czapnik told over at his Bar Mitzvah, this is why the Shema says "let these matters which I [Hashem] command you today be upon your heart," and not "in your heart. That is, these matters may not "soak in" immediately since we may not be receptive to them at that particular moment; however, if we leave them "on our heart," they will be ready and near to be absorbed when our hearts are more receptive to opening up to them.) We must reach out to others, to share Hashem's; even if the effect is not immediate, they will eventually take root. f. Darash Moshe (Rav Moshe Feinstein, z'tl) i. Fulfilling One's Personal Mission. "This was the Aharon and Moshe." Rashi comments that in some places Aharon is mentioned before Moshe and in other places the order is reversed. This is to teach us that they were equal. Yet, since Moshe was the greatest prophet and sage of all time, to such an extent that Hashem chose to give His holy Torah to the Jewish people through Moshe, how can it be said that Aharon, for all his merits, was Moshe's "equal"? This can be answered in several ways. First, although Moshe's power was greater than Aharon's, they were still considered equals since they were both needed for the redemption of the Jews. By analogy, even though one business partner may have a greater role than the other, if the business can not function without both of them, they are equals in that sense. Second, like Moshe, Aharon performed Hashem's will throughout his life to the utmost of his ability and will complete faith. Both Moshe and Aharon devoted themselves completely and wholeheartedly to the things which they were given to do. Moshe and Aharon, even though they differed in their abilities, could be considered equals since they both achieved their full potential. In Hashem's scales, success is measured by how well we fulfill our personal mission. g. Love Thy Neighbor (Rabbi Zelig Pliskin) i. We should sympathize with others' suffering even when we are suffering. "Also I [Hashem] have heard the outcry of the Children of Israel. Rabbi Moshe Sofer explained that "also" meant not only Hashem, but that the Jewish people also heard each other's suffering even in the midst of their own individual suffering. h. Majesty Of Man (Rabbi A. Henach Leibowitz) i. Time To Reflect. "And they [the Jews] did not listen to Moshe because of impatience of spirit and cruel bondage." Hashem told the Jews that He would redeem them from slavery, take them out of Egypt and give them the Torah. The S'forno explains that Hashem also guaranteed that if they absorbed this promise into their consciousness, they would be worthy to enter Israel. However, because of the heavy burden of slavery, they failed to properly contemplate the meaning of their redemption and, as a result, only their children (i.e., the next generation) were allowed to enter Israel. How could Hashem punish them for not properly contemplating the meaning of their freedom while they were in the midst of slavery? Because the human mind is capable of great feats, even when doubled over with work. One of the favorite techniques of the "Yetzer Hara" (evil inclination) is to keep us so busy and pre-occupied that we continue in our daily routine, oblivious to our true life goals and any wrongdoing. (A businessman once approached Rabbi Yisrael Salanter, said that he only had 15 minutes a day to study Torah and asked him what he should study. Rabbi Salanter replied that he should study Mussar and, as a result, he would soon realize that he had more than 15 minutes a day to study.) We too must take time to examine our priorities and actions, to guarantee that our lives are truly fulfilling Hashem's will. i. Kol Dodi on the Torah (Rabbi Dovid Feinstein) i. Hashem's Mercy. "And Elokim spoke to Moshe and He said to him I am Hashem.'" The name "Elokim" connotes the quality of judgment; the name "Hashem" connotes the quality of mercy. At the beginning of the Parsha, Hashem is referred to by both names. Why? At the end of last week's Parsha, Pharoh intensified the Jews' workload, leading them to complain bitterly. Hashem's address to their grievances at the beginning of this Parsha can be understood to mean that He originally decreed that they would spend 400 years in exile in Egypt, but that after 210 years, He decided to redeem them. However, in order to do so, Hashem intensified their bondage to make it as though they served the "full term" of exile. Even though it "appeared" He acted harshly, it was clearly eventually for their good. When something unpleasant happens, we must remember it is really for our own good. The Talmud (Berachos 60b) says that we should be happy when we recite the blessing "Baruch Da'yan HaEmet" ("Blessed is the True Judge"), which is said upon hearing bad news. Even when a particular event appears to be "judgment", it also contains "mercy". There is a parable of a little boy who gets lost in a crowd and stands crying for his parent. When his parent finally finds him, the parent chastises him for running off on his own. Yet, despite being chastised, the boy smiles when he is reunited with his parent, for he knows that his parent still cares for him. When things appear to be going badly for us and we have moments of suffering, we should be happy that Hashem is not ignoring us and eventually we will see that the things which appear to us to be bad now are actually for our benefit. j. In The Garden Of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Seeing And Believing (Recognizing Hashem's Revelation To Us). "Mitzrayim", which is related to the Hebrew word for "boundaries" or "limitations", is a paradigm for what exile is and the essence of our spiritual challenge. The world was created as a dwelling place for Hashem and our souls are a part of Hashem. Yet, we often overlook this as we are caught in the exile of our material world and daily routine which shapes our thoughts. However, Hashem doesn't allow this exile to continue indefinitely. In Mitzrayim, Hashem revealed Himself through the plagues, thereby transforming the Jewish people's thinking. But what about us? Hashem said "I revealed myself to Abraham, Issac and Jacob"; Rashi comments "to the Patriarchs". His comment, which seems redundant, is actually reinforcing that, by revealing Himself to our forefathers, Hashem make the awareness of His existence a fundamental element in their make-up (and the make-up of their descendants for all time). In every generation, Hashem sparks this awareness by performing acts transcending the natural order; some are obvious to us (e.g., the Gulf War, Entebbe, re-birth of Israel, the fall of Communism); others are not. By these acts, Hashem reveals Himself to us, allowing us to transform the limits of our "exile" and take in the awareness of His presence. We must open our eyes. 15. BO a. Summary i. The 8th Plague (Locusts). After being warned by Moshe that a plague of locusts would descend upon the Egyptian crops, Pharoh's courtiers urged him to let the Jewish males leave. However, Moshe and Aharon insisted that all of the Jewish people (and their flocks) be allowed to leave, leading Pharoh to drive Moshe and Aharon from his presence. The next day, Moshe extended his rod and a swarm of locusts descended, devouring the Egyptian vegetation. After witnessing the plague, Pharoh again admitted his error and begged Moshe and Aharon to make it stop; however, when they complied, Pharoh again became obstinate. ii. The 9th Plague (Darkness). Moshe then brought the next plague -- total darkness -- which descended upon the Egyptians for six days (during the last three of which they couldn't move about). (The Jews, however, were given light in their dwellings.) As the chaos was overwhelming, Pharoh offered to allow all of the Jewish people (but not their flocks, which he intended to hold as a surety for their return) to leave. Moshe refused Pharoh's stipulation, and Pharoh again drove away Moshe and Aharon from his presence. Moshe warned that there would be one last (and devastating) plague which would kill all Egyptian firstborn, and left for the last time. iii. The Pesach Offering and Holiday. Hashem informed Moshe that redemption was near and that henchforth the year would begin with the month of their deliverance (Nissan), and that Jews should observe the laws of sanctifying the New Moon (Rosh Chodesh). Hashem commanded that, on the Tenth of Nissan, the head of each household should set aside an unblemished young male lamb, which should be examined for blemishes which would disqualify them as an offering. On the evening of the Fourteenth of Nissan, the lamb was to be sacrificed and some of its blood spread on the door posts of the home symbolizing that its inhabitants were Jewish. That night, the meat of the sacrifice was to be eaten when roasted with unleavened bread and bitter herbs, with any remains to be burnt in the morning. This meal was to be consumed in haste and the Jews were to be ready to begin their journey, for that night Hashem would smite the Egyptian firstborn but spare those homes whose door posts were sprinkled with blood. Hashem further commanded that Pesach (Passover) be observed annually as a permanent reminder of the deliverance from Egypt. Only unleavened bread is to be eaten for seven days, and the first and seventh days of Pesach are to be days of holy assembly on which all work is forbidden. (In addition, it was commanded that the sacrifice of the Pesach offering was to be observed in Israel and its significance explained to future generations.) iv. The 10th Plague (Death of the Egyptian Firstborn). At midnight, Hashem smote the Egyptian firstborn people and animals. Pharoh and his fellow Egyptians arose in the middle of the night, lamented their loss, and from a position of subjugation asked the Jews to leave Egypt. v. The Jews Leave Egypt. The Jews left in such haste that their leavened bread didn't have time to rise (as a result, we eat Matzos on Pesach). 600,000 adult males, along with their wives and children, left Egypt along with a wealth of gold and silver which the Egyptians had given them. The Jews were commanded to bring a "Korban Pesach" (Pesach offering) every year on the Fourteenth of Nissan; to redeem their first born males in all future generations; and to wear Tefillin "for a sign on your hand and a memorial between your eyes" to remind them of the salvation from Egypt. b. LilMode U'Lilamed (Rabbi Mordechai Katz) i. "Mesiras Nefesh" (Offering One's Life For Hashem). How did Hashem know that the Jews were worthy of redemption? By asking them to publicly prepare the Pesach offering (i.e., to lead the lamb -- which was an Egyptian god -- though the streets, slaughter it and spread the blood on their door posts) was to ask them to put their lives in jeopardy. When they complied, Hashem knew that they were ready. ii. True Wealth. Why did Hashem command the Jews to ask the Egyptians for money and jewels as they left Egypt? The Dubno Maggid answers this question with the following parable: A young man was hired by a wealthy merchant, in return for which he was promised a bag of silver coins. At the end of the term, the merchant, extremely grateful for his efforts, gave him a check in an amount much greater than the value of the silver coins; however, the man felt cheated when he received a piece of "paper" in lieu of the coins. When he explained the situation to his father, the father contacted the merchant and explained that since his son didn't understand the value of a check, he'd appreciate it if the merchant would pay at least some of his wages in silver. In Egypt, the Jews were also too young and inexperienced to fully appreciate the value of receiving the Torah, so Hashem caused them to emerge from slavery with material wealth, thus preventing them from becoming despondent. Only when the Jews grew in wisdom were they able to appreciate the vast richness of the Torah. c. Artscroll Chumash i. The Centrality Of The Exodus. Pesach is the inaugural festival of the Jews, as it marks our emergence as a nation. In fact, the Ten Commandments refer to Hashem as "the One Who took Israel out of Egypt" (and not, for example, to "the One Who created the world"). For us, the recognition of Hashem's Majesty and Mastery and our obligation to serve Him comes from the Exodus, for it was then that we saw His omnipotence and became His people. This is why we observe Pesach as an "eternal decree". ii. The Meaning Of Tefillin. Ramban teaches that the four passages in the Tefillin -- i.e., two passages from this Parsha respecting the Exodus and the first two passages from the Shema -- are central to Judaism. The former, which speak of the Exodus, are basic to our awareness of G-d, for it is when we saw that: (a) He liberated us and made us His nation, (b) He showed us that He controls nature, (c) nothing and no one can thwart His will, (d) He communicates through prophets, and (e) He carries out His words at will. The latter express G-d's Oneness and Kingship, the concept of reward and punishment and the responsibility to observe the Mitzvos. These principles must always be with us -- on our arms (i.e., in our actions and opposite our heart which is the seat of emotion) and on our head (i.e., in our intellect and memory). d. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl)a i. Rosh Chodesh. Why is Rosh Chodesh the first commandment given to the entire Jewish people (and why, parenthetically, was Rosh Chodesh one of only three mitzvos prohibited by the Syrian-Greeks at the time of Chanukah)?: (1) Mitzvos allow us to permeate the world with goodness and holiness and transform the physical into the holy. Rosh Chodesh sanctifies the first day of the month (and time), by transforming it into a special day, and establishes the entire Jewish calendar (and festivals). (2) Mitzvos allow us to bring something "novel" into the world. The Hebrew word for month ("chodesh") is related to the Hebrew word for "novel" or "new". The novelty was that, through the performance of Torah and mitzvos, the Jewish people can transform the world into a dwelling place for G-d. (3) Rosh Chodesh symbolizes renewal -- the ability of the Jews to rise up from oblivion and restore ourselves; just as the moon disappears at the end of the month, but returns and grows to fullness, so Jews may suffer exile and decline, but are able to renew ourselves (until the coming of Moshiach, when we will never be dimmed again). e. Kol Dodi on the Torah (Rabbi David Feinstein) i. A Festival For All Jews. And Moshe said to Pharoh "With our youths and our elders shall we go, with our sons and our daughters shall we go, with our flocks and our herds shall we go, because it is Hashem's festival for us." It was not enough for only the dignitaries of the Jews to attend the festival; since it was Hashem's festival, all of the Jews were His guests. ii. True Wealth. Astronomically, the month of Nissan is represented by the constellation "Telleh" (sheep); the Egyptians worshiped sheep as a symbol of wealth. The month of Nissan is also the beginning of spring, the time of new life, when the earth is rejuvenated after a dormant winter. This is the season when people dream of the wealth they hope to realize from their new crops and sheep; as such, it is most important in springtime to denounce the concept that wealth is the primary goal of life. Therefore, the Jews were called upon to worship the sheep, the symbol of wealth. f. Growth Through Torah (Rabbi Zelig Pliskin) i. When someone experiences joy don't say or do anything to decrease it. "And to all the Children of Israel no dog barked [as they left Egypt]". We should be careful not to diminish someone else's joy with a pessimistic or deflating comment. ii. Internalize the awareness that Hashem runs the world. R' Moshe Feinstein, z'tl commented that the month of Tishrei is the month of creation of the world and the month of Nissan is the month of the Exodus from Egypt. Both are lessons in Hashem's power -- the former teaches that Hashem is the Creator of the universe; the latter teaches that Hashem controls the events of the world. By designating Nissan as the "first of the months," the Torah teaches that the lesson of Hashem controlling world events is the more important of the two. That is, being aware that Hashem created the world may not alter one's behaviors and attitudes. However, believing that one is under Hashem's supervision in our daily events leads us to improve our behavior and, moreover, helps free us from worry. iii. You create yourself by your behavior. In response to the question of why the Torah gives a entire list of commandments which were reminders of the Exodus, the Chinuch explains that we influence ourselves and our thoughts by our actions. Even if one is not able to do a certain positive deed (e.g., give charity) with elevated thoughts at first, doing the action will manifest in you the positive traits that you want to integrate. After a while, your actions and thoughts will become consistent. g. Peninim On The Torah (Rabbi A.L. Scheinbaum) i. Parents/Teachers Must Also Be Students. "And you shall tell in the ears of your son and your son's son . . . that you should know that I am Hashem." The end of the pasuk "and you should know" seems to be inconsistent with the beginning. The purpose of teaching the exile and Exodus to our children is that these fundamental experiences become an integral part of our Nation's heritage, and a vehicle to embue our children with faith in Hashem. Thus, it should have stated "that they should know." We can learn from this that the lessons to be derived are not only for the children, but also for the parents. In order for this "course" to be a shared family experience, the parents and teachers must also become the students. (HaRav Yitzchak Aizik Sher, z'tl) ii. Individual responsbility. "And they shall take to them (every man) a lamb for their father's house, a lamb for a household." "And they shall slaughter it, the whole assembly of the Congregation of Israel . . . " In this pasuk, we note this mitzvah in which B'nei Israel are enjoined as they prepare for the Exodus from Egypt focuses upon the head of the household, yet also embraces the entire family and community. Even though there is a great need for collective communal involvement, the individual is not absolved of his personal responsibility. We often become so dependent on communal institutions that we forget what it means to personally fulfill our individual responsbilities. We send the aged to be cared by the communal organizations and the poor to the central Tzedakah funds, and relegate our children to be brought up and taught by others. As B'nei Israel approached freedom and eventual nationhood, they were admonished to bear this idea in mind . . . no nation becomes a nation unless each individual bears his individual responsiblities. Moreshes Moshe also relates this pasuk to one's parental duties, noting that Moshe could never have imposed his will upon the people without their consent; it was necessary for the entire assembly to be involved. The Rabbi, teacher and school cannot succeed without the parents' active participation. Lessons in Shabbos, prayer, etc. learned in school can only soak in if they are reinforced at home. Thus, the message from this pasuk is that one must make personal sacrfices at home; one can't rely on others to do the job. When there is obvious personal sacrficies for Jewish idealism, children grow up consciously aware of their heritage. h. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. Rosh Hodesh. "This month shall be to you the beginning of months . . . " The Jewish calendar is built around the moon, not sun. Like the moon, which can shine even thought the darkest night, the Jewish people can survive and spread light even in darkness. (Sfas Emes, z'tl) ii. The Meaning of Pesach. " . . . and you shall keep it a feast to the L-rd; throughout your generations you shall keep it a feast by an ordinance forever." If one veiws Pesach merely as the anniversary of liberation from physical oppression and slavery, it would justifiable to argue that there is no sense in celebrating it as long as Jews continue to be exiled and enslaved anywhere inthe world. However, if the Exodus in understood in its proper meaning as the spiritual liberation of our people, in which Hashem led us forth from the corruption of Egypt to take us to Himself as His people and to have His Presence rest upon us so that we became a Holy Nation, then it can be readily seen why Pesach must be observed even while we are still in physical exile and suffering from persecution and oppression. If you celebrate Pesach as a "feast to the L-rd" -- as a Divinely commanded feast marking the anniversary of the Jews' spiritual liberation, then "you shall keep it a feast by an ordinance forever" (i.e., you will be able to observe it always, even during the worst periods of your exile). (Meshekh Hakhmah) i. Living Each Day (Rabbi Abraham Twerski) i. Learning from experience. The Exodus in not merely a historical narration. Everything in Torah is a universal and eternal lesson, to be applied in every age and in every place. The story of the 10 plagues and Pharoh's reaction to them may seem irrelevant to us today, but it is in fact most relevant. How it that after each plauge Pharoh promised to yield to Moshe's request to allow the Jews to leave, but no sooner was a plague removed that Pharoh reneged on his promises? When Moshe subsequently warned him of upcoming plagues, Pharoh remained unimpressed until the disaster occurs and then promises only to recant again when the pressure is off. Was Pharoh so ignorant that he was unable to learn from experience? Pharoh's failure to learn from experience is not uniqure. Many of us fail to do so. Often, we refuse to admit that we were wrong. Self-centered feelings prevent us from learning from painful experiences and thereby avoiding the repetitition of our mistakes. What can we do to overcome this shortcoming? One of the most effective ways is to avail ourselves of a trusted teacher and guide, someone who is unaffected by our emotional distortions and who can help us see reality more clearly and learn from our experiences. As Pirke Avos teaches, "make unto yourself a teacher". 16. BESHALACH a. Summary i. The Jews Leave Egypt. When the Jews left Egypt, Hashem led them to Israel via an indirect route (i.e., not through the land of the hostile Philistines, lest they encounter hostile armies there and come to regret leaving Egypt). The Jews journeyed led by a pillar of cloud by day and a pillar of fire by night. (As Yoseph had been promised, Moshe brought along his remains for burial in Israel.) The Jews reached Etham on the wilderness' edge and were commanded to turn back and camp by the Red Sea. There, Pharoh would pursue them (thinking they were trapped), but Hashem assured them that He would again save them. ii. The Splitting of The Red Sea. Pharoh immediately regretted letting the Jews leave and, accordingly, assembled his entire army to pursue them. When they were on the Jews' heels, the Jews panicked and complained bitterly to Moshe, saying that "it would have been better for us to serve in Egypt than to die in the wilderness". However, Moshe assured them that Hashem would again save them. The pillar of the cloud moved to the rear, creating a veil of darkness that hindered the Egyptian advance. At Hashem's bidding, Moshe stretched out his hand over the Red Sea and a strong east wind blew and divided the waters, allowing the Jews to cross on dry land. The Egyptians attempted to follow them, but were thrown into confusion by Hashem, Who caused their chariot wheels to become stuck in the wet sand. Moshe then stretched out his hand over the sea, and waters drowned the Egyptians and their animals. Upon witnessing this miracle, the Jews collectively sung a song ("Az Yashir") praising Hashem's infinite power in destroying their enemy. iii. The Waters of Marah. The Jews continued their journey, reaching Marah ("bitterness"), so named because of its bitter waters. The people became thirsty and murmured against Moshe, who was shown a tree which when thrown into the waters made them sweet. The Jews refreshed themselves and continued on. iv. Manna From Heaven. One month after leaving Egypt, the Jews entered the wilderness of Sinai. Soon their lack of food made they wish they died amidst the "luxuries" in Egypt. Hashem made it known that He would cause bread to rain from heaven and would test whether the Jews obeyed His law. In the evening, quails came to the camp, providing the Jews with meat; in the morning, the ground was covered with Manna (which tasted like whatever its consumer desired). The Jews were commanded to each gather no more than an Omer (approximately four pints) of Manna per day; however, on the sixth day, they were told to gather a double portion so that they would have Manna on Shabbos, when work was prohibited. An Omer of Manna was placed before the Ark in the Mishkon (the tabernacle) as a testimonial to Hashem's kindness. v. The Jews Again Complain About The Lack Of Water. At Rephidim, the people again complained to Moshe about the lack of water. At Hashem's bidding, Moshe struck the rock on nearby Mt. Horeb with his staff, causing streams of water to gush forth, and the people drank to their hearts' content. The place where this miracle occurred was called Massah-Meriva. vi. The Tribe Of Amalek Attacks The Jews. At Rephidim, the tribe of Amalek, descendants of Esau, attacked the Jews. The Jews, led by Yehosuhua, fought back. While the war raged, Moshe (accompanied by Aharon and Chur) went to the top of the hill holding his staff. When he raised his hands in prayer to Hashem, the Jews prevailed. The battle lasted until sunset, when Amalek was decisively defeated. Moshe was told to record the incident and impress its occurrence upon Yehoshua (who would lead the Jews into Israel). Because of their treachery in attacking the Jews, the tribe of Amalek was to be totally destroyed and its memory eradicated. b. Lilmode Ul'lamed (Rabbi Mordechai Katz) i. The Miracle of The Red Sea/Unwavering Faith In Hashem. The Jews were terrified as they stood on the shores of the Red Sea watching the Egyptians advance. However, when the great Nachson ben Aminodov, fully confident that Hashem would save him, stepped forward and jumped into the waters, the waters parted. It was his unwavering faith in Hashem which led to this great miracle. Another example of such faith is Rabbi Shimon ben Gamliel, who disobeyed a decree against performing a Bris on his child. When the emperor heard that he had disobeyed the decree, he summoned him to trial. On the way, Rabbi Shimon and his wife befriended a noble aristocratic non-Jewish family, who had mercy on them and temporarily swapped babies so they could show the emperor that "their" son was uncircumcised. The charges were dismissed and their son grew up to be the great Rabbi Yehuda Hanassi. ii. Seeing Daily Miracles. Every Jew was ordered to collect only a set amount of Manna each day; whatever excess manna was taken (except on the sixth day) would rot, since whoever took any excess exhibited a lack of faith in Hashem. Whoever believes that Hashem will not come to the aid of the Jews in our time is equally wrong, for our continued existence, the miracles of nature and many other world events constantly evidence Hashem's enduring assistance. However, like the Jews in the desert, we too often them take the daily miracles for granted. We must take the time to appreciate all of the marvels of Hashem's nature and to perceive that miracles are constantly happening around us. c. Growth Through Torah (Rabbi Zelig Pliskin) i. Only by mastering your thoughts will you truly experience freedom in your life. "And on that day the Almighty saved the Jews from the hand of Egypt". The Ohr Hachayim notes that the Jews were not considered free until the Egyptians drowned in the Red Sea. We learn from this that a person isn't free until he/she personally feels free. A person who worries and feels insecure remains imprisoned. To be free, one must gain control over one's thoughts and worrying. For if one worries about the future, even if events turn out exactly as one hopes, one still suffers (unnecessarily) in the present. ii. Sweeten your outlook on life. "And the Jews were not able to drink the water at Marah for they were bitter." The Kotzer Rebbe explains that the words "for they were bitter" refer to the people themselves; when someone is bitter, everything tastes bitter. By sweetening one's outlook, one is able to live in a much sweeter world. iii. Patience decreases worry. After the Jews left Marah, they arrived in Eilim where water was plentiful. The Chofetz Chaim commented that we, as mortals, have limited vision. Because of our limited vision, there is something we always feel we are missing. If the Jews had realized that the plentiful waters of Eilim were "just around the corner", they would have been able to be more patient. The source of people's complaints in this world, said the Chofetz Chaim, is that they are not able to see what will be in a short time, for many things which we complain and worry about turn out much better than we imagined. The best antidote for worrying is past experience -- when things turned out better than we imagined. By developing greater trust in Hashem, we are able to turn our focus to improving our situation (rather than worrying) and becoming more patient. d. Artscroll Chumash i. A Schooling In Faith. R' Chananel explains that another reason for Hashem leading the Jews out of Egypt via the desert (i.e., the indirect route) was to allow them to witness miracles (e.g., the splitting of the Red Sea, the manna, etc.), so that they would learn first hand of Hashem's omnipresence and assistance. R' Hirsch notes that the purpose of the Jew's journey through the wilderness was to show them that Hashem is involved in the daily, "petty" human affairs (e.g., their water and food supply), as well as in cosmic occurrences (such as the plagues, the splitting of the Red Sea and other miracles). ii. A "Song" For All Time. When the Torah discusses the Jews' song after the splitting of the Red Sea, it changes tenses and says that they "chose to sing" (i.e., rather than they "sang") this song to Hashem. Or HaChaim says that this shows us that the ability to perceive Hashem's greatness and sing his praises is not limited to those who traversed the Red Sea; Jews are always capable of raising their spiritual perceptions to the level of song first experienced by their ancestors at the Red Sea. iii. Manna On Shabbos. R' Hirsch explains that the double portion of manna on Friday showed Israel that the observance of Shabbos would never be an impediment to a livelihood. e. Living Each Day (Rabbi Abraham Twerski) i. Togetherness. "Behold, Egypt was pursuing them." Rashi notes that, in relation to the Jews' camping at Mt. Sinai, the word "camped" is in the singular because they were "like one person, of one mind." The Jews at Sinai united ideologically to receive the Torah. Were that this was always true. Yes, we unite during tragedies, but as the Avnei Nezer explains, this is similar to the herd instinct. Where is the unique togetherness that bound our ancestors at Sinai? Where is the realization that we are all one people? Where is the understanding that "Israel, the Torah and G-d are one" and that what binds us together far outweighs our differences? Why can't we rise above those ego drives which are ultimately responsiveness for our divisiveness? The Bal Shem Tov, z'tl said, "I wish I had the love for the great Tzaddik (righteous person) that Hashem has for the worst Rasha (sinner)." Even with his incomparable love, devotion and willingness to sacrifice for others, the Bal Shem Tov felt that he was nevertheless deficient in his love for others. What, then, are we to say when we allow trivia to divide us and permit self-interest to destroy our unity. We must begin somewhere. Let us examine ourselves, and begin working today towards the goal of true unity. f. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. The Lesson of Manna. Chazal view the Manna as the ultimate miracle which nurtured and stimulated our love and trust in Hashem. Relying on Hashem to provide our livelihood and believing in His "ability" to sustain us is a challenge. As HaRav Shlomo Breuer, z'tl notes, the Jews witnessed the great miracles of the Exodus and the splitting of the Red Sea. However, when they were faced with the daily battle for nourishment, they panicked and forgot all the miracles. In their anxiety, they were even prepared to return to Egypt! Chazal assert that maintaining the sustenance of man is more difficult than splitting the Red Sea. HaRav Hirsch, z'tl defines this hardship as delivering one from the foolish notion that the burden of sustenance rests solely on his/her shoulders. The ability to shoulder the burden of threatened hunger and financial instability for oneself and one's family develops only through an awareness that man is called to do only what Hashem expects him to do. The ultimate victory over this ominous threat is Hashem's, since He sustains and nurtures all mankind. The most difficult orientation for man to accept is the acknowledgement that he is not in control and that it is Hashem who sustains and nurtures us. This is the lesson of the Manna. g. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. The Merit of the Righteous. "And the children went up armed out of the land of Egypt, and Moshe took the bones of Yoseph with him . . . " What were their weapons? The remains of Yoseph, for the merit of a righteous person serves as a shield for his people, and the "righteous are even greater in death then they were in life." (Torat Moshe) ii. "And the Children of Israel walked upon dry land in the midst of the sea." People are impressed only when they see events which are truly "miraculous". They fail to realize that nature itself is a great miracle, in which they can behold Hashem's greatness each day. (Rabbi Elimelech of Lizensk) h. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Tu'beShevat. The 15th day of Shevat is known as the "new year for trees." Since man is likened by the Torah to a "tree of the field," this day is -- by extension -- celebrated by man as well. A tiny seedling's growth into a full fledged fruit-bearing tree is one of the most inspiring transformations in all of G-d's creation. First and foremost comes the development of the tree's root system. Thereafter, the trunk and body, as well as its branches and leaves, come into being. Finally, there comes a time when the tree bears fruit. Man too has a root, possesses a trunk and body and produces fruit. In many aspects, there is a remarkable similarity between man's development -- even his spiritual development -- and that of a tree. Man's roots are his faith. It is one's faith that unites and binds him with G-d, the source and wellspring of his existence. Even after the Jews grows in Torah and mitzvos, he still derives his life force through his belief in G-d, Judaism and Torah. Having achieved one's "roots of faith," one may be inclined to rest on his laurels. Here, the tree teaches us that it is composed primary of the trunk, branches and leaves. Man, too, should be composed predominately of Torah study and good deeds. In spiritual terms, this means that a Jew can never be satisfied with faith alone, for he would then be like a tree which developed roots, but no trunk, branches and leaves. Such a tree is, in reality, is not a tree at all. A Jew's trunk, branches and leaves are the study of Torah and the performance of mitzvos and good deeds. One can tell a Jew's age by measuring his "rings" as well -- how many of his years have been spent in pursuit of spiritual knowledge and substantive deeds. Furthermore, just as a tree's trunk, branches and leaves grow constantly, so should there be constant growth in the Jew's Torah knowledge and performance of mitzvos. Yet, as laudable as all of these things are, man attains his state of fullness only when -- like a tree -- he bears fruit (i.e., affecting his family, friends and neighbors in such a manner that they too fulfill the purpose of their creation). By doing so, he bears an endless yield of fruit, generation after generation. 17. YISRO a. Summary i. Yisro comes from Midian. While Moshe had carried out his mission in Egypt, his family had returned to Midian. Now that the Jews were in the wilderness, his father-in-law Yisro brought Zipporah and his sons to join him in Rephidim. After Moshe welcomed Yisro affectionately and related what Hashem had done for the Jews, Yisro acknowledged Hashem's powers and offered sacrifices to Him. Yisro advised Moshe to appoint judges to assist him since he was overburdened with judicial duties, and so that he could focus only on the difficult cases; Moshe did as Yisro suggested. Yisro returned to Midian. ii. Preparations for Receiving Torah. On the first day of Sivan, the Jews arrived in the Sinai wilderness, where they encamped in front of the mountain. Moshe approached the mountain and heard Hashem's voice instructing him to remind the Jews how He delivered them from Egypt and that, if they obeyed Him, they would be transformed into a "kingdom of priests and a holy nation." Moshe descended from the mountain and repeated Hashem's words to the Elders and people, to which the people responded in unison "All that the L-rd has spoken we will do!" Moshe reported these words to Hashem, and was told that Hashem would appear in a thick cloud and speak to him before the entire assembly of Jews (so that His Divine mission would never again be doubted). The people were told to prepare themselves for three days to receive the Torah and not to touch (under penalty of death) the boundaries of the mountain. iii. The 10 Commandments. On the 6th of Sivan, thunder/lightning erupted and a cloud descended the Mt. The trumpet was heard and Moshe brought the Jews to the Mt.'s foot. The Mt. was enveloped in smoke and Hashem summoned Moshe to its summit. As instructed by Hashem, Moshe told the Jews not to gaze upon His Manifestation. Hashem Himself then declared the foundation of religious/moral conduct, the 10 Commandments: (1) I am the L-rd your G-d who delivered you from Egypt . . . ; (2) You shall have no other gods before Me . . . ; (3) You shall not take the name of the L-rd your G-d in vain . . . ; (4) Remember the Sabbath day to keep it holy . . .; (5) Honor your father and mother . . .; (6) You shall not murder; (7) You shall not commit adultery; (8) You shall not steal; (9) You shall not bear false witness against your neighbor; (10) You shall not covet your neighbor's house, wife, servant, ox, donkey or any of his possessions. iv. Hashem speaks to the people through Moshe; Moshe begins to receive a series of laws. The people were so awestruck by what they had witnessed that they withdrew (after the second commandment according to Rambam) from the Mt. and pleaded with Moshe to speak to them in Hashem's place lest they die. Moshe then drew near to the thick darkness and received a series of laws, the first four dealing with Divine worship (i.e., the prohibition against idolatry and general laws respecting the altar). b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. A lesson in humility. The Midrash says that when Hashem decided to give the Torah to the Jews, all of the mountains in the desert (except Mt. Sinai) vied for the honor of being the site for this great event. Only Mt. Sinai did not claim itself to be the most fitting site, and for this reason was selected by Hashem. In addition, the Torah was also given in the barren desert, to show that the Torah provides its own glories and doesn't require the trappings of a fancy exterior in order to be great. Similarly, a person is to be judged on his inner, not exterior, qualities. ii. Free choice or force? When Hashem offered the Jews the Torah, they proclaimed "Na'aseh V'nishma" ("we will observe and then we will hear what the Torah contains"); this suggests that the Jews accepted the Torah of their own accord. Why, then, does the Gemorah state that Hashem threatened the Jews by suspending a mountain over their head until they agreed to accept the Torah? The Midrash teaches that while their acceptance was immediate and enthusiastic, Hashem's "force" refers to later generations of Jews. Our ancestors were wise enough to perceive the great prize that Hashem offered and we cannot undo their good work by forsaking that gift. iii. Honoring One's Father and Mother. The 10 commandments are divided into two categories -- the first five comprise laws between man and G-d, while the second five relate to laws between man and man. Why, then, is honoring one's parents in the first five? (A) The Talmud teaches that whoever honors his parents honors Hashem, since it indicates a willingness to accept authority and to carry on the Jewish tradition; (B) Haamek Davar adds that despite one's natural love [or, G-d forbid, lack thereof] for one's parents, respect for them is part of one's obligation to G-d; (C) Respect for parents is a cornerstone of faith in the entire Torah, for our tradition is based upon the chain from Abraham and Sinai, a chain in which the links are successive generations of parents and children (Meshech Chochmah). c. Growth Through Torah (Rabbi Zelig Pliskin) i. A parent's love makes his/her children more loving towards others. The Midrash says that Moshe demanded that the people come to him and thus himself had to walk to the burning bush to come closer to Hashem; the prophet Shmuel, on the other hand, went to the people and thus merited having Hashem come to him. R' Chayim Shmuelevitz says that this teaches that one's closeness to Hashem is dependent on one's love for other people. The Midrash says that Shmuel got his great love for other people from a garment his mother lovingly made for him and which he always kept with him. The love we show our children implants in them a deep feeling of being loved which, in turn, allows them to love others. ii. Love of others, seeing the good in people, and humility are prerequisites to accepting the Torah. "And the Jews encamped' there near the mountain." The word "encamped" is in the singular since, as Rashi learns out, they were one unit ("as one person with one heart"). From here, R' Yeruchem Levovitz notes that love of our fellow man is a prerequisite to accepting the Torah. R' Yitzchok of Vorki also noted that the word comes from the word meaning "finding favor"; that is, the Jews found favor in the eyes of each other and thus found favor in the eyes of Hashem. Finally, the Nachal Kidumim notes that togetherness is possible only when there is humility which allows you to find good, rather than fault, in others. By growing in these traits, you make yourself into a more elevated person worthy of receiving the Torah. d. In the Garden of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. When the Twains meet. Rambam explains that the Torah was given to us not merely to spread Divine light, but to cultivate "peace". "Peace" refers to harmony between opposites. Chazal teach that the verse "the heavens are the heavens of G-d, but the earth He gave to the children of man" means that originally there was a Divine decree separating the physical from the spiritual; at the time of the giving of the Torah, however, G-d "nullified this decree" and allowed for unity between the two. However, true peace involves more than the mere negation of opposition. The intent is that forces which were previously at odds should recognize a common ground and join together in positive activity, to bring about an awareness of the G-dliness in every element of existence. e. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. Remember and Keep the Shabbos. "Remember the Shabbos day to keep it holy." As Rashi notes, the words "remember" and "keep" were spoken in one utterance. A poor man may find it easy to "keep" the Shabbos since he has no business concerns which demand his attention during the Shabbos, but he may have difficulties "remembering" the Shabbos since he may lack the money to honor the Shabbos by drinking wine, partaking of good food, etc. A wealthy man, on the other hand, may find it simple to "remember" the Shabbos with care since he has more than enough money to buy food and drink with which to do so, but may find himself remiss in "keeping" the Shabbos for fear that he might suffer great financial losses by shutting down his business for a day. Thus, Chazal point out that the two commands -- to "remember" and "keep" the Shabbos -- were said in one utterance and that therefore no distinction can be made between them. The wealthy man is duty bound not only to "remember" the Shabbos, but to "keep" it as well. At the same time, he must help the poor man to "remember" the Shabbos by providing financial assistance to enable him to "remember" it fittingly. (Dubno Maggid) f. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Reaching out. "And Moshe sent away his father-in-law, and he (Yisro) went his way to his own land." Rashi comments that Yisro went home solely to convert the remaining members of his family to Judaism. The Maharal interprets the words "and Moshe sent" to imply that Moshe gave his blessing to Yisro's return. HaRav A.H. Leibovitz extols the supreme sacrifice which Yisro made by leaving B'nai Yisroel to return to Midian. B'nai Yisroel had been privy to an uniquely miraculous existence -- sustained by Manna and protected by Hashem's clouds of glory and a pillar of cloud, they experienced the ultimate spiritual moment. Under the tutelage of Moshe, they shared the consummate environment for unparalleled spiritual growth. Thus, they must have been a good reason for Yisro to withdraw from this environment in order to return to the heathen surroundings of Midian and, furthermore, for Moshe to have blessed his return. HaRav Leibovitz points out that we can learn from Yisro about our obligation to reach out to our alienated brethren. If Yisro was willing to perform this task, how much more are we obligated to reach out to our fellow Jews, even when it causes us to make personal sacrifices. The spiritual and physical well-being of our brethren is a responsibility we must shoulder with love, devotion and pride. ii. Honoring your father and mother. The Exodus from Egypt and the Revelation of the Torah on Mt. Sinai are the two basic focal points in the history of the Jewish people. They constitute the foundation for our submission to Hashem. Although these events are historical truths, the acknowledgment of them is solely dependent upon tradition. Tradition is developed by the loyal transmission by parents to children, and by the children's' willing acceptance of these ideals from the hands of their parents. Consequently, the mitzvah of honoring one's parents has become the basic condition for the continued existence of the Jewish people. Through father and mother, Hashem gives the child not only his/her physical existence, but also the bond which joins the child to his/her Jewish past. The child must receive from his parent the Jewish mission in knowledge, morals and education so that he/she can, in turn, transmit the tradition to his/her children. g. Living Each Day (Rabbi Abraham Twerski) i. Prerequisite to Torah. The receiving of the Torah at Mt. Sinai required three preparatory days. However, except for the requirements of abstinence and the cleansing of garments, no specifics are given as to what was to occur during these three days. Rabbi Yerucham quotes the Talmud that if there is no "derech eretz" (decency, proper behavior), there can no Torah. He states that the three days were for concentration on midos, on developing those character traits which make a person suitable to receive the Torah. Proper midos is a necessary prerequisite to receiving the Torah. The choice of Sinai as the site for the revelation is a powerful lesson in midos, for it teaches us that Torah can only exist in the presence of humility. The opposite of humility -- vanity -- precludes the development of good midos. Preoccupation with one's self, considering oneself superior to others, demanding recognition and indulging oneself are all natural consequences of vanity. Only when one realizes that he was put into this world to accomplish a mission -- to do the will of Hashem -- can he achieve the necessary conviction and self-effacement necessary for the study of Torah and ritual observance. h. Darash Moshe (Rav Moshe Feinstein, z'tl) i. The Mothers' Role. "So shall you say to the House of Jacob, and relate to the Children of Israel." On this verse in which Hashem directs Moshe to transmit the Torah to the Jewish People, Rashi comments that the term "House of Jacob" refers to the women, while the "Children of Israel" refers to the men. Why did Hashem tell Moshe to give the Torah first to the women? The Torah can be perpetuated only if each individual and each family takes on the responsibility of transmitting it to their offspring, so that they will in turn keep the mitzvos and pass them on to their offspring after them. This is best acheived by the transmission of Torah at an early age, when an individual's heart and mind are most receptive. When a child grows up, his/her mindset becomes more fixed and it is much more difficult to inculcate such a fundamental and pervasive value system as the Torah provides. Woman, who provide for the child's physical needs from the outset, are in the best position to begin the process of the child's spiritual training at the same time. Thus, Hashem told Moshe to give the Torah to the women first, for they are first to have influence on the future generations, without whom Judaism can not survive. i. Reb Michel's Shmuessen (Rabbi Michel Barenbaum) i. The Meaning of the commandments. Chazal teach "the commandments were only given for man to become purified through them." This teaches us that the purpose of commandments is to provide us with a vehicle to spiritual uplifting, to the sanctification of the soul. Thus, it is impossible for one to fulfill all of the mitzvos to the "letter of the law," yet remain in a low spiritual plane. He may be "full of commandments," but he is nonetheless empty of spiritual content. Perhaps this is the message of the arrangement of the first two sections of the Shema -- i.e., why the Shema is recited before the Vehaya Im Shamo'a. So that a person should first "accept upon himself the Yoke of Heaven, and only then the Yoke of commandments (Berachos 13a)." j. Majesty of Man (Rabbi A. Henach Leibowitz) i. The Chosen People. "And you shall be My treasure amongst the nations, for the entire world is Mine". Why did Hashem need to remind the Jews that the "entire world is His"? Isn't that obvious? Rashi explains that this is to remind us that Hashem could shower His affection on so many others rather than us, thereby allowing us to more fully appreciate His love for us. In all of our relationships (e.g., our relationship with Hashem, our spouses, friends, etc.), we must remember that others' love and kindness is bestowed on us uniquely for us. By so doing, we can more fully appreciate the blessings of these relationships. k. Artscroll Chumash i. A Few Thoughts on Shabbos (1) The Torah commands us to both "remember" (i.e., e.g., make Kiddish, study Torah, set aside special foods to sanctify) and "guard" (e.g., honor the Shabbos by refraining from work and other practices which diminish the sanctity of) the Shabbos. (2) The Torah commands that we must "accomplish all of our work in six days"; even if there is more to be done, we should feel as though everything has been finished (Rashi). Shabbos teaches us that Hashem is the Creator, who provides for His creatures. (3) "Hashem blessed the Shabbos day and sanctified it" -- (a) Hashem blessed it with the double portion of manna on Friday, and sanctified it by not giving manna on Shabbos so that no one would be forced to gather it (Rashi). (b) The blessing/sanctification refers to a Jew's heightened capacity to absorb wisdom and insight on Shabbos (Ibn Ezra). (c) The Shabbos is blessed in that it is the source of blessing for the rest of week, and sanctified because it draws its holiness from higher spiritual spheres (Ramban). (d) The verse suggests that Hashem created the world to last for "six days plus the Shabbos"; Shabbos gives the world the spiritual energy to exist for another week, and the cycle goes continues continuously (Or HaChaim). ii. The 10 Commandments as a blueprint for the entire Torah. The 10 Commandments, while seemingly narrow, have broad ramifications. For example, the prohibition against murder alludes to acts which are tantamount to murder (e.g., causing someone significant embarrassment; failing to provide food and safety to travelers; causing someone to lose his/her livelihood); similarly, the prohibition against theft alludes to acts which are tantamount to theft (e.g., failing to respond to another person's greeting; winning someone's gratitude or regard through deceit, etc.) 18. MISHPOTIM a. Summary -- The Parsha sets forth many basic civil laws, including: i. The Humane Treatment of Slaves: (a) A Jew sold into slavery as restitution for a theft must be freed after a maximum of six years; (b) If he married when entering slavery, the master must support his Jewish wife and children and free all of them at the end of his servitude; (c) If a master provides him with a woman slave, she and their children remain with the master after he's freed; if he remains so attached to them that he insists on staying with them after he's freed, he must make a declaration before the judges to that effect and have his ear pierced with an awl, whereupon he remains in servitude until the Jubilee (50th) year; (d) A man may "sell" his daughter to be a maidservant until she is 12 years old (Chazal make clear that this is only to be invoked for her benefit -- i.e., he is only permitted to "sell" her if the sale is expected to result in her marriage to either her master or his son; even is such circumstances, however, the Talmud notes that this is only done when it is an opportunity to provide for her future which would otherwise not be available); if she displeases her master, she can't be resold to a foreigner, but may be redeemed by her relatives; if the master's son marries her, she is treated as a free-born Jewess; she can't be denied her marital rights if the master/his son marries another woman, in which event she goes free; (e) If a man strikes and kills his non-Jewish slave, he's punished by the judges; if, however, the slave dies after a day or two, he's not punished since it's assumed he didn't intend to kill the slave; if he maims the slave, the slave is immediately freed. ii. Death Penalty is imposed for: willful murder (if accidental, he can escape the vengeful survivors by fleeing to a City of Refuge), cursing a parent with Hashem's name, kidnaping, practicing witchcraft, bestiality and idol sacrifice. iii. Tort Law (1) Personal injury: (a) If one injures another during a fight, he's liable for his loss of earning, medical expenses and pain, embarrassment and physical injury; (b) If during a fight one accidentally strikes a third party pregnant woman and cause her to miscarry, one is liable for damages: "an eye for an eye, a tooth for a tooth . . . " (which, while commonly misunderstood, means the monetary value of an eye, etc.); (c) If the owner of a dangerous animal fails to take proper precautions and the animal kills a person, the animal is killed and the owner is punished; (d) If an animal kills a non-Jewish slave, the slave's owner is given 30 shekels of silver. (2) Property damage/Theft: (a) If animal dies after falling into an uncovered pit, its owner is entitled to its value (minus the value of its carcass); (b) If one's ox kills another's ox, the surviving ox is sold and the owners divide the proceeds from both oxen; (c) If one steals and slaughters or sells an ox, he must pay 5 times its value to its owner (4 times its value for a sheep); if the thief is found with the animal in his possession, he pays double; (d) It is justifiable homicide to kill a burglar in your home at night, but murder to do so during the day; (e) A thief who is too poor to offer repayment is offered into slavery; (f) When one knowingly allows his animal to wander into another's field or vineyard and cause damage, the best parts of his field are evaluated as the basis for assessing the restitution; a similar penalty is assessed on one who lights a fire and allows it to spread to his neighbor's property; (g) If money/property entrusted to the care of non-paid individual is stolen, the owner may be paid double its value; such amount is to be paid by the thief (if he is caught), the trustee (if he is caught or is found guilty of embezzlement), or by witnesses who falsely accuse the trustee of having the object in his possession; the trustee can absolve himself from liability by taking an oath that he isn't responsible for the loss; (h) When an animal entrusted to a paid watchman for safekeeping dies, is injured or is carried off by robbers, the trustee can take an oath that he wasn't responsible; if it was stolen, he's responsible; if the animal is mauled by wild beasts, the trustee isn't liable if he can produce the carcass; and (i) A borrower is responsible for the borrowed animal's death or injury, unless the owner is present at the time of the accident. iv. Treatment of strangers, widows and orphans. A stranger (which Chazal explain refers to a convert, although it obviously can include any other stranger) isn't to be wronged or insulted in any way "for the Jews were strangers in Egypt". Similar consideration must be shown to widows and orphans. v. Loans. Loans between Jews must be interest-free; if one takes a garment which is used as a blanket at night for a pledge, he must return the garment to its owner before sunset. vi. Perversion of justice. The perversion of justice can be the greatest danger to the survival of a civilized society; it can be caused by the following: a witness giving false evidence on behalf of a guilty individual; a witness not remaining firm in upholding righteousness but instead following the majority in the wrong; a judge administering justice on a partial basis; a judge accepting a bribe. vii. Helping others. One must extend a helping hand to a fellow Jew, even if there is a rivalry between them. If one comes upon a rival's lost animal, he must return it to its original owner. Similarly, if one finds an animal lying helplessly under its burden, one should assist it and ease its pain. viii. First fruit/born. The first fruits and produce of land and vineyards must be offered to Hashem; similarly, the firstborn of men of animals are to be dedicated to Him. ix. Other laws: the prohibition against eating Treifeh (the meat of an animal torn by beasts in the field); the Shemitta (7th) year, during which the land is to lie fallow; the complete abstention from work on Shabbos; the pilgrimage to Israel on the three Festivals (Pesach, Shavous and Sukkot); the prohibition against seething a kid in its mother's milk. x. Hashem's concluding message: Hashem promises the Jews that if they obey the Divine law, He will support them in their gradual conquest of Canaan, and their victory will be assured. xi. Moshe goes up to Mt. Sinai: Moshe returned from the heights of Mt. Sinai and, after writing down all of the precepts conveyed to him by Hashem, offered sacrifices and read the Book of the Covenant to the Jews, to which they instantly responded "All that Hashem has spoken we will do and we will hear". At Hashem's bidding, Moshe, Aharon, Nadav and Avihu, together with the 70 Elders, ascended the mountain, where they witnessed a mystical vision of the Divine Glory. After their descent, Moshe was summoned alone to receive the 2 tablets of stone on which Hashem had inscribed the 10 Commandments so that they could be taught fully to the Jews, while Aharon and Chur were left to govern in his absence. Followed by Yehoshua (who remained on the lower part of the mountain), Moshe ascended Mt. Sinai, which was surrounded by a cloud. He then passed into the mists of the cloud and remained on the mountain for 40 days and 40 nights. b. Artscroll Chumash i. Civil law. The juxtaposition of this Parsha (dealing primarily with civil and tort law) with the 10 Commandments provides a startling insight into Judaism. The Torah doesn't know a distinction between "church and state"; to the contrary, all areas of life are intertwined, and holiness derives from halachically correct business dealings no less than piety in ritual matters. In Judaism, the concept of the "temple" is in the courtroom, the boardroom, the home as well as in the synagogue. c. Growth Through Torah (Rabbi Zelig Pliskin) i. No human can give up on the life of another person. "And he shall be healed". From this verse, the Talmud derives that a doctor is permitted to heal; the Chozeh of Lublin noted that a doctor only has permission to heal; he doesn't have the right to despair or be pessimistic about someone's chance of recovery since Hashem has the final say and can bring about miracles. If this is true with medical problems, all the more so when it comes to areas pertaining to people's behavior and emotions; as long someone is alive there is always hope for improvement if s/he is motivated to make changes, and we must never give up hope. ii. Learn sensitivity to causing others loss or pain from the laws of damages. It is easy to look at the civil laws in Mishpotim merely in terms of financial obligations; but the proper way to view them is from the perspective of Chinuch: the foundation of these laws is the mitzvah of loving our fellow man; studying these laws increase our sensitivity to hurting our fellow man -- financially and/or otherwise. iii. Empathy for others includes both feeling their pain and experiencing their joy. "They saw a vision of the G-d of Israel, and under His feet was something like a sapphire brick, like the essence of a clear sky." Rashi comments that the brick was in Hashem's presence while the Jews were enslaved in Egypt to remind Him of their suffering as they were forced to build with bricks; the "essence of a clear sky" is because once the Jews were liberated there was light and joy before Hashem. R' Yeruchem Levovitz comments that these attributes of Hashem teach us that when someone else is suffering we must take some concrete action to remind us of their suffering (he also notes that this teaches that, even at a time of redemption and joy it is important to recall the previous suffering that one has experienced), and that we must also make an effort to feel another's joy. This is illustrated by the following story: When the Mirrer Yeshiva didn't have enough money to buy food for its students, R' Eliezer Yehudah Finkel, the Rosh Hayeshiva gave the fur coat he received for his wedding to the people in charge of the yeshiva's finances to sell. At first the administrator refused to take it, reminding the Rabbi that it was cold winter and that he could become ill without his coat. But R' Finkel insisted, saying: "If the students are hungry, it is very cold for me even if I am wearing a warm coat; however, if they have enough to eat, I feel warm even without a coat". iv. Showing Kindness to Others. The Mishpotim show us the importance of showing kindness to others. Jews were told to show patience and kindness to others, and by so doing exhibit to others the beneficial effect of adhering to Hashem's Torah, in which the spirit of brotherhood is given a very high status. Rabbi Yisroel Salanter knew how to deal with strangers, even rude ones. He was once sharing a train compartment with a young man, who was unusually disrespectful. Although they were sitting in a "no smoking" section, the man lit a cigarette and practically blew the smoke in Rabbi Salanter's face. Rabbi Salanter didn't say a word, but merely opened the window a few minutes later. The man, continuing to smoke, protested that he was getting a breeze and insisted that the Rabbi close the window, which he did. A few minutes later, the man was at it again, this time insisting that Rabbi Salanter open the window, which Rabbi Salanter did without protest. When the train arrived in the station, the young man glanced outside and was amazed to see a large crowd gathered. "Who in the world could they be waiting for?," he wondered out loud, "Is there someone famous aboard the train?" "Everyone is important in his or her own way," the Rabbi replied. When they disembarked, the man was amazed to see the crowd surge forward to greet Rabbi Salanter. When an onlooker told him that the people were honoring Rabbi Salanter, the great leader of the Jewish people, the young man immediately felt tremendous embarrassment and remorse for the way he treated the Rabbi. He immediately went up to Rabbi Salanter and asked for his forgiveness. The Rabbi motioned to the man to come close and said, "My son, I am very pleased to see you again and even more so to hear your words. Would you please pay me a visit tomorrow when we can get to know each other better without the discomforts of the train interfering?" The next day, the young man called on Rabbi Salanter, continuing his profuse apologies. Rabbi Salanter found out the man had come to the town to find out more about Judaism, and secured for him not only a teacher but also room and board. Within a short time, the young man made tremendous progress. A companion who heard this story asked Rabbi Salanter why he had aided someone who was so rude to him. "When he asked me for forgiveness," Rabbi Salanter replied, "I did so immediately. After all, if Hashem forgives our sins when we do teshuvah, it is certainly our job to forgive our fellow man. Then to ensure that I held no malice, I went out of my way to help him. In the long run, I have found that kindness and patience are more effective to winning people over to Judaism than are anger and exacerbation." d. Kol Dodi on the Torah (Rabbi David Feinstein) i. The Cities of Refuge. "And I shall make for you a place to which he [the unintentional killer] may flee [the victim's vengeful survivors]". But why does Hashem say "for you", rather than "for him". Since if someone kills unintentionally, it is only because the society has been lack in demonstrating respect for human life; thus, the cities of refuge are for everyone's benefit (i.e., to remind everyone of their collective carelessness and responsibility). e. Majesty of Man (Rabbi A. Henach Leibowitz) i. Changing one's feelings. "If you see the donkey of your enemy lying under its load, and you want to refrain from helping help, you shall surely help him". Targum says that this actually requires that we abandon our hated of our enemy for the moment, since to do "chesed" (kindness) it must be done wholeheartedly with love. We must learn to control our feelings; while it takes much effort, we can change our feelings from one extreme to the other if we put our mind -- and heart -- to it. f. In the Garden Of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. After Sinai: Making The Torah A Part of Ourselves. Our Sages divide mitzvos into 3 general categories: (a) "mishpotim" ("judgments") - mitzvos which are dictated by reason (e.g., the prohibition against murder and theft); (b) "eidus" ("testimonials") - mitzvos which are commemorative (e.g,. Shabbos, eating matzah on Pesach), allowing us to relive events and more easily grasp their spiritual significance; and (c) "chukim" ("decrees") - mitzvos which are supra-rational (e.g., kashrus). Why, following the momentous event of "Matan Torah" (Giving of the Torah) didn't Hashem give the Jews chukim, rather than mishpotim which could (seemingly) be postulated by reason? (1) Rashi explains that the main thrust of Matan Torah is the clothing of G-d's will and wisdom into concepts which mortals can understand; when a person studies Torah, he comprehends G-dliness and joins his mind with G-d's; such a bond is most completely established in the study of those dimensions of the Torah which relate to worldly matters, for these are the ideas which human intellect can thoroughly comprehend; (2) G-d brought all existence into being because He desired a dwelling place in the lower worlds. The mishpotim communicate G-dliness in relation to the everyday lives of mortals; the comprehension of these laws brings G-dliness into each person's mind, making it a "dwelling for G-d"; the application of these laws enable a society to become a "dwelling for G-d" in the most complete sense; and (3) After a person is able to internalize G-dliness through the systematic study and application of the Torah's laws, he/she is fit to experience dimensions of G-dliness which transcend human comprehension -- the heart of the Sinai experience. g. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Faith and reason. The precepts of the Torah are divided into rational and supra-rational commands. Why does Hashem give the Jews the mishpotim right after Matan Torah (the Giving of the Torah)? (a) the Torah states "This is my G-d and I will glorify Him, the G-d of my father and I will exalt Him". What difference is there between the two? A Jew is expected to relate to G-d in two ways -- first there is the belief in G-d ingrained in him because it is handed down from parent to child -- the "G-d of my father"; however, a Jew is also expected to relate to G-d and become united with Him through his own understanding -- "my G-d". Only when one truly comprehends G-d is the latter relationship possible, for only then does his/her faith in G-d permeate his/her being; and (b) Matan Torah made it possible for "that which is on high to descend below" (i.e., it enabled spirituality to permeate the physical world) and for "those who are below to rise on high" (i.e., it enabled physicality to cleave to the spiritual). This means that a physical entity itself, while retaining its physically, should be able to become one with G-dliness. Matan Torah allowed those "below" to rise on high through their own service and reason (i.e. for the Torah to permeate and become one with a person's reason, as expressed in the rational commands of this Parsha). This is why this Parsha immediately follows Yisro, the Parsha which speaks of faith and of the revelation of G-dliness from on high. h. Ve-She-Non-Tom (Rabbi Elias Schwartz) i. The Torah Governs All Aspects of Our Lives. Rashi notes that this Parsha which lists laws, immediately follows the Parsha about the Altar. What is the meaning of this? To teach us to put the courts of justice near the Altar. The Avnei Awzel brings out a very important lesson from this juxtaposition. In all nations of the world, laws governing individuals have nothing to do with religion. It is merely a law of the realm concerning the civilized status of the individual citizens. However, Hashem taught us that every law concerning the individual Jew is based upon a G-dly Law and is part of our religion. There is nothing in our lives which can be disassociated from the Torah. As the Rambam said, "in all that you do, you should know G-d." Every action should be dedicated to Hashem. ii. The Inspiration of Shabbos. "On the 7th day shall you rest, and your ox and donkey will also rest." The Ger Rebbe asked why in the first part of sentence it says you (i.e, speaking directly to the individual), whereas in the second part of the sentence it says your (i.e., in the third person)? To teach us that we should observe the Shabbos in such a way that we should influence our whole surroundings. Your animal will rest of itself, because of the spirit of Shabbos that you have created. The Gemorah tells of the ox of Rabbi Yochonon that was sold to a non-Jew. When the Shabbos came, the ox refused to work. The Shabbos had become such a part of his life cycle, that instinctively he knew that he had to rest on this day. We too must prepare for Shabbos in such a way that our entire family, friends and neighbors will realize that Shabbos is a special day. When they feel this special "kedusah" (holiness), they will look forwarding to it week to week, and it will become a central theme in their lives. i. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. Holy Man. "And you shall be holy men to Me . . . " You shall be holy, but as men -- that is, you are to sanctify your human conduct, for that is the main holiness of man. Hashem has no lack of angels in Heaven. (Rabbi Menachem Mendel of Kotzk, z'tl) j. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Our Individual Efforts. It is obviously beyond the abilities of even the greatest contemporary man to memorize all of the details of the Torah in 40 days, simultaneously comprehending all of its nuances. Moshe did all of this while also learning how to perform all of the mitzvos. Consequently, we can deduce that the process of study which occured on the mountain was no less than a miracle. Hashem bestowed this learning upon Moshe as one pours wine into a vessel. If this was a miracle, why were 40 days necessary, for this wisdom could have been imparted upon Moshe in a single moment? We learn from this that Moshe's efforts were required; only after this unique endeavor was Moshe rewarded with these remarkable results. His efforts, combined with Divine assistance, resulted in this amazing result. Moshe's study session was intended to serve as a paradigm for future generations. Effort is always required in Torah study, no matter how uniquely talented an individual may be, and Hashem rewards such effort with success. (HaRav Avigdor Miller) k. Darash Moshe (Rav Moshe Feinstein, z'tl) i. Accepting the words of our Sages in every generation. "And the entire people responded with one voice and they said all the words that Hashem has spoken we will do.'" (Verse 24:3); "And everything that Hashem has said, we will do and we will hear." (24:7). In the first of these two declarations of acceptance of Hashem's words, the Jews agreed to only accept those utterances which they knew to be said by Hashem. Hashem, however, knew that this type of acceptance was inadequate, since it is possible over time that certain things would be forgotten or their underlying reasons distorted. Therefore, He also desired that the Jews also accept the words of the Torah Sages of each generation. This includes both the words received by the Sages from their predecessors, but also their interpretations of the Torah's meanings. 19. TERUMAH a. Summary i. Building The Mishkon. Hashem commanded Moshe to build a Mishkon (Sanctuary), symbolizing His presence among the Jewish people and constructed per His Divine pattern. (With the exception of the Golden Calf, the balance of Shemos is devoted to the preparations for, and the construction of, the Mishkon.) The Jews were asked to voluntarily give offerings of precious metals, fabrics, skins, wool, oil, spices, incense and precious stones. The Mishkon consisted of the Chotzeir (Outer Court) containing the altar for burnt offerings and the laver used by the Kohanim (Priests), and the Tabernacle which was divided into two chambers -- (a) the Outer Chamber (the Kodesh) to which only Priests who performed sacred duties had access and which contained the Shulchan (Table of Showbread), Menorah and Mizbeiach HaKatoress (Alter of Incense); and (b) the Inner Chamber (the Kodesh Kadoshim ["Holy of Holies"]), which only the Kohen Gadol (High Priest) entered on Yom Kippur and which contained the sacred Oron (the Ark holding the 10 Commandments). The instructions respecting the construction of the utensils and the actual building needed in the Mishkon are detailed in this Parsha. b. Lil'Mode U'Lilamed (Rabbi Mordechai Katz) i. Hashem In Our Midst. Why was it necessary for the Jews to be accompanied during their wandering in the desert by the Mishkon? Doesn't Hashem's presence permeate the entire universe? And, why does the Torah use the words "And let them make Me a Sanctuary, and I will dwell in them" (i.e, and not "in it")? While we may learn that Hashem's presence is everywhere, our intellect can't readily conceive of this; thus, Hashem provided for a specific concrete place for His presence (i.e, the Mishkon, and later the Temple). But what do we have now? The Schechinah (Divine Presence) isn't reserved for the Mishkon and Temple -- every home, synagogue and house of Jewish assembly which exhibits a Jewish manifestation through prayer, learning, mitzvos (such as family purity, kashrus, mezuzah, etc.) is itself a haven of holiness in which Hashem dwells. ii. Two Types of Charity. The Jews were asked to make 2 kinds of contributions: (a) anything the individual desired to give; and (b) a set amount which everyone -- rich or poor -- was obligated to give on an equal basis. This gives us insights into charity. The first contribution teaches that those who are blessed with wealth should give charity. The second contribution underscores the fact that all of us should give charity, even if our worldly possessions are few. By so doing, we recognize that all of our possessions come from Hashem and that there are always others who are more needy than we are. iii. Avoiding Hypocrisies. In constructing the Oron, Hashem commanded that there be three arks -- each larger than the other, with the middle one wooden and the inner and outer ones gold. The gold both inside and outside reminds us that we must strive not to be hypocritical; that is, we must strive to be righteous both inwardly and outwardly. (Rabbi Perry Netter commented that there is one area where we should not be stopped by fear of appearing "hypocritical" -- in our growth in mitzvos. One should not shy away from taking steps toward fulfilling mitzvos, such as kashrus, Shabbos, family purity because one feels hypocritical that one isn't then ready to "go all the way". It is certainly better to begins to take steps, even small ones, towards mitzvos observance than to not begin at all.) c. Majesty of Man (Rabbi A. Henach Leibowitz) i. Pure intentions/ulterior motives. "Speak to the Children of Israel, and they should take an offering for Me [Hashem]". Why did Hashem need to emphasize "for Me"? After all, who would pass up the chance to contribute towards the Mishkon, and to seek forgiveness for the Golden Calf (according to Rashi, the Torah doesn't follow chronological order in this instance -- the Mishkon was actually assigned by Hashem as atonement for the Golden Calf)? The Torah is revealing a problem we must deal with daily -- even when it can't prevent us from performing mitzvos, our "yetzer hara" (evil inclination) can corrupt and attack even the purest intentions by creating ulterior motives for our actions; it persuades us to do mitzvos for honor and prestige, rather than wholeheartedly out of service for Hashem. If we view everything we do (e.g., our careers, money, etc.) as a means of serving Hashem, we can infuse the mundane with holiness. As Rabbi David Feinstein noted, this is why we recite in our blessing "Who has made us holy with His mitzvos" before performing a mitzvos; Hashem made us holy by giving us His mitzvos -- this is our honor. ii. Economic security. The Talmud teaches that the process of making the Showbread and incense were secrets held by the families responsible for their manufacture; the Rabbis were unable to figure out their secrets or duplicate their efforts. This teaches us that whatever Hashem decrees for us as a livelihood will always be ours -- no matter the state of the economy or how fierce our competition. d. Kol Dodi on the Torah (Rabbi David Feinstein) i. A wooden ark. Why was the middle ark wooden (and not gold)? Since wood is a living substance, which grows and reproduces itself (unlike gold which, while beautiful, is inert and lifeless) and is thus a more appropriate container to house the Torah. The Torah is not meant to be a display piece and sit lifelessly on a shelf; it is meant to be used and lived. A library of Jewish books which still looks new and shiny after 20 years in someone's home has no where near the beauty of a well-used library. e. Love Thy Neighbor (Rabbi Zelig Pliskin) i. We must always try to lighten others' burdens. Chizkuni writes that the Oron (Ark) wasn't made entirely of gold so as to lighten the burden of the Levites who had to carry it; this reminds us that we always try to alleviate the burden of our fellow man. f. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Spreading the light of the Torah. The Temple was not intended to be an isolated corner of holiness; rather, its windows were designed to spread light outward, for the holiness of the Temple was intended to illuminate the world. Like the Temple, the radiance of the Torah is intended to be spread. We must do all we can towards this end, by opening our hearts and homes to others and showing them the beauty of Judaism. g. Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Minutiae: an entree to holiness. Why does the Torah go into such detail about the Mishkon, particularly since (unlike the Temple), it was never meant to be a permanent edifice? The command to build the Mishkon came soon after the Jews had experienced Hashem's revelation at Mt. Sinai; when Hashem's physical presence departed, a second stage in the revelation took place -- a stage where it is incumbent upon man to actively draw G-dliness into the world and provide a dwelling place for Hashem in it. The Mishkon allowed the Jews to transform the physical into a dwelling place for the spiritual. The name of this Parsha -- Terumah -- has the dual meanings "separating" and "uplifting" -- by separating material objects from their mundanity and uplifting them to holiness, a Jew is empowered by Hashem to transform the entire world into one vast Tabernacle; in such service, every step and detail is important. h. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. "Take" An Offering. "And the L-rd spoke to Moshe, saying Speak to the Children of Israel, that they may take for Me an offering . . . " Why does the Torah use the word "take," rather than "give"? Because we aren't in a position to "give" anything to Hashem. Everything we have belongs to Hashem. Only through the act of using our possessions to perform good deeds for Hashem's sake do we truly acquire them, and if we then make a gift of them to Hashem it is as if we have given of our own property. (Malbim) ii. Building A Sanctuary In Your Heart. "And let them make Me a Sanctuary, that I may dwell among them." Shouldn't the text read, "that I may dwell within it?" The words "that I may dwell among them" refers to the Jewish people. It implies that it is the duty of each and every Jew to make a sanctuary within his or her heart, a place in which the Divine Presence may dwell. If all Jews build such a sanctuary, Hashem will dwell in the heart of each and every one of them. (Moses ben Chayim Alshekh) i. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. The Lessons of the Keruvim. "And the Keruvim shall be spreading out their wings on high . . . with their faces one towards another." (1) Each Jew must strive to achieve both attributes which are implied by the Keruvim. He should "spread his wings upward", making every attempt to consecrate his whole being to Heaven. At the same time, however, it is necessary to maintain "their faces one towards another," concerning himself with his fellow Jews' welfare and thinking of ways to be of service to his friends during their times of need. These two behavior patterns must be integrated into the behavior patterns of a Jew. Rather than being contradictory, they compliment each other. (2) The Talmud (Bava Basra 99a) questions the disparity between two verses -- the verse in our Parsha which describes the Keruvim as facing each other, and the verse in Divrei HaYamim which depicts them as facing away from each other. The Talmud explains this disparity by noting that when the Jews fulfilled Hashem's words, their virtue was reflected by the Keruvim embracing each other as a sign of Heavenly approval. However, when they didn't properly uphold Hashem's mitzvos, the Keruvim faced away from each other. We may suggest that the Keruvim were not merely indicating Hashem's displeasure, but were also portraying the underlying source of His disapproval -- when Jews are loving and caring to one another, they are fulfilling Hashem's Will. This effects a favorable response, represented by the Keruvim's embrace. When Jews turn away from each other, each only concerned with his well-being, the source of displeasure is likewise portrayed by the Keruvim. Our relationship with others reflects our orientation with Hashem. (HaRav Yitzchak Spektor, zt'l) ii. Holding On to Spiritual Inspirations. "That they take for Me a terumah." The Bal Shem Tov, z'tl noted that this Parsha, which contains the mitzvah of donating towards the building of the Mishkon immediately follows Parsha Mishpotim, which ends with the receiving of the Torah. He explains that the command to build the Mishkon was Hashem's way of telling the Jews to substantively actualize their acceptance of the Torah. It wasn't enough for them to proclaim, "We will do and we will hear," and then return to their normal lives as if nothing had transpired. It is imperative to stimulate the potential of our statements into action. If it remains dormant, eventually it will lose its spirit and vibrance. We may apply this concept to other forms of spiritual inspiration. Often one listens to a moving speech or has a heightened spiritual experience, only to let its effects dissipate. Beyond the change one experiences at the initial encounter, one must seek to sustain the original feelings. This form of emotional response is reinforced by Torah study. One who is spiritually inspired, but doesn't continue on to Torah study will unfortunately remain spiritually stagnant. The effort one expends in immortalizing his moments of spiritual elevation will be reflected in his personal growth and development. iii. An Offering From the Heart. "And offering from everyone whose heart motivates him to give . . . gold, silver and cooper." Each of these metals has a different value, yet they are mentioned together and considered of equal importance, for this is an "offering of the heart", regarding which it is stated "whether one gives more or less it is meaningless, as long as his thoughts are focused for (the honor of) Heaven." (Berachos 5b). j. Darash Moshe (Rav Moshe Feinstein, z'tl) i. Individual Sanctity. "Like everything that I show you." Rashi comments that this verse is to be read together with the preceding one: Make a Sanctuary for Me, like everything that I show you. If so, why does the Torah interrupt this thought with the promise: "so I may dwell among them?" The Torah wishes to show that Hashem's explicit instructions apply only to creating this sanctity, the sanctity of the Sanctuary. But, there is also another sanctity -- that which each Jew is required to bring into his heart and home by educating his children and instilling in his family the behavior and customs that the Torah holds as proper and desirable behavior. For this kind of sanctity, there are no general instructions which apply to everyone equally -- each person must develop for himself ways of educating his children which are best suited to the child's individual nature, personality and abilities. The essential point is that everything we do must be for the sake of Hashem (however that can be accomplished in a particular situation), to drawing others close to Hashem and his mitzvos. 20. TETZAVEH a. Summary i. Aharon & His Sons Are Chosen As Kohanim. Aharon and his sons Nadav, Avihu, Elazar and Isamar were chosen by Hashem to serve as Kohanim (Priests). One of their tasks was to keep the lamps of the Menorah burning continuously in the Sanctuary (the oil for the lamps was provided by members of the general community). While officiating in the Sanctuary, the Kohanim were to wear special garments. Aharon, as Kohein Gadol (High Priest), was to be robed in especially distinctive hand-made vestments. ii. Confirmation of Aharon & Sons. Their selection as Kohanim was confirmed by a number of symbolic acts -- Aharon was presented with a robe by Moshe and anointed with oil; the other Kohanim were then investitured; various sacrifices were brought to the Sanctuary, placed on the Kohanim's hands, waved before the Altar and finally burnt to symbolize the Kohanim's right to offer sacrifices. These rites were repeated daily for seven days. iii. Kohanim's Obligations. Among other things, the Kohanim were charged with bringing daily burnt-offerings of a yearling lamb (in both the morning and evening) on behalf of the Jewish people. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. The Meil & Loshon Ho'rah. Among the garments worn by the Kohein Gadol (High Priest) was the Meil (coat). The Meil was worn as atonement for sins involving "loshon ho'rah" (derogatory speech about others), as symbolized by the following: (a) its color (i.e., sky blue) is a reminder that our words rise to Heaven, and we should thus be careful what we say; (b) its neckline was tight, yet never ripped, reminding us to tighten our mouths when the desire to speak loshon ho'rah is felt; and (c) bells (gold bells which made noise, and cloth bells which were silent) hanging from the bottom, indicating that there are times when we should speak and times when we should remain silent. ii. A Lesson In Humility. Chazal teach that us that bells were to remind the Kohein Gadol of the need for humility in his actions, since it was a method of "asking Hashem's permission" before entering the Holy of Holies. c. Kol Dodi on the Torah (Rabbi David Feinstein) i. Ner Tamid (Eternal Light). There was a particular miracle which occurred in connection with the Menorah in the Mishkon (and later in the Temple) -- each day before sunset, the Kohein would light the seven lamps of the Menorah which were filled with just enough oil to last through the night; six of the lamps would burn until morning and go out, but the seventh would continue to burn until the following sunset (when all seven lamps were again lit). This miracle testified that the Shechinah (Divine Presence) was present in the Mishkon (and later in the Temple), and reminds us that Hashem's Hand is always at work in the physical world. ii. Atmosphere of Holiness. "And I [Hashem] shall meet there with the Children of Israel, and I shall be made Holy in My Glory". The Mishkon only had holiness because the Shechinah (Divine Presence) dwelt therein; as beautiful and elegant as its structure was, without the Shechinah it had no feeling of holiness. The same is true of our homes; they become holy only when we infuse an awareness of G-d's Glory into them and our activities, through the mitzvos of Shabbos and Holidays, family purity, Torah learning, mezuzah, etc. d. Growth Through Torah (Rabbi Zelig Pliskin) i. Do acts of kindness without expecting anything in return. "And you [Moshe] shall command the Children of Israel that they bring to you pure olive oil beaten for the light to cause the lamp to burn always." The Midrash comments that Hashem obviously didn't need their oil but "you should nonetheless make a light for Him just as He makes light for you." (The Midrash gives an analogy of a blind person and a sighted person who were walking together, with the sighted person leading the way. When they reached their destination, the sighted person asked the blind person to make a light, saying "I want you to do this so you will not feel a debt of gratitude for what I have done for you; now you have done something for me in return".) R' Yeruchem Levovitz commented that this teaches us what true kindness is -- doing something for others without any expectation of receiving something in return, and is illustrated by the following story: A teacher at Aitz Chayim Yeshiva in Jerusalem recalled a time when his child was seriously ill and he and his wife would have to stay by his bedside all night, seriously draining them both emotionally and physically. One night, Rabbi Aryeh Levin and his wife showed up and said "Go to sleep now, we will stay with your child"; in his genial, charming way, Rabbi Levin explained that it was doing him and his wife a favor since they had something very important to discuss which they couldn't discuss at home with their children present (A Tzaddik In Our Time). ii. Be proud of doing Hashem's will. The turban atop the Priest's head atoned for arrogance and conceit; one may, however, be proud when doing Hashem's will (i.e., as alluded to by the verse, "when pride is holy to the Almighty", then it can be on top of a person's head [Ksav Sofer]). When you are proud of your Torah values, you will not be ashamed to fulfill Hashem's commandments even if there are others who do not appreciate them or mock or insult you. And, when you are proud of your good deeds, you will be motivated to do more good. e. Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Moshe and his people: a unique relationship. Moshe's place in the Torah is truly unique. No one is featured so prominently nor more often; in fact, beginning with Shemos, his name is mentioned in all subsequent Parashas (until Devarim), except for this Parsha. What isn't he mentioned here? After the sin of the Golden Calf, Moshe said to Hashem "and if [You should decide] not [to forgive the Jewish people], then erase me from your Book [the Torah] which You have written". As a result, his name is omitted in this Parsha (as Chazal teach, "even a conditional malediction uttered by a righteous person comes to pass"). How was it that Moshe -- singularly devoted to Torah -- would eternally jeopardize his status in the Torah for a small group of individuals who committed the sin of the Golden Calf? As closely associated as he was with Torah, he was even more intimately bound up with the Jewish people. By so doing, he teaches us that the meaning of loving all Jews (whatever their status) with the greatest measure of self-sacrifice and without reservation. f. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. Serving Hashem At All Times. "The one lamb thou shalt offer in the morning, and the other lamb thou shalt offer at dusk." We must endeavor to serve Hashem in the morning as well as in the evening, in youth as well as in old age. In youth, the body is healthy and strong and man is in full possession of his vigor and energy. However, his mental faculties are still not fully matured. In old age, his mental faculties are fully matured, but his physical strength has declined. Accordingly, the morning sacrifice should remind man to accept the Sovereignty of Heaven when the sun of his own life in on the rise, and to not allow himself to be led astray. The sacrifice which man is required to offer at dusk should teach him that even when the sun of his life is about to set, he must not grow lack in his endeavors, but must gather new strength by serving Hashem. (HaDrash VeHaEyun) g. Darash Moshe (Rav Moshe Feinstein, z'tl) i. Kindling the Menorah. "Aharon and his sons shall arrange it from evening until morning . . . and you, bring near to yourself Aharon your brother." It is noteworthy that the commandment to kindle the Menorah was given to Aharon and his sons before they were officially initiated into the Priesthood. From this we can see that Aharon made himself worthy of lighting the Menorah even before he became a Kohein, by virtue of his own accomplishments and independently of his status as a Kohein. Indeed, it was the merit of kindling the Menorah that brought him and his sons into the Priesthood, since the light of the Menorah permeates the entire world and inspires everyone to educate his children to study Torah and observe mitzvos. Furthermore, we learn from this the great obligation which parents and teachers have to give their charges the best possible education and upbringing. Just as the Kohein continued to kindle each light until it's flame ascended by itself (Shabbos 21a), so too are parents and educators required to inculcate Torah in their children and students in such a way that they will be able to understand and grow in Torah by themselves. h. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. The Priestly Vestments. "And you shall make sacred garments for Aharon your brother for glory and majesty." The Torah devotes an entire Parsha to the preparation of the priestly vestments. Indeed, the Torah gives more space to the priestly vestments than to the holy vessels which were actually used in the Mishkon. Although the priestly vestments were not an actual part of the service, the service could be performed only when the Kohein was wearing them. It seems apparent that the vestments performed a sublime role. The Chizkuni explains that these garments constituted a sanctified beauty. Clothing is a symbol of man's higher nature. By distinguishing between man and animals, clothes give a man special dignity. The Koheinim were, therefore, required to dress in accordance with their exalted position, reflective of man's higher calling. HaRav M. Gifter, Shlita suggests the following additional insight into the vestments: every virtue which man possesses is valued according to his ability to "clothe" himself in that characteristic. Man's essence must mirror these qualities. The moral attributes and character refinement manifested by the Kohein should be inherent throughout his entire essence. It should be reflected externally as well. If these traits are not externally apparent, then the Kohein is not suitable to entreat Hashem on behalf of Am Yisroel. HaRav Gifter extends this idea to include all Jews, since we are all obligated to affirm ourselves as a member of "a kingdom of priests and a holy nation." To fulfill this noble goal, we must invest ourselves with the "clothing" of a holy nation: pure moral characteristics, Torah and mitzvos. Our worthiness of the mantle "holy nation" is symbolized by our being "clothed" in our holy merit. ii. The Ner Tamid (Eternal Light). The Pardes Yosef compares the constant burning of the Ner Tamid to the Ner Tamid of Torah which must maintain its continuity in the hearts of every Jew. All too often we affix the Ner Tamid in the House of Study and Shul, and abandon it there. It must also burn "outside the Testimony" -- in the home, in the streets and throughout all of our endeavors. The Ner Tamid of Torah guidance should direct every facet of our lives. 21. KI SISA a. Summary i. A Census Is Taken. A census was taken of male Israelites over the age of twenty (who were liable for military service), in connection with which each man was to make a token payment of a half-shekel of silver to be used for the construction of the Sanctuary. ii. Details of the Sanctuary. Aharon and his sons were told to make a brass laver to be used as a washing basin, which laver was to stand in the Court between the altar of the burnt offering and the entrance to the Sanctuary. Oil from four prescribed aromatic herbs mixed with olive oil was to be used to anoint the priests and vessels, and incense made from selected sweet spices was to be prepared for sacred use. Betzalel and Oholiav were Divinely chosen to supervise construction of the Sanctuary. Despite the importance of this task, the Jews were reminded to cease all work on Shabbos. iii. The Golden Calf ("Eigel HaZohav"). Moshe had been on Mt. Sinai for 40 days and 40 nights and the people, fearing that he wouldn't return, clamored for a visible object which they could worship. They persuaded Aharon and his sons to build a Golden Calf from their jewelry. The people brought offerings to, and sang and danced around, the Golden Calf. Hashem was angered at this display of heresy, and He sent Moshe down from the Mountain, informing him of the Israelites' sin and vowing to destroy them. Moshe entreated Hashem to be merciful and not give the Egyptians the opportunity to gloat over the Israelites' misfortune, but instead to remember His eternal covenant with the Patriarchs. On hearing this plea, Hashem agreed to give them another chance. iv. Moshe Destroys The Tablets. Descending from the Mountain on the 17th of Tammuz with the two tablets of the law engraved by Hashem on stone, Moshe witnessed the Jews' heresy with the Golden Calf and threw the tablets to the ground in disgust. Moshe then destroyed the Golden Calf by burning it, grounding it into powder and throwing it into a stream (from which he made the Jews drink). He rebuked Aharon, who responded that he had been forced to carry out the people's demands. Moshe then called upon all of his supporters to rally around him; the Levites (none of whom, according to Da'as Z'Keinim, had participated in the Golden Calf) responded immediately and, at Moshe's command, slew about 3,000 leaders of the revolt (less than .001% of the 3 million people). v. Moshe pleads for Hashem's Mercy. Moshe's love and compassion for his people led him to implore Hashem to forgive them, for if they were destroyed he had no desire to live. Hashem responded that only those who willfully sinned would be destroyed, but, in view of Moshe's interceding on their behalf, the remainder of the people would be escorted (by Hashem's messenger, not Hashem Himself) into Israel. Upon hearing of Hashem's disapproval, The Jews mourned and removed their ornaments as a sign of grief. vi. Moshe Pitches His Tent Outside the Camp. Moshe pitched his tent outside the camp which had been defiled by the Golden Calf. In intimate communication with Hashem, he asked for a revelation of the Divine attributes to assist him in leading the people. Hashem reassured him that He would be merciful and lead the people into Eretz Yisroel, for Moshe had personally found favor in His eyes. In reply to a further request that he be able to behold the Divine Glory, Moshe was told that no mortal could see Hashem and live. Nevertheless, Moshe was allowed a glimpse of the Divine Radiance from behind a cleft in the mountain rock. vii. Moshe Ascends Mt. Sinai. Once again, Moshe ascended the Mountain alone, carrying with him the two new tablets he had been commanded to prepare. Hashem descended in a cloud, revealed Himself and renewed His covenant with Israel by repeating the chief commandments previously given (e.g., the prohibition against idolatry, the commandment to observe the Festivals and Shabbos, etc.). Hashem Himself inscribed the Ten Commandments on the two tablets, while Moshe recorded the contents of the renewed covenant. After an additional forty days and forty nights on the Mountain, during which he abstained from all food and drink, Moshe again descended the Mountain and returned to the camp. His face shone with a Divine glow and he communicated Hashem's words to Aharon, the Elders and then the entire assembly. After he had finished speaking, Moshe covered his radiant face with a veil. Thereafter, he removed it only when he entered Hashem's Divine presence or when he delivered his message to the people. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. The Census. Why was a "half" shekel used? According to Rambam, this teaches us that no Jew is complete when alone -- a Jew can only reach the ultimate spiritual heights when he/she associates and cooperates with fellow Jews. ii. The Golden Calf. After all of the miracles (the 10 plagues, the splitting of the Red Sea, etc.), how could the Jews have committed this sin? The Jews were prompted by a miscalculation regarding which day the 40 days and 40 nights commenced (i.e., the Jews erroneously believed that the day Moshe left counted as the first day). c. Living Each Day (Rabbi Abraham Twerski) i. The Golden Calf. R' Chaim Shmulevitz explains that the above miscalculation led to a momentary period of confusion and depression -- since the Exodus, they had been under Moshe's constant leadership; his guidance and direct communication with Hashem gave them stability and certainty. When they feared that Moshe wasn't returning, they panicked, leading them to build the Golden Calf. This teaches us that we must be particularly alert during moments of confusion and depression in our lives, since we can be vulnerable to mistakes and errors in judgment. d. Artscroll Chumash i. The Half Shekel. (1) Israel's status is elevated by contribution to charitable causes; this is why they were counted by having the nation join in contributing to a sacred cause. (2) The equal participation of the entire nation symbolizes that all Jews must share in achieving the national goals; by "passing through" the census, they (and we) are required to forsake our own selfish interests for the collective good. (3) The half-shekel contribution is also mentioned as "atonement for your souls", which symbolizes the great power in the unity of a nation striving toward a common goal; when everyone joins in a constructive cause, the spiritual merits of all the individuals become merged so that their personal attainments come together to assist one another. ii. Toiling in Torah. Rashi notes that while Hashem taught Moshe the Torah throughout the 40 days and 40 nights he was on Mt. Sinai, he constantly forgot it. Finally, Hashem gave him the Tablets as a gift; if it was impossible for someone even as great as Moshe to absorb the entire Torah, why didn't Hashem give him the Tablets at the outset, rather than forcing him to toil for 40 days/40 nights? Chiddushei Harim explains that the Torah can only be understood with Hashem's help, but that He only gives such assistance after someone has tried his/her utmost to master it on his/her own. Thus, Moshe earned the Divine gift by means of his effort. e. Kol Dodi on the Torah (Rabbi David Feinstein) i. The Half-Shekel. Why was each man commanded to give exactly one half-shekel? Just because people serve Hashem and the community in different capacities doesn't mean that one necessarily contributes more than the other. Hashem doesn't look at the total hours spend in service of Him, but how much of an individual's available time is devoted to service of Hashem and the sincerity with which one serves Him. Thus, everyone who serves Hashem to the utmost of their ability stand as equals before Hashem. f. Growth Through Torah (Rabbi Zelig Pliskin) i. Having peace of mind on Shabbos requiring mastering your negative traits. "Six days work shall be done, and on the seventh day it should be a complete rest sacred to the Almighty." Rashi comments that a "complete rest" entails changing (not merely controlling) one's negative traits and emotions (e.g., worry, temper, anger, etc.) and striving to master positive attitudes and approaches which are conducive to peaceful relationships with others. This ideal is illustrated by the following story: One Friday night, a cop came to R' Yaakov Yosef Herman's house to inform him that he should go immediately to his store, which was ablaze. R' Yaakov thanked him for the message, but explained that he couldn't since it was Shabbos. The entire Shabbos, R' Yaakov showed no anxiety. After Shabbos ended (and he finished an unhurried havdalah), he went to his store, expecting to see it in shambles; instead, his store was in tact and it was the adjoining store which had been destroyed (All For The Boss). ii. When you make a mistake be flexible enough to admit it and improve yourself. "And Hashem said to Moshe, I have seen this people and they are a stiff-necked people". R' Simcha Zissel comments that despite the enormity of the sin of the Golden Calf, the main fault cited by Hashem is that the Jewish people were "stiff-necked" (i.e. that they lacked the flexibility to admit their error). When someone is flexible, he/she will be able to regret and make amends for their mistakes, and change. g. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. The Shabbos. "To observe the shabbos throughout their generations . . . ". The Hebrew word le-dorotham ("throughout their generations") is spelled without the vav; hence, it may be read le-dirotham ("throughout their dwelling places"). When Shabbos enters and the dwelling place of the Jewish home is ready to receive it, the Divine Presence says "I will dwell here with you." (Yalkut Reubeni) ii. Understanding life events. " . . . and thou shall see My Back, but My Face shall not be seen." An alternative reading: " . . . and thou shall see My Ways" afterwards, but they shall not be seen before. Frequently, we don't understand the purpose of certain events in our lives when they occur. Only afterwards, with the passage of time, do the meaning of these events and the purpose of Providence in bringing them to pass become clear. (Torat Moshe) h. Darash Moshe (Rav Moshe Feinstein, z'tl) i. The Second Set of Tablets. "Carve for yourself two tablets of stone." Why did Moshe have to hew the second tablets himself before Hashem wrote on them, while the first tablets were made entirely by Hashem, both the carving and the inscription? To answer this, we must first understand why the Jews sinned with the Golden Calf, causing the destruction of the first tablets and necessitating the second set. They believed that since the first tablets, which contained the essence of the Torah and had been given at Mt. Sinai, was totally Hashem's work, it would be impossible for humans by themselves to understand the depths of Torah without the supernatural powers. Therefore, they built the Golden Calf in the erroneous belief that by serving it they could come closer to Hashem and achieve a deeper understanding of His Torah. As long as Moshe was with them, they relied on him to teach them Torah and bring them closer to Hashem. Now that they thought he was dead, they felt compelled to look for other forces to fill the void, and so they made the Calf. The truth is, however, that the Torah was intended for mortals to understand directly with their own powers, without resorting to supernatural intermediaries and it is in our hands to achieve the most lofty level of Torah solely with our own powers. Thus, Hashem wanted the second tablets to be as much as possible the work of Moshe, to show the people that they too could achieve everything that was in their own power to achieve. If we only make the effort, Hashem will help us understand His Torah and to reach the highest levels it holds for us. In Malachai 3:22, the prophet called the Torah the "Torah of Moshe," the Torah which was given through humans and intended for humans to fathom with their own resources. i. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. A Stiff-necked People. The Israelites are referred to as a "stiff-necked people". This reference can also be viewed as a blessing in disguise. By being "stiff-necked," we have been able to muster the moral challenge to maintain our faith in Hashem, despite the pain and suffering which have accompanied us throughout history. We have continued to hold our heads up high. ii. The Inner Voice. "And Moshe stood in the gate of the camp, and he said Whoever is with Hashem should come to me!'" The Chofetz Chaim taught that there is a lesson to learn from Moshe's call to the people. Every Jew has moments in which he hears that inner voice call out "come to me!" -- to go forward and act for Torah, to do a mitzvah. Listen when you hear that sound, and respond immediately while the opportunity is still there and while the plaintive cry is still reverberating inside of you. 22. VAYAKHEL a. Summary i. Details of the Sanctuary/The Shabbos. Moshe transmitted to B'nei Yisroel the details of Hashem's commands relating to the Sanctuary and its contents, but first emphasized the holiness of the Shabbos, on which no work was allowed. ii. Contributions for the Sanctuary. When asked to contribute towards the construction fund for the Sanctuary, B'nei Yisroel responded most generously, each individual donating what he or she could. Woman with the requisite skills spun the linen material. Princes of each tribe offered precious stones for the breastplate, as well as oils and spices for the incense. Some woman even donated their mirrors of burnished cooper for the creation of the laver and its base. iii. Betzalel and Oholiav. Moshe made specific mention of the fact that Hashem had singled out Betzalel of the tribe of Yehudah, a man of wisdom, understanding and experience, to supervise the details of the construction. He was aided by Oholiav of the tribe of Dan, who was a talented engraver and weaver. iv. Donations for the Sanctuary/Building of the Sanctuary. The gifts for the building of the Sanctuary became so plentiful that the workers were able to report that they had more materials than they needed. Soon, section by section the Sanctuary and its contents began taking shape. The people were then asked to refrain from donating additional items. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. Shabbos. Shabbos is one of the mainstays of Judaism. It provides an aura of holiness for our mundane lives, and provides a peak for the activities of the week. Yet, throughout history, they have been those who have scorned the laws of Shabbos, claiming that they are too restrictive or irrelevant. After all, they ask, if Shabbos is a day of rest why is watching tv or other restful activities prohibited? Of course, the basis for observance of Shabbos is the verse in the Torah stating, "and He (G-d) rested on the Seventh Day from all His work which He had made." Why did G-d find it necessary to rest? Isn't He all-powerful? Therefore, how could He possibly become fatigued? Obviously, then, Hashem wasn't required to rest in any physical sense. What the Torah means is that Hashem paused from the basic work of creation on the Seventh Day, for the world had already been created. The Seventh Day was one which Hashem set aside for admiring his creations and considering the earth in its totality. In this way, Hashem set the standard for humans to sanctify the Shabbos as a day on which to turn away from earthly concerns and instead view life in its totality. What is life for, and how can we elevate ourselves spiritually? It is for reason that creative work, such as the type of work performed in connection with the Mishkon, is banned on Shabbos. Shabbos is a day to acknowledge Hashem's creation of, and mastery over, the world. It is, therefore, a day which one should devote to prayer, learning, and family togetherness, rather than mundane matters. We have six days during which we can worry about business and other matters. We can set aside one day to reflect upon the purpose of all of our efforts. This one day, then, is Hashem's day, during which His holiness will permeate our thoughts and actions. (1) There are also those who insist that one can't survive financially if he or she refrains from working on the Shabbos (and Yom Tov). Those who choose to observe the Shabbos (and Yom Tov) understand the lesson of the following parable: A man was riding his horse down a long, winding road when he noticed an elderly man crunched under the load of an obviously heavy package. "Would you like a lift," the rider asked? The old man readily agreed and mounted the horse, yet he didn't remove his heavy backpack. After observing the man for a while, the rider asked him, "Why don't you remove your heavy bag and place it on the horse?" The old man shook his head, and said "You were nice enough to pick me up. How can I impede your trip by placing such a heavy burden on your horse?" "Don't worry," responded the rider, "the horse is bearing the weight of the burden whether you place it on his back or yours. You may as well make matters easier for yourself and place it directly on the horse." Likewise, we should have enough faith in Hashem to allow Him to bear all of our burdens during the Shabbos. After all, it is He carries us the rest of the week! There is no need to worry that if one observes the Shabbos, he or she will suffer financial losses. In the long run, the Shabbos observant Jew has only to gain from his/her faith in Hashem. (As Tehillim 37:3 teaches, "he who delights in the Shabbos is granted his heart's desires.") ii. The Women's Jewelry. As mentioned earlier, the Golden Calf was fashioned from jewelry solicited from the Jewish women. However, the Torah indicates that the collection of such jewelry was not a simple matter. On the one hand, we find Aharon suggesting that the women donated their jewelry for the Golden Calf. On the other hand, however, we see the men handing the jewelry over to Aharon; this implies that the women did not give their jewelry willingly and that the men took it by force. Obviously, the women were most reluctant to contribute anything for the service of idol worship. As a reward, the women were given the opportunity to contribute first towards the construction of the holy Sanctuary. They did so willingly, donating their best jewelry with impressive zeal (in obvious contrast to their unwilling participation in the construction of the Golden Calf). This time they knew they were assisting a worthy cause, and they were most eager to offer their jewelry. c. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. Shabbos and Loshon Horah. "And you shall kindle no fire through your habitation on the Shabbos day." The Shabbos is a day of rest, on which we desist from discussing business and other matters and often instead discuss communal affairs and our friends, family and others. This is why be are admonished to "kindle no fire" -- that is, we must not mar the rest and sanctity of the Shabbos by talking loshon horah (gossip) about others. (SheLaH HaKodosh) ii. Don't delay in fulfilling your good intentions. "Every wise-hearted person among you shall come and make all that the L-rd has commanded." If you wish to fulfill a commandment, do it with dispatch. Spending time discussing your intentions may impede action. This verse reminds us to immediately turn our resolve into action. (HaDarsh VeHaEyun) d. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Serving Hashem to the best of your abilities. The Midrash notes the various "partnerships" involved in making both the Mishkon and the Holy Temple. Regarding the Mishkon, it is stated that Betzalel of the tribe of Yehudah and Oholiav of the tribe of Dan spearheaded the work. The Midrash points out the significance of using an artisan from the tribe of Yehudah (the most exalted tribe) and a member of the tribe of Dan (the lowliest tribe). By placing them together, G-d taught us never to look with disdain upon one whose origins are not noble, for in Hashem's eyes the great and the small are of equal stature. A less gifted person who serves Hashem will all of his/her capabilities ranks equal to one who is more gifted, for Hashem judges a person in accordance with the intention of his/her heart. e. Growth Through Torah (Rabbi Zelig Pliskin) i. When giving a monetary donation, involve your heart. "Whoever is of a willing heart, let him bring it, an offering of the Almighty." Rabbi Simcha Zissel of Kelm explained this verse to mean that those who brought offerings to the Sanctuary should bring their hearts along with their offerings. It isn't sufficient just to give a monetary donation; Hashem wants our hearts, that is our thoughts and emotions. They, too, should be an expression of our generosity. When you give money to a charity or a worthy institution, you help the cause to which you are giving. But when you give your heart as well, you are changing an element of yourself; each such donation makes you into a more giving person. When you give, reflect on what you are giving. ii. Increase your initiative and you will accomplish much. "And each person whose heart motivated him came." Ramban states that they needed motivation from their hearts because there was no one who had any previous experience with the skills necessary for the Mishkon, and there were no teachers available to train them. But, there were people who had the courage to come before Moshe to tell him, "I will do all that you say." Rabbi Yeruchem Levovitz commented that the Torah is noting that the people who were successful in building the Sanctuary were successful because of their inner courage to come forward and volunteer to do what was needed. We must be aware of the moments in our lives when we felt a strong desire to accomplish spiritual greatness. We must let those memories motivate us to have even more initiative for true accomplishments and the courage to do what is needed. One who has a strong desire to accomplish something will find that he/she has many talents and abilities that would have remained dormant had he or she lacked that drive. iii. Share your knowledge with others. "And he put in his heart to teach." There are people who have special knowledge and skills but do not want to share them with others. Therefore, the Torah praises Betzalel because he was willing to share his knowledge with others. (Ohr HaChayim) If a person realizes that his/her knowledge is merely a gift from Hashem, he/she will readily pass them on to others. He/she will want to accomplish the most that is possible, and if more people have that special knowledge more will accomplished. f. Majesty of Man (Rabbi A. Henach Leibowitz) i. Controlling our emotions. As noted above, Hashem selected Betzalel to construct the Sanctuary. Betzalel's grandfather, Chur, was killed trying to dissuade B'nei Yisroel from building the Golden Calf, for which the building of the Mishkon was meant as an atonement. Hashem deemed it especially fitting for Betzalel to fashion the Mishkon. Why? Wasn't Betzalel a poor choice for the job? After all, he surely must have felt some hatred towards B'nei Yisroel for the slaying of his grandfather. Such hatred should have interfered with his ability to act on their behalf and for their benefit with the level of purity of intentions necessary. Nevertheless, the Midrash tells us that the Mishkon was never destroyed, only hidden, because it was holy, without any impure motives involved in its construction. How was Betzalel able to attain this level of purity of heart and block out all feelings of vengeance and hatred, and fulfill his assignment with total holiness? He used the tremendous energy inherent in every person to overcome the formidable barrier of vengeful feelings. Rabbi Moshe Chayim Luzzato in Mesilas Yesharim discusses the intensity of the emotion of revenge. He tells us it is one of the hardest emotions to control because revenge is man's only comfort towards one who has wronged him. Yet, man was designed by Hashem to fulfill the specifications of the Torah, the blueprint of creation. If the Torah commands us not to take revenge, then man by definition is endowed with the capability to meet the challenge. It took nearly superhuman strength for Betzalel to totally put aside the negative feelings he had towards B'nei Yisroel. Yet, he summoned that power within himself and succeeded in fulfilling his objective. The love for his brethren possessed by his grandfather Chur that compelled him to risk his life by trying to stop the Jews from sinning was inherited by Betzalel. The special feeling for his brethren was what made Betzalel uniquely suited to build the Mishkon. We often feel that our emotions control us; in actuality, we can master our emotions. We are created in Hashem's Image and have capabilities of self-control far beyond those commonly attributed to us. The lesson Betzalel teaches us is that we can even take on our strongest emotions and totally remove them from our conscious and subconscious minds. At the same time, this heightens our obligation to use that potential. Fulfilling this obligation is a means towards the most holy of ends -- bringing peace to the world. g. Living Each Day (Rabbi Abraham Twerski) i. Enthusiasm for mitzvos. In this Parsha, we read of the various donations of materials that the Israelites made to provide for the construction of the Sanctuary. The leaders of each of the tribes donated the precious gems for the breastplate of the High Priest. Rashi notes that Hebrew word for "leaders" is lacking a vowel, and that this omission designates that there was a flaw in their gift. What was the flaw? They said, "Let all the people make their respective donations, and whatever is lacking we will then provide." Why was this a flaw? Wasn't it reasonable and praiseworthy to agree to underwrite whatever was lacking? Yes, says Rabbeinu Bachya, but if one has the opportunity to be first in the performance of a mitzvah, and delays for whatever reason, that indicates a lack of diligence and zeal and for that the leaders were chastised. One can be first to respond to community or individual needs, or one can wait to do so at a later point. All of these actions are indeed meritorious whenever they are done, but the degree of diligence and enthusiasm reflects the quality of one's commitment. h. D'rash Moshe (Rav Moshe Feinstein, z'tl) i. A Public Affirmation. "And Moshe assembled the entire Congregation of the Children of Israel and he said to them: These are the words that Hashem commanded, to do them. Six days shall labor be done and on the seventh it shall be holy for you, a Shabbos to Hashem." Why did Moshe call the people into assembly especially to give them the mitzvah of Shabbos? There is a lesson here. Just as the mitzvah of Shabbos, which is a sign of Hashem's eternal covenant with Israel, need an assembly to publicize it, so too, all other "signs" of Hashem's covenant should be done in public. This is reason, for example, that a bris is normally performed at a festive gathering. It also explains the custom that everyone calls out loudly immediately after the circumcision that "just as he has entered into the covenant, so may he enter into the Torah, chupah and good deeds." Apart from giving a blessing, this formula proclaims the terms of the covenant between Hashem and the newly circumcised infant/his parents. Namely, his parents are expected to teach him by learning Torah and by marrying and raising a family in the way of the Torah and good deeds. i. Reb Michel's Shmuessen (Rabbi Michel Barenbaum) i. The Shabbos' Sanctity. Rashi explains that although the commandment to observe the Shabbos was part of the 10 Commandments, it was repeated here to remind the nation that even the construction of the Sanctuary did not override the laws of Shabbos. The ramifications of Rashi's understanding are truly astounding -- even though the Sanctuary provided a resting place for the Divine Presence in this world from where Hashem's glory would radiate outward and fill the entire world with knowledge of Him, the laws of Shabbos still took precedence! This concept merely enforces what every Jew instinctively feels inside -- that Shabbos is not merely an abstract idea, but a great spiritual entity which is itself an "abode" for the Divine Presence. Thus, since Shabbos was created before the Sanctuary, it is fitting that it take precedence. How is Shabbos an "abode" for the Divine Presence? The answer lies in Sforno's commentary where he explains why the commandment to construct the Sanctuary came after the sin of the Golden Calf. Sforno explains that prior to this sin, the Jewish People were capable of adhering to the Divine Presence wherever they choice. Following the sin, however, they lost this supreme level of spirituality -- this additional soul -- and it became necessary for them to build a confined structure in which the Divine Presence would reveal Itself to them. Shabbos shares similar qualities with this unlimited spiritual relationship the Israelites had with Hashem prior to the Golden Calf. Shabbos is a conduit of spiritual force allowing any Jew to adhere to the Divine Presence, regardless of his or her location. 23. PEKUDEI a. Summary i. Construction of the Mishkon. At Moshe's command, the total cost of the Sanctuary construction was computed. The work was approved and inspected by Moshe, who blessed the people for their assistance in this magnificent achievement. On the first day of the month of Nissan, almost a year after the Jews' departure from Egypt, the Mishkon was erected under Moshe's personal supervision and its contents were arranged in the prescribed order. A cloud covered the Mishkon, which was suffused with Hashem's Glory. Whenever the cloud lifted, it signaled Hashem's desire that the Israelites continue their journey. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. Moshe under suspicion. What was the primary reason for Moshe's detailed accounting of the costs of the Sanctuary? Chazal commented that there were apparently some who suspected that Moshe might have kept some of their Sanctuary contributions for his own use. Accordingly, he responded by showing one and all that every single coin and article contributed was indeed used for the Sanctuary. This illustrates the importance of not judging another person hastily. This lesson is also illustrated by the following two stories: (1) Two valid witnesses appeared before the Rabbinical Court to testify that they had seen Rabbi Bunim eating cake and coffee on Yom Kippur. The Rabbis investigated the matter and found out exactly what had happened. Rabbi Bunim's daughter-in-law gave birth right before Yom Kippur. About an hour into Yom Kippur, Rabbi Bunim asked her if she had eaten anything as one is required to eat despite the fast in such circumstances. When he was told that she refused to eat because it was Yom Kippur, he insisted that she take some refreshments. She refused to eat unless her father-in-law personally gave her the food. Since this was a matter of saving a life, Rabbi Bunim took cake and coffee in hand and brought them to her. Just at that moment, the two witnesses looked out the window and saw the Rabbi carrying the food and mistakenly assumed that he was going to eat the food himself. (2) Rabbi Aryeh Levin was well known for his care in judging everyone favorably. He once related to somehow how he acquired this attribute: "It happened when I attended the funeral of Rabbi Eliezer Rivlin, a prominent treasurer of charity funds in Jerusalem. The deceased has an intimate friend, Rabbi Shmuel Kook, with whom he has worked for 30 years. When the funeral procession began, I noticed Rabbi Kook enter a flower shop and buy a flower pot. I was shocked and went over to Rabbi Kook to rebuke him. Is this the way you add to the funeral of a life-long friend?' I censured him, Couldn't you find a more appropriate time to buy a flower pot?' Rabbi Kook then explained his behavior. He had befriended someone who was hospitalized with a highly contagious disease and had died the day before. The doctors, who were not Jewish, ordered that all of his belongings be burned. When Rabbi Kook heard about the orders, he pleaded with the doctors not to burn the man's Tefillin, but to allow him them to be carefully buried instead. The doctors agreed that if he obtained a earthenware pot they would permit the Tefillin to be buried in it. But, they warned him that he only had until 12 noon. Therefore, he had to leave the funeral procession of his best friend in order to meet the deadline. "At that moment, I made a resolution to always judge others favorably." ii. The Aron and the flask of Mun. We find that both the Aron (holy Ark) and a container of Mun (Manna, food from Heaven) were hidden. Why were these two specific items hidden? Certainly, the Aron which contained the holy Torah written on Mt. Sinai was too sanctified to be open to full public view. However, the Mun was gathered by the people regularly. Why, then, was the Mun with the Aron in this regard? We learn from this that the Aron and Mun are symbolic of two aspects of life. The former represents the spiritual qualities, while the latter (being food necessary for the body) represents materialism. Both are necessary if life is to flourish. Chazal have commented, "if there is no flour, there is no Torah. If there is no Torah, there is no flour." (Pirke Avos 3:17) In other words, we can not exist physically and learn Torah if we do not at the same time tend to our bodily needs; at the same time, if we disregard the Torah, then our physical existence becomes meaningless. It is for this reason that the Aron and Mun were associated -- the aspects of life that they symbolize must be unified. c. Growth Through Torah (Rabbi Zelig Pliskin) i. Everyone can fall prey to envy, but one can overcome it. After being told to anoint Aharon, Moshe was told in reference to Aharon's sons, "and you shall anoint them as you anointed their father." Rabbi Meir Simcha HaCohen explained that when Moshe was told to anoint his brother Aharon, he was able to do so with a complete heart. Moshe, the younger brother, was the leader of the Israelites and was happy that his brother was the High Priest. But, in reference to Aharon's sons the situation was different. Moshe's own sons were not going to succeed him as leaders. Thus, when it came to anointing sons, Moshe might have felt envy. Therefore, Hashem told Moshe to anoint Aharon's sons with the same whole-heartedness and joy with which he anointed their father (Meshech Chochmah). Even someone as great as Moshe must internalize attitudes to overcome envy. Moreover, we see that it is possible to see joy and enthusiasm for another person's success, even if that person has something that you do not. ii. Focus on doing the will of Hashem. "And Moshe did all that Hashem commanded him, that is what he did." Moshe's motivation in all that he did for the Sanctuary was for Hashem's honor. Even though he personally would gain from the construction of the Mishkon, for Hashem would communicate with him there, he was not motivated by thoughts of his own glory. Nor was he motivated by thoughts of the honor of his brother Aharon, who was to be the High Priest. Moshe focused solely on doing Hashem's will. This is a most difficult task -- to do something for which you will receive a personal benefit, yet still have pure motivations. d. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. The purpose of gold. "All the gold that was used for the work in all the work of the Sanctuary . . . " (An alternative reading: "all the gold that was made for the work in all the holy work.") This implies that gold was put into the world only so that man should use it for good and sacred purposes. (Tiferet Yonathon) ii. A Hundred Blessings. The number of sockets needed for the Mishkon was 100, the same number of the blessings which must be recited daily. This implies that just as the sockets served as the foundation of the Mishkon, the daily blessings provide the foundation of the sanctity of the Jewish individual. (Hiddushei Harim) e. Darash Moshe (Rav Moshe Feinstein, z'tl) i. An accounting of our blessings. "These are the reckonings of the Tabernacle." The accounting of the various materials donated for the Mishkon interrupts between the narrative of the construction of the Mishkon and the fabrication of the priestly garments, which begin afterwards with the making of the Ephrod. This verse holds a profound lesson which can constantly be applied to our lives: just as the artisans had to account for their use of every ounce of materials that was donated for the construction of the Mishkon and its furnishings, so also must we be able to give an accounting for the bounty with which Hashem has blessed us. Did we devote the time and years which Hashem allots us to Torah and mitzvos? Did we use our money and possessions for charity, hospitality and helping people? We should not think that the resources which Hashem gives us are ours to use as we desire. On the contrary, the Torah gives detailed rules governing our conduct and the use of our property. Each of us will be called upon to account as to whether we have used all of the talents and resources which Hashem has provided us to fulfill His will through Torah and mitzvos. A famous story is told in the name of many great Chassidic Rebbes, including Reb Zusia. He often said that after a person dies and ascends to the heavens for judgment, he is required to defend his past actions and behavior. But, he isn't asked why he wasn't as great as Moshe, as learned as Rabbi Akiba, etc. Each person has difficult capabilities and is only asked why he didn't use his G-d-given talents to the fullest -- was he as great as he could have been?! f. Kol Dodi on the Torah (Rabbi Dovid Feinstein) i. The connection between mitzvos between man and G-d and mitzvos between man and man. "And they attached the Choshen by the rings to the rings of the Ephrod with a thread of Techeiles to be on the Cheishev of the Ephrod; the Choshen shall not budge from the Ephrod as Hashem has commanded Moshe." This verse seems to imply that once the Choshen and Ephod were connected, they were never allowed to be separated. Therefore, each time Aharon put them on, it was a single connected garment which had to be slipped over his head. There is interesting symbolism in this commandment not to separate the Choshen from the Ephrod once they were connected. Chazal teach that Ephrod represented mitzvos between man and G-d, and specifically atoned for the sin of idolatry. The Choshen, on the other hand, represented mitzvos between man and man; specifically, the Choshen atoned for perversion of justice. Generally we say that these two categories are of equal importance and that it is impossible to separate them. Thus, one can't serve Hashem properly unless his relations with his fellow man are in order. And, conversely, a fear of Hashem is the basis of proper human relations. The fact that High Priest never donned the Choshen without the Ephrod highlights the inextricable connection between these two types of mitzvos. g. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Fulfilling Your Function. "And so Moshe fulfilled the work." The Parsha concludes with the final account of the erection of the Mishkon. It mandates the precise placement of the Shulchan (table), the Menorah and the Aron Hakodesh (Holy Ark). The entire Parsha is a study in detail, providing the exact description of each vessel and the specific verb used to describe each activity necessary for creating these vessels (e.g.,, "and he gave"; "and he placed"; "and he brought"). HoRav Moshe Swift, z'tl learns out an important lesson from the Torah's emphasis on each activity. Each person has his own job to perform, and must perform his endeavor of choice to his full potential. Furthermore, everything in Jewish life has its own specified place. The Shulchan was the place for the "bread," which symbolizes physical needs. The Menorah, alluding to faith, was their source of light. The Aron, which housed the Torah, was representative of Torah study and observance. Each "vessel" is an essential part of Jewish life. h. Divrei Torah (National Council of Young Israel) i. The Four Parshiyot. We read the following four special Shabbos readings in the weeks that precede Pesach: Parshat Shekolim, Parshat Zachor, Parshat Parah and Parshat HaChodesh. Each of these Parshiyot commemorates a specific event, but taken as a whole also form a lesson for the preparation for Pesach and, on a more global level, illustrate the principles necessary for the ultimate redemption of K'lal Yisroel. Specifically, Parshat Shekolim discusses the "machatzit hashekel" (one-half coin), a donation required of every Jew in the time of the Holy Temple and which allowed each Jew to have a portion in the community sacrifices that were sacrificed throughout the year. The concept of the half-shekel evolved to symbolize other charitable deeds and contributions and is used as a metaphor for acts of kindness in our day. Parshat Zachor calls upon us to remember the nation of Amalek and destroy their memory. How are we to combat Amalek? Our only "weapon" is the study of Torah. When Torah is diminished, G-d forbid, Amalek flourishes; however, when Torah is strong, Amalek can not survive. Parshat Parah teaches us that the ashes of the Parah Adumah were the exclusive mechanism by which a person who was "tomah mait" (impure through contact with a dead body) could achieve a status of "tahara" and be eligible to sacrifice the Korban Pesach (Pesach offering). The Parah Adumah's purpose in purifying B'nei Yisroel so that they might be able to sacrifice the Korbanot as well the entire procedure of carrying the ashes of the Parah Adumah are concepts of "avodah" (service to Hashem). These three Parshiyot together illustrate that, in the words of Pirke Avos, the world depends on three things: Torah, the service of G-d and kind deeds. Finally, there is Parshat HaChodesh, which commemorates the mitzvah of Kiddush HaChodesh (sanctification of the new moon) that was given to B'nei Yisroel for the first time when Hashem, Moshe and Aharon sanctified the month of Nissan while the Jews were still in Egypt. In addition, Parshat HaChodesh reflects the concept of renewal and recommitment, teaching us that it is not enough that we acknowledge the principles of Torah, service of G-d and kind deeds, but that prior to Pesach we must make a rededication to these principles so that we can appropriately celebrate Pesach -- the Holiday of our redemption. As our Rabbis teach us: our ancestors were redeemed in the month of Nissan and the future Redemption will also take place during Nissan. i. Shabbos Stories (Rabbi Shimon Finkelman) i. Don't despair. "These are the reckonings of the Mishkon, the Mishkon of testimony . . . " As Rabbi Yehudah Zev Segal, the Manchester Rosh Yeshivah explains, the Jewish people were demoralized following the sin of the Golden Calf. In the depths of their hearts, they felt it difficult to believe that they could be forgiven for this sin. Then, Hashem commanded that a Mishkon be built ("and they shall make a Sanctuary for Me, that I may dwell among them"). The fact that the Divine Presence would rest among them was clear proof that they had achieved forgiveness and their hearts were joyous once again. Chazal note that the verse doesn't say "dwell within it (i.e., the Sanctuary)", but rather says "dwell among them," meaning within each and every Jew. A Jew, by living his life according to the Torah, becomes a Mishkon in which the Divine Presence dwells. And, just as the Divine Presence returned to Jewish People so quickly after they had sinned, so too does It return to any Jew who sins and later mends his ways. One who sins must not allow himself to believe that he is beyond hope and can never do proper repentance for his mistakes. The great Chassidic leader, Rav Aaron of Carlin once said, "to despair is not a sin, but despair can lead to worse things than any sin can." One can always turn oneself around; that is what the gift of repentance is all about. 24. VAYIKRAH a. Summary i. The Five Principal Korbonos (Sacrifices) which could be offered by an individual: (1) Olah (Consumed Offering): This was consumed entirely by the fire on the Altar. (2) Mincha (Allegiance - Gift): An offering of flour usually brought by a person of modest means. (3) Sh'lomim (Peace Offering): A means of expressing thanks to Hashem on joyous occasions. (4) Chatos (Sin Offering): An atonement for certain sins committed unintentionally by an individual (e.g., eating Chometz on Pesach, doing a Malacha on Shabbos). (a) Korbon Oleh V'Yored: A special type of sin offering (which varied according to the sinner's wealth) for: (i) swearing falsely that he hadn't seen or heard evidence necessary for testimony; (ii) entering the Sanctuary, or eating Kodshim while "tumah" (unclean); and (iii) failing to fulfill a vow. (5) Oshom (Guilt Offering): Offered as part of the penitence required for certain improper acts (e.g., retaining another's property by swearing falsely). (In each case, the wrongdoer was required to restore the property plus an additional 20% to its rightful owner before he could offer this sacrifice and receive Divine forgiveness.) b. Lil'Mode U'Lilamed (Rabbi Mordechai Katz) i. Korbonos (Sacrifices) and Prayers. The word "Korbonos" includes the word "Korov" (near); a sacrifice was a means of approaching Hashem, supplicating for Divine forgiveness or demonstrating appreciation for Divine assistance, and bringing oneself closer to Hashem. How do we achieve this today? Through prayer. Prayer testifies to Hashem's mastery of the world, gives us an opportunity to thank Hashem and allows us to ask for Hashem's assistance. ii. Offering one's "soul". The Torah refers to one who offers the Mincha offering as "the Soul who will offer a Korbon." Why does it use the word "soul", not "person"? This sacrifice was ordinarily offered by a poor person, for whom it was a difficult financial burden. Thus, in Hashem's Eyes, it is as though his very soul was sacrificed. This is the essence of offering sacrifices, or giving charity, as illustrated by the following story: A Rabbi was approached by a widow, despondent that she didn't have any money for the marriage of her daughter. The Rabbi initially said "if only I were wealthy, I would gladly give you money"; a few minutes later, he went to the cupboard and gave her a pair of silver candlesticks which he had received as a present. After the woman left, he explained to his wife what had happened and told her that two potatoes would serve as their new candlesticks. When his wife noted how much he loved the silver candlesticks, the Rabbi responded: "I know, and now I realize what true Tzedakah (charity) means". c. Growth Through Torah (Rabbi Zelig Pliskin) i. Acknowledge the gifts you have received from Hashem. "And if you bring near a flour offering baked in the oven . . . and if your offering is a flour offering baked in a pan . . . and if your offering is a flour offering baked in a pot." Rabbi Hirsch comments that these three elements of the Mincha offering express our acknowledgment to Hashem for our food, comfort and satisfaction. More specifically, these items have the relationship to each other of bread (symbolizing the ordinary food for happy daily life), cake (symbolizing extra enjoyment, the unusual condition of luxury) and specially prepared foods (symbolizing temporary, passing moments of special joy). Together, they symbolize that our daily necessities, extras and moments of special joy are all gifts from Hashem. ii. Be yourself, but be certain to utilize your full potential. Yeast and honey were not permitted in the offerings on the altar, but salt was. Rabbi Mordechai Gifter teaches that yeast makes the dough rise higher and honey makes things sweeter, but both are external additives. Salt, however, only brings out the food's existing flavor. When serving Hashem, we should follow the model of salt -- we should be ourselves, but make every effort to be all that we can be. (Dipping bread in salt should remind us not only of the sacrifices, but of our obligation to use our potential to the fullest.) iii. Give charity according to your means. "And if one does not have the financial means for two turtledoves or young pigeons, one shall bring his offering for his transgression the tenth part of an ephah of fine flour for a sin offering". One must give charity based upon one's means; the same applies to one's other talents - e.g., the greater your intellect or listening skills, the greater your obligation to share your wisdom with, or lend a ear, to others. d. Majesty of Man (Rabbi A. Henach Leibowitz) i. Moshe's Modesty. Why does the word "Vayikroh" in this Parsha includes an Alef that is much smaller than the other letters? The word "vayikroh" means "called", and refers to Hashem calling upon Moshe. Moshe, however, wanted to write "vayikar" ("met" or "happened upon"), so as not to reveal the great honor Hashem bestowed upon him through direct communication with him. Hashem, however, insisted that the Alef be included, although it is printed smaller as an eternal reminder of Moshe's extraordinary humility. Rabbeinu Yonah teaches the meaning of humility by examining its opposite -- haughtiness, which results from feelings of inferiority and inadequacy, and for which one compensates by denigrating others. However, one who is confident in himself (and has realistic understanding of his self-worth) has no need to be haughty or to pretend to be anyone he isn't. Since Moshe understood his true value, he didn't underestimate himself and therefore had no need to deprecate others. We must each realize that we have a unique soul given to us directly from Hashem and that, accordingly, our potential for achievement is immeasurable. With this understanding, we can be humble enough to admit our shortcomings and, as a result, show our inner strength and desire to improve ourselves. Humility can allow us to reach even higher levels of personal and spiritual growth and connection to Hashem. e. Kol Dodi on the Torah (Rabbi David Feinstein) i. "Torah, the service of Hashem and kind deeds" (the three pillars on which the world stands) (Pirke Avos). "And Hashem spoke to Moshe from the Tent of Meeting". Rashi comments that Hashem's voice stopped at the doorway of the Tent of Meeting; as we learn in Tehillim, Hashem's Voice is power -- why, then, didn't Hashem permit His Voice to be heard outside the walls of the Tent? The Torah was given 3 times -- at Mt. Sinai; in the Mishkan (Tent of Meeting); and on the Plains of Moab. Each time, it was conveyed in the exact same Voice, to show that all three times were of equal importance. But, why did it need to be repeated three times? Each time corresponds to one of the above pillars -- (1) Mt. Sinai represents the giving of the Torah; (2) the Mishkan, where the service of the offerings and incense took place, represents service of Hashem; and (3) the Plains of Moab, where the Jews entered into a covenant to be responsible for each other, highlights the pillar of generosity and kind relations among our fellow man. Each of these three aspects of Torah are mutually interdependent. Thus, for example, Torah learning must be for its own sake and directed towards serving Hashem and a means of finding ways of expressing kindness to others. f. In The Garden of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. The Dearness of Every Jew. The Parsha begins "And Hashem called to Moshe, and Hashem spoke to him". Before Hashem spoke to Moshe, He called to him, showing him an unique measure of endearment. Hashem did not call to him to impart information; rather, He did so to express the fundamental love He shares with our people (whom He was addressing through our leader, Moshe). The above concept is fundamental when it comes to relationships with our fellow Jews, even those whose conduct may be (at the present) estranged from our heritage. For every Jew has a soul that is "an actual part of G-d" (Tanya). We should strive to be inclusive, not exclusive, emulating the example of our Torah reading, and share with our fellow Jews the beauty of the Torah. In so doing, we must not be critical of another's level of observance (when Yeshayahu the prophet made harsh statements about the Jewish people, G-d rebuked him severely even though his words were justified); instead of being critical, we must endeavor to appreciate -- and always accentuate -- the positive qualities which every Jew possesses. For indeed, the very fact of a Jew's existence is an expression of G-d's praise, independent of any Divine service which he or she may perform. g. Love Thy Neighbor (Rabbi Zelig Pliskin) i. G-d is ever-present. The Torah states "If a person sins and commits a trespass against G-d, by lying to his comrade about an article for safekeeping . . . he shall give it to its owner on the day he admits his guilt". Why is this a trespass against G-d? The answer is illustrated by the following story: Once when Rabbi Zundel Salanter was riding in a wagon, the driver passed by an apple tree and was overcome by a desire to take a few apples. Not realizing the identity of his passenger, the driver told him "You keep watch and warn me if you see anyone looking." A few seconds later, Rav Zundel cried out, "Someone's looking!" The wagon driver jumped into the wagon and rode off. As he was driving away, he looked back and didn't see anyone. "What is the idea of fooling me?", shouted the driver. "My dear friend", replied Rav Zundel, "I wouldn't lie to you. G-d sees every action". h. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. A lesson in humility. "And he shall flay the burned offering and cut it into pieces." If a man thinks that he is a person of many virtues and fears lest this make him arrogant, let him take all his good deeds and virtues and "cut them to pieces," examine them thoroughly and critically, and he will see that he is still far from perfection. i. Shabbos Stories (Rabbi Shimon Finkelman) i. A lesson for children (and all of us). There is a widespread custom for young children to begin their study of Chumash (Bible) with this Parsha. The Book of Yayikrah deals with the laws of Temple service and ritual impurity. As the Midrash puts it, "Let the pure [children] come and engage in [the study of] the laws of purity." Sefer Avnei Ezel says that this custom is also a message to parents: The opening of the Book of Yayikrah deals extensively with korbanos (Temple sacrifices). A parent must be prepared to make sacrifices -- both financial and lifestyle -- so that his/her children can study Torah and grow up in a home imbued with a love and appreciation for Judaism. ii. Teaching your children. Chazal teach that the Book of Yayikrah opens with the words, "He [Hashem] called to Moshe" to teach that Hashem summoned Moshe lovingly, saying, "Moshe, Moshe, whenever He wished to speak with him." We may suggest that this, too, is implied in the custom of children beginning their study of Torah with the Book of Yayikrah. Just as Hashem called lovingly to Moshe, so too, must a parent or teacher speak lovingly to a child when teaching him or her the proper way to behave. j. Divrei Torah (National Council of Young Israel) i. A lesson of the Korbanos (Sacrifices). The above Midrash respecting the custom of children beginning their Chumash studies with this Parsha can be better understood by understanding the essence of the korbanot (sacrifices). Basically, korban, signifies "drawing near" to Hashem (from the root "korov" [near]) through the medium of sacrifices that the person offers to Hashem. This is effectuated by the understanding and realization on the part of the person that he is obligated to bring a korban. This understanding is followed by the actual performance of "smicha", laying of hands upon the offering and confessing his iniquities (Yoma 36A). The elements of repentance and appreciation of one's faults and inadequacies, thus "humbling oneself before Hashem," are basic to the proper offering of a korban. Humbleness is basic to Hashem's acceptance of the korban and greater than all sacrifices; whether bringing an external korban or an internal korban -- a willingness to sacrifice for his religious principles and convictions. By his sincerity of purpose while sacrificing, he draws nearer to Hashem. The Midrash quoted above stresses the importance of inculcating, from a very early age, the concept of humbleness before Hashem and readiness to sacrifice for one's religious convictions. Let the "pure" children occupy themselves with the "pure" -- korbanot that will teach them humbleness, leading to proper fear and reverence for Hashem, and thus develop a strength of character, ethics and morals. 25. TZAV a. Summary i. T'rumas Hadeshen. The Kohanim were given the mitzvah of "T'rumas Hadeshen" -- lifting the ashes of the daily "Olos" (Consumed Offerings). They were also told to keep the fire on the altar burning continuously. Aharon, the Kohein Godol, was instructed to bring to bring a meal-offering each morning and evening. ii. The Kohanim's Duties. Additional laws were given specifying the Kohanim's duties and the portions of the offerings they were to receive as their due. They could eat of the meal, sin, and trespass offerings only if they were ceremonially clean, and only with a Court of the Sanctuary. iii. Installation Ceremony. In an impressive ceremony conducted in the Court of the Sanctuary, Aharon and his sons were installed in their offices by Moshe, with the assembly watching. After the Kohanim had bathed, Moshe dressed Aharon in his distinctive garments, and anointed the Tabernacle and its contents (the Ark, Table of Showbread, Candlelabra, and Altar of Incense), as well as the Altar of Burnt Offering, and the laver and its base (all of which stood in the Court of the Sanctuary). He then poured the anointing oil upon Aharon's head, thus sanctifying him. Finally, the regular Kohanim were invested with their garments. A sin-offering and burnt-offering were then brought by Moshe. These rites were repeated for seven days, during which Aharon and the sons remained within the Court. b. Lil'Mode U'Lilamed (Rabbi Mordechai Katz) i. Not embarrassing others. There was no particular place specifically designated for bringing the sacrifice of the "Korbon Chatos" (the sin offering), in the Miskhan. This is significant. The Korbon Chatos was offered by one who had sinned and now wished to repent. If there was a specified location for these sacrifices, the sinners' identity would become readily known, and this might in itself discourage repentance. Because the Korbon Chatos was offered in the same place as the Korbon Olah, no one could be certain if the bearer of the Korbon had actually sinned. In this way, the matter would remain a private one between man and G-d, and the sinner would be spared public embarrassment. If Hashem's Torah laws deliberately avoid the shaming of others, then we should certainly be careful not to embarrass our fellow man. Chazal say that whoever insults his fellow man in public forfeits his place in the world to come. (Bava Metziah 59a). The reason is a simple one. One can kill a man only once with a knife, but he can slay him many times over with a shameful word. Rabbi Akiva Eiger once invited a poor man to his home on Friday night. At the meal, a beautiful white tablecloth covered the Shabbos table. When the poor man lifted his glass of wine, it slipped out of his hand, and the red liquid spilled over the pure white cloth, leaving an ugly blotch. Seeing the poor man squirm in embarrassment, Rabbi Eiger immediately lifted his own glass of wine, and also "accidentally" spilled it over the tablecloth. As the poor man looked on in great relief, Rabbi Eiger remarked, "it seems as if the table or the floor is shaking, doesn't it?" He had been willing to make himself look careless (and to soil a nice tablecloth) just to spare the shame of another. ii. Sincere devotion, not mere habit. The word "Tzav," which begins this Parsha, means "Command". It is deliberately expressed in a form that can refer to both the past and the future. In other words, Hashem's commandments are as applicable today as they were when first promulgated. The rules governing man's behavior and man's devotion to G-d are timeless. Consequently, our observance of the Torah should not be marked by tired, listless efforts. When we pray, we should not mumble through the prayers out of habit. Rather, we should remember Whom we are addressing, and say each word carefully. The same applies to observance of Shabbos, our Torah learning and other mitzvos. They should not be routine, but rather should be moments of inspiration. We must view the Torah and our prayers as instructions from Hashem on how to act practically. If we do not realize this, and do not actually practice what we say and learn, our words and learning have no meaning or purpose. c. Growth Through Torah (Rabbi Zelig Pliskin) i. View each new day as the first day of your life. "Then [the priest] shall take off his garments and put on the other garments and carry forth the ashes out of the camp onto a pure place". Rabbi Samson Raphael Hirsch commented: the taking out of the ashes that remained on the altar from the previous day expresses the thought that with each new day the Torah mission must be accomplished afresh, as if nothing had yet been accomplished. Each new day calls us to our mission with new devotion and sacrifice. The thought of what has already been accomplished can be the death of that which is still to be accomplished. "Carry forth the ashes out of the camp." Every trace of yesterday's sacrifice is to be removed from the hearth on the altar, so that the service of the new day can be started on completely fresh ground. The past is not to be forgotten. But it is to be retired to the background, and is not to invest us with pride before the fresh task to which each new day calls us. d. Wellsprings of Torah (Rabbi Alexander Zusia Freidman) i. Keeping the fire burning. "And the fire of the altar shall be kept burning thereby". "Bo," the Hebrew word for "thereby" may also be rendered as "within" a person or thing. Hence, this specification may be construed to mean that "the fire of the altar shall be kept burning within him"; -- i.e., that the zeal of sacrifice is to be kept burning within the Priest (Aharon and each of his Priestly descendants) to whom the commandment was addressed. This is also a reminder to us that we should constantly keep the fire of Torah burning within ourselves. e. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. The Offering of Thanksgiving. "If he offers it for Thanksgiving". The Midrash explains that in the Messianic Era, all sacrifices will become void, with the exception of the Korban Todah, the Offering of Thanksgiving. Similarly, it is taught that all prayers will be abolished in the future except for those of thanksgiving. Why is there a need for thanksgiving in the Messianic Era? Thanksgiving is expressed in acknowledgment of Hashem's beneficence by who has been rescued from grave peril. This sacrifice is, therefore, man's method of expressing his belief that Hashem actively guides every aspect of his life. During the Messianic Era, man will not lack anything, for the world will be the essence of perfection. Why would he then have to offer thanksgiving? HoRav Chaim Zaichyk, zt'l explains that, indeed, the basis for thanksgiving will be different during the Messianic Era. Gratitude will no longer be expressed for the present, but will be conveyed retroactively for the past. Man's perception of Hashem's conduct will be greatly enhanced. Past events, which may have seemed so painful, will be perceived as a vehicle for our spiritual development. We will consequently realize that everything that Hashem has done has been for our benefit. This recognition will ultimately serve as a source of our gratitude to Him. f. Darash Moshe (Rav Moshe Feinstein, zt'l) i. Count your blessings each day. There are two meal-offerings which can only be brought by a Kohein. One is offered the first time a Kohein performs a temple service, and when a Kohein Gadol assumes his new office. The other is offered everyday by the Kohein Gadol. It is noteworthy that the Kohein Gadol brings each day the identical offering, that of the day of his induction. This is because, although Hashem grants him a special position, is to be considered like a new gift each day. Although it was already given to him and to his descendants, it is theirs only if they deserve it. Hence, the position of Kohein Gadol is like a gift being granted anew. From here we learn that any blessing or appointment that Hashem gives must be continually deserved and the recipient must contemplate and appreciate it every day. g. Living Each Week (Rabbi Abraham Twerski) i. Overcoming negativism. "The flame of the altar shall burn in it. Do not extinguish it." The pronoun "in it", referring to the altar as the antecedent, or to the Kohen as the antecedent, in which case the verse reads, "the flame of the altar shall burn within the Kohen," indicating that the service in the Sanctuary should kindle a fiery devotion "within" the Kohen. Throughout Jewish history there are records of people who are so intensely absorbed in prayer that they virtually lost contact with their surroundings. The Talmud states that when Rabbi Akiva prayed the Amidah, which requires one to remain stationary, he would begin praying in one corner of the room, and later be found in another corner because he would so completely lose himself in meditation that he was unaware that he was moving about (Berachos 31a) . This is the kind of intensity and devotion in prayer that characterize many of our Tzaddikim, and this may be the meaning of the above verse, that the flame of the altar should burn within the person. The latter part of the above verse also lends itself to another interpretation. The literal translation of "do not extinguish it," can, according to Rabbi Shneur Zalman also be interpreted as "you must extinguish the negative." In other words, rid yourself of all negativism. It is no coincidence that these two concepts are contained in the same verse, because they are related. It is Rabbi Akiva, in whom the fiery devotion was manifested in his prayers, who said that the principle that underlies all of Torah is "love your neighbor as yourself." It is Rabbi Akiva who also said that man is precious because he was created in the Divine image, because he saw godliness in everyone. Apparently, the two traits go together. Should they agree that one is consumed by a burning desire to be close to G-d, to that degree can one eliminate negativism, even to the point of finding redeeming features in the most negative occurrences. ii. Miracles Within Nature. "The flame of the altar shall burn in it. Do not extinguish it". The Chinuch states that although the flame that burns on the altar was of Divine origin, there is a mitzvah to constantly fuel the flame on the altar, so that the Divine nature of the flame is not manifest. Following our establishment as a nation in our land, miracles that were manifest and undeniably supernatural were infrequent. From then on, the conduct of the world appeared to follow immutable natural laws. It is a principle of Judaism, however, that G-d is constantly at the helm, and that He operates through the "natural" laws. Hence, the natural and supernatural are really one and the same. The truly wise person can see Divine providence in all "natural" phenomenon. iii. Expressing Gratitude. "If he offers it by reason of gratitude." In the absence of the Sanctuary, the gratitude service consists of reciting a special Berachah (blessing) in the presence of a Minyan (Quorum of 10). The text of the Berachah is, "Blessed are you, oh G-d, King of the Universe, Who does good to the undeserving and Who has rendered every kindness to me." The congregation then responds, "May He Who rendered you every kindness continue to do good to you." Expressing gratitude to G-d is a central theme in Judaism. The first words one utters upon awakening in the morning are "Modeh Ani" ("I thank You G-d") in which one expresses gratitude for another day of life. Our prayers and blessings are bound with expressions of gratitude, through which we enforce one's belief in the Divine Providence, and in the belief that all that one receives is a Divine gift rather than solely the result of one's own efforts. 26. SHEMINI a. Summary i. The Kohanim Assume Their Duties. After seven days of initiation, the Kohanim assumed their duties. At this time, the entire congregation stood before the Altar on which Aharon offered sacrifices for himself and them. Following Aharon blessing the people, he joined Moshe inside the Mishkon and, upon their return, portions of the sacrifice still on the Altar were consumed by Divine fire, whereupon the people fell in worship before Hashem. ii. Nadav and Avihu Are Killed. Aharon's sons, Nadav and Avihu, offered incense on unconsecrated fire not taken from the Altar and were punished by being consumed by a "fire which came from before the L-rd". Aharon was grief-stricken, but Moshe explained to him that the Kohanim had a special responsibility to maintain the high standard of sanctity demanded of them by Hashem. Aharon and his two remaining sons were instructed not to exhibit any mourning, thereby demonstrating their submission to Hashem's will. The Kohanim were also warned not to drink any strong liquor (as Nadav and Avihu had) before discharging their duties in the Mishkan or instructing the people. iii. The Sin-Offering. Aharon and his sons neglected to eat their share of the sin-offering brought on the people's behalf, and the sacrifice became completely burned. This was contrary to the command that a certain portion of the offering was to be eaten by them in the Mishkon. In reply to Moshe's rebuke, Aharon explained that since the Kohanim became unclean and there was no specific command dealing with this, it was forbidden to be eaten. iv. Kashrus. Purity and holiness were to be the principles underlying everyday life among the Jews. Although man is permitted to eat the meat of animals, he is restricted in his choice of food by being told to abstain from impure, non-kosher items. Only those quadrupeds which have completely split hooves and chew their cud can be eaten. (This means that species like the camel, hare, and pig are prohibited.) Only fish with fins and scales are permitted. (This excludes shell fish, seals and other species.) As for birds, all birds of prey were declared prohibited. Some insects and creepy creatures were classified as unclean. Thus, the distinction was made "between the unclean and the clean, and between the living things that could be eaten and the living thing that could not be eaten". b. Lil'Mode U'Lilamed (Rabbi Mordechai Katz) i. In pursuit of peace. Aharon's name has been accorded a special place of affection in Jewish history. When he was alive, he was exceedingly popular, and when he passed from the earth, he was deeply mourned. Why was Aharon so well-loved? Because Aharon was renowned as an "Ohev Sholom V'Rodeph Sholom," one who loved and pursued peace. He deeply desired the well-being of his fellow humans, and tried to improve their ways, not through harshness but through friendship. When Aharon became aware that two people were quarreling, he felt personally bereaved. Settling the argument became his first priority. He would go to one of the parties and say, "Your rival told me that he feels sorry about the fight you both had. In fact, he'd like to apologize, but he feels too embarrassed to do so. Maybe you can help matters by going over and forgiving him." Then he would tell the other party the exact same thing. As a result, when the two individuals meet each other, they would express their sorrow over the argument, and peace would be achieved. Peace is a very fragile treasure, but Aharon knew how to secure it. In fact, he would go to the extent of suffering personal abuse to encourage tranquility. He is certainly an excellent role model for us in this regard. ii. Kashrus. The Parsha lists the variety of foods which Jews may and may not eat. Throughout the years, there have been many rationales offered for the laws of Kashrus. Some have asserted that they were only a temporarily health measure (for instance, pork was prohibited so that Jews would not be stricken with the disease of trichinosis; and the laws of salt in meat were a way of preserving the meat before refrigeration was discovered.) Thus, they claim, the laws of Kashrus are no longer applicable in our modern age. However, while it is certainly true that the Torah is concerned for people's health and sanitation, this is not the only rationale for Kashrus. The Torah is also concerned with our spiritual well-being, and with our inner purity. Therefore, when the Torah tells us to avoid certain foods, it thereby provides for our spiritual cleanliness. Foods which are inherently unclean and disgusting, such as the meat of animals that died of disease, or the products of insects and the unsanitary pig, are not kosher. Similarly, foods of naturally vicious animals, birds of prey and beasts of the forest are prohibited, whereas products of domesticated animals like the chicken and cow are allowed. We are, in a way, influenced by what we eat. Therefore, we must base our character on the peaceful ways of the animals that are permitted. Because of the spiritual (and health) basis for Kashrus, the laws of Kashrus are not limited to any specific era. They are timeless. c. Growth through Torah (Rabbi Zelig Pliskin) i. Don't allow humility to prevent you from accomplishing. "And Moshe said to Aharon: go close to the altar." Rashi cites Toras Kohanim that Aharon was afraid to go close to the altar out of embarrassment. Moshe then said to him, "Why are you embarrassed? For this reason you were chosen." Rabbi Yitzchok of Volozhin explained: Aharon in his humility felt that he was unworthy to be High Priest. This is exactly what makes you worthy of being the High Priest, replied Moshe. The attribute of humility is so precious that because you have it you were chosen to be the High Priest. When you try to accomplish in the spiritual matters as a leader or teacher, you might say to yourself, "I realize how little I know. I'm aware of my faults. How can I possibly serve in this position?" But as long as your are sincere in your efforts and aware of your deficiencies, your humility is exactly the trait that makes you fit for the job. A person with true humility will learn from others, he will ask questions when he doubts and will be open to criticism. Never allow humility to stop you from worthy accomplishments. ii. Learn to accept Hashem's will. When Aharon's two sons died, his reaction was: "And Aharon was silent." Aharon was greatly praised for remaining silent. What was the greatness of Aharon for not complaining against Hashem? Chazal require us to bless Hashem for the bad just as we bless Him for the good. What, then, was this special praise of Aharon, the first High Priest, for his silence? When a person says, "All that the Almighty does for me is for the good" about something that originally disturbed or frustrated him, it implies that at first he was bothered by what happened. But as soon as he realizes the matter bothers him, he uses intellect to overcome his negative reaction. Intellectually, he knows that all that the Almighty causes to occur is ultimately for the good and this knowledge enables him to accept the situation. But an even higher level is to internalize the concept that whatever the Almighty does is positive and good. When this is a person's automatic evaluation of every occurrence, he does not have to keep convincing himself that a specific event is good. Such a person accepts with joy everything that occurs in his life. That was Aharon's greatness. He remained silent because he knew clearly that everything Hashem does is purposeful. Accepting Hashem's will is the most crucial attitude to integrate for living a happy life. This supreme level is illustrated by the following story: In 1949 when Rabbi Moshe Yechiel Epstein was visiting Israel, his only son died in New York at the age of 21. The family did not want him to hear the news until he came back home. When he arrived at the airport, the Rebbes of Boyan and Kopishnitz, his very close colleagues, carefully told him about his son. His only response to this bitter news was, "We're obligated to love Hashem with all of our soul, even when He takes away our soul. My son was part of my soul." iii. When you love wisdom, you will have joy for the wisdom of others. "And Moshe heard and it was good in his eyes." Sforno comments on this verse: Moshe felt joy upon hearing Aharon's reasoning. He was pleased that Aharon was correct in his decision. People who have wisdom will derive pleasure when they come up with an original idea or when they find that they are correct in some intellectual matter. But, it is a rare quality to have such a love of wisdom that one derives pleasure when another person comes up with a good idea. What was special about Moshe's joy was that he himself made an error and Aharon was right. Many people would be upset that they had made a mistake. But not Moshe. He was joyful that his brother had an awareness of truth, even though this meant that he was wrong. Moshe's love of wisdom should serve as a model to strive for. d. Kol Dodi on the Torah (Rabbi David Feinstein) i. The Eighth Day. Why does the Torah stress that it was the eighth day of the setting up of the Mishkan? True, it was a culmination of the preceding seven days, which Moshe spent in preparation for the official inauguration. Yet, it would seem more appropriate to emphasize that it was the first day of the functioning of the Mishkan. In this light, it seems that the first seven days were merely "practice" sessions, as it were, which became insignificant once the Mishkan and the Kohanim assumed their full sanctity. If so, why is the eighthness of the day given such prominence, to the extent that even the name of the Parsha stresses it? The Torah wants to teach us that the preparations one makes for doing a mitzvah have nearly as much importance as the mitzvah, that they are really part of the mitzvah itself. For example, even though the Seder lasts only a few hours, it can require weeks of preparation, including learning many laws and customs. One might think it is a waste to spend all that time preparing for such a short affair. In reality, however, the preparations are part of the mitzvah because without them it would be impossible to do the mitzvah properly. Similarly, one is to pronounce the Shehecheyanu (Who has kept us alive) blessing as soon as one completes building a Succah, even though one cannot perform the mitzvah or dwelling in Succah until the first night of the Festival. Thus, the reference to the "eighth" symbolizes that the seven days which preceded the consecration, even though they were not the ultimate raison d'etre of the Mishkan, had an importance nearly equal to that of the days that followed. e. Wellsprings of Torah (Rabbi Alexander Zusia Freidman) i. Because Hashem commanded you. "And Moshe said: 'This is the thing which the L-rd commanded that you should do; that the glory of the L-rd may appear to you.'" Every commandment has countless deeper implications and meanings, and even those who are incapable of discerning some of them must realize that whatever they know is still only a drop in the bucket as compared to the wealth of meaning inherent in any one of G-d's commands. This, too, is the message of Moshe to the children of Israel: "This is the thing which the Lord commanded. Do it because it is what the Lord commanded you. Do not find other reasons, for you will never understand all of its deep implications. But, if you will do it simply because it is the will of G-d, the Glory of G-d will appear to you." (Tifereth Shmuel) ii. The Lesson of the Stork. "In these you shall have in detestation among the fouls . . . and the stork . . ." Why is the stork called "hassidah" (kindly one)? Because it deals kindly with its fellow-creatures with regard to food (Rashi). According to Ramban, birds labeled as unclean have been so classified because of their cruelty. But why should the stork, which deals kindly with its fellow-creatures, be classified as unclean? Rabbi Isaac Meir Alter said: "It is because it is kind only to others of its species but will never give food to a creature not of its own kind." This teaches us that when giving to the needy, we must make no distinction between friend and stranger. f. Majesty of Man (Rabbi A. Henach Leibowitz) i. Asking advice. The Torah tells us that Nadav and Avihu brought a "strange fire" on the altar, an offering that Hashem had not commanded them to bring. They were immediately punished with death. The Yalkut Shimoni points out they made this mistake because they did not consult Moshe. Furthermore, says the Yalkut, they were also blamed because they did not consult each other about the Korbon. The first criticism seems logical: Nadav and Avihu should have consulted Moshe, who was their spiritual leader and the only person who heard the Torah directly from Hashem. The Yalkut's second criticism, however, seems a bit strange. Why were they blamed for not consulting each other? If both Nadav and Avihu, the greatest men in Israel after Moshe and Aharon, both independently came to the same conclusion that this Korbon should be brought, why would asking each other make any difference? Chazal are showing us the power of asking advice. Even if two equals, such as Nadav and Avihu, both felt the same way about the a certain topic, talking it over may have caused them to change their minds. By discussing a matter, the concepts involved become clarified, and the issues more precisely defined. We should never hesitate to ask advise and opinions of others. This can help us examine our actions with a critical eye, to sift through our hidden motivations and anticipate negative repercussions that were not previously evident. As Pirke Avos teaches: "Who is a wise man? One who learns from all people." 27./28. TAZRIAH/METZORAH a. Summary i. The Mother of a Newborn. After giving birth to a child, a mother was not permitted to enter the Sanctuary for a specified period, at the termination of which she brought burnt and sin offerings to the Sanctuary and was then considered ritually clean once again. ii. Tzora'as. Anyone who contacts the disease of Tzora'as (similar to leprosy) was not allowed to enter the Sanctuary. Consequently, when one's skin color indicated that he might have the disease, he was examined by the Priest. If the Kohein, after scrutinizing the person's skin, was unable to give a definitive diagnosis regarding the Tzora'as, the person was put in isolation for seven days, and then re-examined. If the appearance of the skin remained unchanged, he was confined for an additional seven days. Then, a final examination was conducted. If the mark had still not spread, the person was declared ritually clean. On the other hand, if the blemish had spread, the person was declared a metzorah, a person afflicted with Tzora'as. He was then sent to live outside the camp of the assembly, with his clothes torn and his hair unkept. He was told to call out "Unclean, unclean!", as a warning for others not to touch him. When the Tzora'as subsided, the person was again examined by a Kohein outside the camp, to ascertain whether or not the recovery was complete. The elaborate cleansing ceremony which followed took place over an eight-day period, during the first and last of which special rites were observed. Sacrifices were offered by the Priest, and both cedar wood and hyssop were used in the process of purification. The former metzorah was then pronounced a full-fledged member of the community once again. The laws of Tzora'as applied equally to a garment and to a house. If a garment showed signs of Tzora'as, depending on the situation, it might be burned. If a house suddenly became marked by green or red streaks, it was boarded up for seven days. If the streaks then spread, the affected stones of the house were removed and replaced with new ones. The house was replastered, and the old stones and dust were thrown in a specially designated unclean area outside of the camp. If signs of Tzora'as still lingered in the walls, the whole building was demolished, and its building materials were discarded in the unclean area outside the camp. Certain physical impurities rendered a man or woman ritually cleaned, thus preventing them from entering the Sanctuary or touching or partaking of sacred articles. This state of uncleanliness was ended after the prescribed time by special purifying ceremonies. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. Tzora'as and Loson Ho'rah. Chazal say that Tzora'as was a punishment meted out to those who had spoken spitefully of their fellow man. (For instance, it was with Tzora'as that Miriam was stricken after she spoke ill of Moshe.) Loson Ho'rah (saying gossip, slander and negative things about others), then, is considered a most heinous crime. One who speaks Loson Ho'rah by another person is, say Chazal, burdened with the other person's sins. This may seem to be an unfair punishment for an apparently minor misdeed. After all, making a nasty comment about someone seems much less damaging then physically assaulting them. Yet, this is not necessarily true. Granted, one who has just been hurt feels a definite pain, but often the pain subsides in a short while. The disparaging remark, on the other hand, can linger on to haunt the victim for years. Loson Ho'rah can be compared to one opening a bag of feathers. Even if one wanted to re-gather them one cannot, for they have been spread over by the wind. ii. Punishment for Loson Ho'rah. Why do people speak Loson Ho'rah? Some do so in the belief that, by belittling others, they themselves gain status. They don't realize the suffering they are causing others. Perhaps if they, too, experienced belittlement, if they knew what it was like to become isolated from others, they would be more considerate of others. This is perhaps why the punishment for Loson Ho'rah is Tzora'as. The metzorah, the one afflicted with Tzora'as, becomes, literally, an outcast. He must leave the three camps of Israel and maintain an isolated existence. He is looked down upon and avoided by others. He is considered impure. This is exactly the condition he caused the libeled person to experience. Now that he knows what it is like himself, he will (hopefully) be more careful in the future. When he avoids later opportunities to speak Loson Ho'rah, he has learned his lesson. Hopefully, such severe punishment is not necessary for the average person to realize that Loson Ho'rah is detrimental. Everyone should reach the conclusion that one way to a more peaceful life is to avoid Loson Ho'rah. Rabbi Yannai once observed a peddler striding for town and chanting, "Who wants to buy the elixir of life?" Rabbi Yannai approached the peddler and asked him to reveal his secret potion to a lengthy existence. The peddler refused, and Rabbi Yannai persisted. Finally, the peddler responded, "You do not need any special potions. The key to a long, happy life is contained in your holy books, which state, 'Who is the man who desires long life . . . Guard your tongue from evil . . .'" Rabbi Yannai turned to his companions and said, "I did not fully understand the feeling of this verse until the peddler clarified it. He brought it to my attention that avoiding Loson Ho'rah is in itself a remedy for the torments of life. If one keeps away from speaking ill of others and from animosity and arguments, then he has a better chance of a calmer, more peaceful and longer life. That, indeed, is the elixir of life." c. Growth Through Torah (Rabbi Zelig Pliskin) i. Learn from Aharon to make peace between people even at the price of distorting the truth. A person afflicted with Tzora'as was to be brought to Aharon or one of his sons. The Rabbi of Alexander noted that when people say negative things about others, they frequently rationalize it by saying that they are telling the truth. The other person has done so much wrong it is important to publicize what a bad person he is, they claim with "elevated intentions". Although their claims might sound good at first, they cause much hatred, quarrels and pain. Therefore, the person with Tzora'as was sent to Aharon. One of his traits was that he did everything he could to make peace between people. He even exaggerated and told untruths in order to bring about peaceful relationships between people. This was the lesson that Aharon would give to the person who spoke against others. Don't justify your harming and wronging others by claiming that you want to publicize the truth. Do all that is in your power to help people feel love for one another. ii. Find a spiritual guide to assist you if you suffer. "And the Priest shall see him on the seventh day." The Torah requires a Priest to be the one to make the decision about whether a person is afflicted with Tzora'as. This is because the Priest was able to advise those afflicted to check their behavior and correct their faults. They would also teach the person how to pray to Hashem for help. Moreover, the Priests themselves would pray for the person's welfare. This is a lesson for someone who finds the Almighty has sent him affliction. Find a spiritual guide who will be able to point out ways in which you can improve yourself, give you advise on what to pray for, and pray for you. By doing so, you will gain much from your suffering. iii. View the irritations caused by other people as a price you pay for companionship. "All the days of plague is in him . . . he shall dwell alone; outside the camp shall his dwelling be." Chazal say that since the metzorah caused separation of friends by speaking against others, he too should be separated from others. Being all alone is a great distress. Everyone needs other people. Having people around you is the source of many benefits, but there is a price to pay. Your friends and relatives are bound to do things that irritate you (just as you are bound to do things that irritate them). If you keep in mind that the alternative to having people around is being all alone, you will view the drawbacks of having friends and relatives as a price well worth paying. iv. Think before you speak. "And the Priest shall command to take for him who is to purify two birds alive and pure." Rashi states that the reason birds were taken for the process of purifying the metzorah was because birds constantly chirp. Since Tzora'as comes from speaking Loson Ho'rah, which is a matter of chattering, the metzorah needs birds for its atonement. Rabbi Yeruchem Levovitz commented on this that the Torah is giving us a key into what lies behind a person's speaking against others. A root of the problem is that the person keeps on talking without thinking about what he is saying. Just as birds keep making noises, so too is the person just making a lot of noise. A person needs to think about the goals of what he about to say. Before speaking you should ask yourself, "What is the purpose of what I'm about to say? What will it accomplish? What effects will it have?" Once you get into the habit of asking yourself these questions, you will always think before you speak. This will enable you to overcome the tendency of speaking against others. v. Focus on your own faults and you will not speak against others. "And the Priest shall command to take for him who is to be purified two birds alive and pure, and cedar wood, and scarlet, and hyssop." Rashi cites the Chazal that the cedar symbolized arrogance because Tzora'as comes from arrogance. What is a cure for the person that he shall be healed? He should humble himself, which is symbolized by the scarlet that comes from the lowly worm and by the small hyssop. The Chofetz Chayam commented on this that one of the major reasons a person speaks Loson Ho'rah is because of arrogance. Someone who speaks against others views himself as above other people and therefore feels he has a right to say negative things about them. If he were aware of his own faults and limitations, he would not seek out the faults of others. The greater your awareness of your own errors and negative traits, the less you will focus on the faults of others. When you focus on the faults of others, you gain nothing yourself. By becoming more aware of your own faults, however, you will keep improving your character and you will free yourself from speaking against others. d. The Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. Two ways to connect with Hashem. There are two ways in which man can be made to realize that there is a G-d in this world and that he should turn his thoughts to repentance and to higher things of the spirit. One way is through plagues and suffering, which remind man that there is a Supreme Being Who will demand strict accounting for all his deeds and to Whom he must therefore return in repentance. The other way is through Divine Grace which enlightens the eye of man so that he will be able to perceive the deeper meaning of His purpose. Such enlightenment from above comes from the performance of mitzvos and most frequently comes during the hallowed seasons, on Shabbos and on the Holidays, the Mikroei Kodesh ("Holy Consecrations") as Scripture calls, them which summon man to commune with himself and to draw nearer to sanctity. ii. Seeing One's Own Faults. " . . . and the Priest shall look at the plague . . ." Man can immediately see other's faults, but not his own, and he finds the fault of strangers more readily than those of his own kin. e. Peninim on the Torah (Rabbi A. L. Scheinbaum) i. Transcending the Physical. Bearos Yitzchak suggests the following rationale for why Tzora'as was the punishment for sinful speech. Man is distinguished from others creations by his ability to express himself through speech (the term "one who speaks" is used to describe human beings). In contrast to all other creations, man's power of speech is an inherent part of his essence. When man sins using his G-d-given power of speech, he exhibits an apparent contempt for this attribute which was granted only to him. He is, therefore, indistinguishable from an animal. This absurd view would be corrected only when he is able to clearly see the folly of his beliefs. Through the degradation of the body caused by such a debilitating illness as leprosy, man comes to reflect upon his true essence. The purpose of these plagues is not the pain which is associated with them, but rather the humiliating effect upon the individual. With the realization that the body is no more than a superficial covering for his true essence, man will mend his ways and seek true repentance. ii. True Repentance. "All the days wherein the plague is with him, he shall be unclean." This verse seems superfluous. Obviously, if the disease still plagues him, he is deemed unclean! The Netziv explains that one might assume that after ritually cleansing oneself and observing the metzorah rites, he would be permitted to return a state of purity, even though the disease is still in him. One is not viewed as a true baal teshuvah (penitent) until he's altered his previous offending habits. Superficial acts of penance, going through the motions of performing teshuvah, are insufficient. Teshuvah begins with acknowledgent of one's mistakes, remorse or regret for those mistakes, and definite change from one's previous lifestyle. Thus, the Torah hereby declares that as long as the deeds remains, the repentance is not complete and the metzorah remains unclean. f. Living each week (Rabbi Abraham Twerski) i. Projection. "And he shall call, 'Unclean! Unclean!'". The literal meaning of this verse is that the metzorah was to alert people at his approach, that they did not become contaminated by contact with him. The Shelah gives this verse an additional interpretation, by inserting a comma, so that it reads "And he who is unclean calls [everyone else] unclean." Thus interpreted, this verse supports the Talmudic statement that a person who insults others generally projects his own defects onto them (Kiddushin 70a). The Torah predated the discovery of the psychological mechanism of "projection" by thousands of years. The Baal Shem Tov elaborated on this theme, stating that the world is a mirror in whose reflection one sees one's own image. A person with good character traits will see the good in everyone, and a person with many character defects will find fault with everyone. It is related that the Baal Shem Tov once saw a person violate the Shabbos. In keeping with his teaching, he assumed that he, too, had violated the Shabbos, or else he would not have seen this. In spite of a thorough self-searching, he could not recall having violated Shabbos, and he prayed fervently for a Divine revelation to help him realize how and when he had violated Shabbos. It was revealed to him that on one occasion he had remained silent when someone had spoken disparagingly of a Tzaddik. Inasmuch as the Zohar states that a Tzaddik has the kedushah (sanctity) of Shabbos, failure to offend the honor of the Tzaddik was tantamount to a violation of Shabbos. Some people are very critical of others who transgress the Torah commandments, and indeed it is a mitzvah to try and enlighten a person on the importance of observing its mitzvos. The Baal Shem Tov's teaching, however, is that we must do sincere soul searching to find in what manner we ourselves have been guilty of the behavior we are criticizing in others. Just think of how wonderful the world would be if we followed this teaching of the Baal Shem Tov. Each time we were aroused to criticize the fault of another, we would turn our attention inwardly to work on self-improvement first. ii. Blessings in Disguise. "When you enter the land of Canaan that I'm giving you as an inheritance, then I will inflict a 'leprous' lesion in the houses you inherit." The tone of this verse referring to lesions in the walls of the house is totally different than that relating to lesions of the skin or garments, where the versus read "if there shall be a lesion . . ." The verse appears to be, as it were, a Divine promise. Rashi therefore quotes the Midrash which states that when the habitants of Cannan became aware of the advancing Israelites, they concealed their valuables in the recesses of their walls. In order that these hidden treasures be discovered, G-d caused lesions to appear in the walls of the houses. The homes would then have to be demolished, and the Israelites would find the hidden treasures. There are many other ways in which G-d could have provided the Israelites with riches. This particular method was to teach us that there are blessings in disguise. The first reaction to the appearance of a defect which could necessitate demolishing one's home is one of anger and outrage. "Why is G-d doing this to me? " When the hidden treasure is ultimately discovered, one understands that what had seemed to be a curse was actually a blessing. Sometimes a blessing that is concealed within painful wrappings eventually becomes apparent to us, but at other times we are not privileged to discover the hidden good. It requires an enormous strength of faith to accept distressful occurrences as being blessings in disguise. The Talmud tells us that the extraordinary faith of Nahum of Ganzu, who accepted that everything that happened to him with the statement, "This, too, is somehow good." The Torah approach to acceptance of suffering is well-balanced. On the one hand, a person is not taken to account for feeling angry toward G-d during his acute pain (Bava Basra 16b). On the other hand, he is required to have faith in G-d's benevolence. The initial human reaction of feeling angry towards whomever one holds responsible for one's suffering is essentially a reflex response. On the other hand, by exercising faith in G-d's absolute benevolence, one should be able to replace anger with serenity, with an acceptance of the fact that even things which appear to be evil according to our human perception are part of the Divine plan which is benign in its totality. The Midrash states that when Jacob was mourning the loss of his son, Joseph, and complained that G-d had turned away from him, G-d said, "Here I am manipulating things to make his son the viceroy of the Egyptian empire, and he is complaining!" Both aspects of the Torah approach are depicted by the Midrash: (1) even a Tzaddik of the magnitude of Jacob may complain about his suffering and (2) G-d has a design into which everything fits, even though we may not be able to see any good in it. While we may not find a hidden treasure in every building that is demolished, we should not lose sight of this extremely important aspect of Emunah (faith) and we should gather the strength from our Emunah to withstand the stresses and distresses of life. 29. ACHAREI (ACHAREI MOS) a. Summary i. The Yom Kippur Service. After his sons Nadav and Avihu had died as punishment for their improper service, Aharon was told to enter the Holy of the Holies only on Yom Kippur, at which time atonement was to be made for the sins of the community (including the Priesthood) and the Sanctuary was cleansed because it might have been entered by those who were ritually unclean. On Yom Kippur, the Kohein Godol (High Priest), dressed in white garments rather than gold ones, offered all the sacrifices (i.e., the personal and communal sin and burnt offerings). The ritual included the casting of incense upon coal taken from the Altar, and the sacrificing of one of two male goats provided by the people for their offering. The commandment was given for the Jews to observe Yom Kippur as a most solemn Shabbos (the Shabbos of Shabbosim), to fast and to repent for their misdeeds. The people were again cautioned that sacrifices could only be offered in the Sanctuary (offering sacrifices in one's own spot was an act of idolatry). ii. Kashrus. The laws forbidding the eating of meat of an animal which wasn't ritually slaughtered and the in take of blood were given. iii. High Moral Conduct. The people were reminded that Hashem expected of them a high level of moral conduct; thus, adultery and illicit marriages were prohibited (the Torah citing examples of nations destroyed for immoral behavior). b. LilMode U'lilamed (Rabbi Mordechai Katz) i. Yom Kippur. Yom Kippur is called "Yom HaZikoron" ("Day of Remembrance") since not only Hashem remembers and reviews our action, but we must also recall and review our actions, learn from our mistakes, atone and decide how to avoid making the same mistakes in the coming year. Yom Kippur is not, however, a complete exoneration of our sins; rather it is the beginning of the process leading to true Teshuvah (repentance) and self-improvement. c. Growth Through Torah (Rabbi Zelig Pliskin) i. Use Techniques To Overcome Excessive Concern About What Others Think About You. The Torah teaches that no one was to be in the Tent of Meeting when the High Priest performed the Yom Kippur services. That is, the High Priest was to mentally view the world as if no one else existed. Why? To free himself from the shackles of seeking honor or approval. We, too, should try to implement this illusion at times to free ourselves from the hurt and pain of excessive worry about what others think of us. ii. Do Something for Growth Every Day. "My ordinances shall you do, and My statutes you shall observe, to walk with them, I am the Lord your G-d". The Ksav Sofer comments that to "walk with them" means that a person needs to walk from one level to the next. That is, one should constantly keep on growing and elevating oneself. It isn't enough to stay at the same level -- we must climb higher than the day before. d. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Souls Afire. There is a paradox in this week's Parsha -- Nadav and Avihu's action were undesirable (as evidenced by their punishment), yet Moshe stated that they were greater than he and Aharon and that through their actions the Sanctuary was consecrated. Chassidic thought states that our love for Hashem must involve 2 phases -- (a) ratzu (a yearning for connection with Hashem); and (b) shuv (a commitment to return and express G-d's will by making this world a dwelling place for Him). As the Or HaChayim explains, Nadav and Avihu reached an all-encompassing level of ratzu, but failed to follow through with shuv by expressing this bond in their lives. Thus, their sin was not the closeness they established with Hashem, but that this connection didn't bear fruit (i.e., they never expressed the bond in the realm of ordinary experience). There are two lessons: (a) a positive one -- that every Jew has the potential to draw as close to G-d as Nadav and Avihu did; and (b) a negative one -- that such service alone lacks the vital element of shuv (application within the context of this world). Based on this there are different customs re: the name of the Torah portion -- some call it Acharei ("after"), highlighting the potential for spiritual closeness after the height of connection reached by Nadav and Avihu; others call it Acharei Mos, highlighting the failure to complement such closeness with a commitment to developing an awareness of Hashem in the material world. (Lubavitch custom is to call it Acharei, in recognition of the fact that each Jew can achieve closeness with Hashem; for the core of every Jew is at one with G-d, inseparably linked.) e. Living Each Week (Rabbi Abraham Twerski) i. G-d is always with us. "[I am G-d] Who rests among them, even amidst their uncleanliness." Regardless of how far a person may have strayed, regardless of how much a person may have rejected G-d, G-d never rejects anyone. As Rabbi Levi Yitzchak of Berdichev said, "You can be for G-d, and you can be against G-d. You just cannot be without G-d." ii. The spirit of Mitzvos. "You shall observe My ordinances and My laws in order that the person may do them and live by them." The Talmud cites this verse as the basis for waiving a Torah prohibition when there is a threat to life. Thus, one is required to provide whatever help is necessary on Shabbos to save a life, even though this involves a transgression of the Shabbos. (Yoma 85b) The Rabbi of Kotzk offered another interpretation of this verse: "You shall observe My ordinances . . . and bring life into them." Performing mitzvos as a matter of rote without joy and excitement is inadequate. Observance of mitzvos must be vibrant and lively. One who fulfills mitzvos by bringing life into them will lead of life of joy of holiness, of forever coming closer to G-d. f. Peninim on the Torah (Rabbi A. L. Scheinbaum) i. Before Hashem we are all the same. "A sacred linen tunic he shall wear." Upon entering the Holy of Holies, the Kohein Gadol divested himself of his ornate priestly garments and clothed himself in simple, white linen. In public, the Kohein was responsible to maintain the dignity appropriate to his noble station in life. When he went into the Holy of Holies to confess the sins of the Jewish People, however, he dressed as an ordinary Kohein. At the spiritually heightened moment, the most solemn of the year, he became a simple mortal. The facades of dignity and station in life no longer distinguished him from anyone else. This was his moment of truth. All human devices are valueless when a person comes in face-to-face confrontation with his/her maker. Before Hashem, all people are the same. The only distinguishing characteristics are the merits of Torah, service of Hashem, good deeds and acts of kindness which an individual has accrued during his/her lifetime. 30. KEDOSHIM a. Summary i. Achieving a High Spiritual Level. The Children of Israel were told to be "kedoshim" (of an elevated holy nature). To help them achieve this goal, a number of laws are discussed. They include: (1) Laws designed to achieve holiness, including: (a) respecting one's parents (b) observing the Shabbos (c) not engaging in idol worship, witchcraft and human sacrifice (d) not mutilating or tattooing one's body (e) not causing irregular mixtures, such as interbreeding of animals, and interweaving of wool and linen ("sha'atnes") (f) not eating the fruits of a tree for the first 3 years after planting (2) Laws to encourage compassion towards others (particularly the stranger and the poor), including: (a) leaving a corner of the field and stray gleanings for the poor (b) dealing honesty with others (e.g., not stealing, lying, etc.) (c) a shopkeeper ensuring the accuracy of his weights/scales (d) a judge being impartial (e) judging others favorably (f) not taking another's possession without his/her permission (g) not withholding a worker's wages (h) not giving harmful advice (i) not defaming others (j) not misleading a blind or naive person (k) saving the life of another who is in danger (l) admonishing an erring fellow man (m) not embarrassing another (n) not taking revenge or holding a grudge (o) "loving one's fellow man as one loves oneself" (3) Laws respecting impermissible relationships (e.g., adultery, incest and bestiality) b. LilMode U'Lilamed (Rabbi Mordechai Katz) i. Loving Thy Neighbor. When a gentile told Hillel that he would convert if Hillel could explain the entire Torah while standing on one foot, Hillel responded: "Do not do to others what you would not like them to do to you". But, isn't this a lower standard that the one dictated by the Torah (i.e., that one must love another as one loves oneself)? Hillel understood that the Torah's ideal is a difficult one, but that by using a step-by-step approach (i.e., by starting by avoiding negative acts), one can work towards carrying out positive acts of love. ii. Admonishing Others. We are told to admonish another who is erring since we are responsible for each other. This a sign of true love -- helping others when they are in any kind of danger. c. Love Thy Neighbor (Rabbi Zelig Pliskin) i. Living Among People. Hashem told Moshe to speak to the "entire congregation of the Children of Israel . . . " Hashem commanded Moshe to state this verse to the entire congregation because the majority of the essentials of Torah are summarized here. To attain holiness, one need not be isolated and withdrawn; to the contrary, the admonition was stated in an assembly to show that we must learn to sanctify ourselves by behaving properly among people. (Chasam Sofer) d. Growth Through Torah (Rabbi Zelig Pliskin) i. Introspect to gain self-knowledge to strengthen areas that need strengthening. This Parsha teaches that must fear our "mother and father". Cf. the Ten Commandments which teach that we must honor our "father and mother". Why is the order reversed in these two references? Since human nature is more likely to fear our father and honor our mother. Introspection allows us to gain greater self-awareness of our natural tendencies and to make an effort to behave in a manner that will strengthen those areas which need strengthening. ii. Only rebuke others with a sincere concern for their welfare. "You shall rebuke your fellow man". Rebuke must come from the depths of the heart (as Chazal teach, only words which come from the heart enter the heart). Before correcting another, we must search for our true motives -- is it coming from our heart or for other reasons (e.g., desiring a feeling of power)? iii. Loving Your Fellow Man As Yourself (1) Feel love for other people because it is Hashem's wish. We are commanded to do so whether it is easy or difficult. Once, while delivering a lecture, Rabbi Pliskin was "interrupted" by a cute dog who entered a room, causing his audience to smile and shower admiration on the dog. Rabbi Pliskin noted that despite the fact that no one had previously seen the dog, everyone had a positive feeling toward it. If we do so with the dog, how much more so should we do so with other people?! By internalizing the awareness that each person is created in Hashem's image and that Hashem wishes us to love each other, we can learn to have this positive attitude towards our fellow man as well. (2) Share your Torah knowledge. "Love your fellow man as yourself." The Chasem Sofer explains that this means that we are obligated to take time from our Torah studies to teach others Torah. We must constantly look for opportunities to share our Torah knowledge with others. (3) Your behavior towards others should be a manifestation of your love towards them. Why didn't Hillel simply repeat the words from the Torah (see above)? R' Yeruchem Levovitz explains that this teaches us an important principle -- from the words "love your fellow man" one might think that one fulfills the obligation by feeling the emotion of love; but just feeling love isn't sufficient. Rather, the love must motivate us to do positive things for others and refrain from any actions or words that could cause someone pain or suffering. e. Living Each Week (Rabbi Abraham Twerski) i. The responsibility of holiness. "Speak unto the entire congregation of Israel and say unto them, You shall be holy, because I, your G-d, am holy.'" Rashi notes that whereas at other times Moshe's teachings were given to the Elders to transmit to the populace, here he gathered the people to hear the words directly from him. Why was this message so important that everyone had to hear it firsthand? These words have a two-fold meaning: (a) "You shall be holy" (i.e., Israel was commissioned by G-d to be a unique nation, and this carries with it great responsibility); and (b) as a statement of fact, "You are holy" (i.e., each Jew has a unique soul which partakes of G-d's holiness). This dual meaning is interrelated -- because of what we are we must do our utmost to become all that we can be. ii. The infinity of Divine Holiness. "You shall be holy, because I, your G-d, am holy." The Midrash comments, "My [G-d's] holiness is superior to your holiness." Rabbi Levi Yitzchak of Berdichev inserts a comma so that the verse reads: "My holiness is superior, as a result of your holiness." How can G-d's holiness possibly increase? The Bal Shem Tov was once approached by a disciple who complained that he was unable to come closer to G-d. "Each time I feel that I am approaching closer to Him, I find myself father away than ever." The Bal Shem Tov replied with an example: "When a parent wishes to teach his/her child to walk, he/she waits until the child is sufficiently developed to be able to stand firmly, and he/she then places him/herself close to the child, and stretches out his/her arms within inches of the child. Although the child is afraid to move lest he lose his balance and fall, the closeness of his parent's protective arms combined with his desire to reach his parent encourages him to take the first step. When this is accomplished, the parent retreats another step, and continues to beckon the child to come. As this process is continued, the child learns to walk. "What is going on here," the child is undoubtedly thinking. "Each time I make a greater effort to reach my parent, he/she distances his/herself more and more from me." What is actually happening is that the parent and child have disparate goals. The child's goal is to reach the parent, whereas the parent's goal is to teach the child to walk. Allowing the child to reach him/her too soon would terminate the learning process. "Your situation is quite similar," said the Bal Shem Tov. "You wish to reach G-d. However, G-d's goal is for you to learn how to search for Him, because that is how you grow in spirituality. If He were to allow you to reach Him as you desire, your growth would come to an end." This is the meaning of Rabbi Levi Yitzchak's comment. When we begin to develop a relationship with G-d, our concept of His greatness is limited. As we enhance our spirituality, we have an ever-increasing awareness of the infinity of G-d's greatness. Thus, it is our perception of the holiness of G-d that increases as our own holiness increases. f. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Finding the G-dly core. Being holy means that "all of our deeds are for the sake of Heaven" (Pirke Avos). We must not be fixated with superficial material aspects of the world and ignore its G-dly core. ii. Involvement, not abstention. The Torah demands not abstention, but that we interact with our environment and permeate it with holiness. Thus, this Parsha deals not primarily with rituals, but with concerns shared by all people -- agriculture, human relations, business, etc. -- for it is these "mundane" areas that the holiness of the Jewish people is to be expressed. iii. Acharei and Kedoshim. As noted above, Acharei focuses on the "afterwards" -- that the bond with Hashem should not be an insular experience, but should continue and spread outwards. Kedoshim highlights the possibility of living a life connected to Hashem amidst the realities of ordinary existence. To do so, one must focus on the G-dly life force which maintains existence and is manifest in its physical elements -- this enables us to infuse holiness into every aspect of our life. g. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Collective holiness. "Speak to the entire assembly of B'nei Yisrael and say to them to be holy." Why was each member of K'lal Yisrael required to be present to hear this instruction? Horav E. Munk, z'tl notes that this teaches us that the ideal goal of holiness can only be achieved through the collective efforts of all K'lal Yisrael. We cannot achieve holiness in isolation or solitude; it requires interaction with others. Divrei Shaarei Hayyim also notes that this reminds us that we cannot be holy merely in the privacy of our home, but ashamed of our faith in public. We must be holy "in full assembly," in public, out in the open, in society. h. Kol Dodi on the Torah (Rabbi David Feinstein) i. Hashem keeps His promise. The Torah prohibits eating or otherwise benefiting from orlah, any fruit of the first three years after a tree has been planted. The fruit of the fourth year (neta revai) must be taken to Jerusalem and eaten there in a state of purity. Then, the Torah says that the fruit of the fifth year and onwards may be eaten normally and it promises that if we observe the restrictions of orlah, we will be blessed with abundant crops. Rashi comments that the verse ends with the words "I am Hashem, your G-d," to remind us that He can be trusted to fulfill His promises. Why would someone need special assurances on this point? If he observed this commandment and therefore reaped tangible benefits, he would need no assurances; if, however, he failed to realize any benefit, all assurances would be meaningless to him. The Torah is telling us not to harbor doubts about Hashem's promises. Even if His blessings come in ways that are not clearly obvious to us, Hashem never fails to keep every promise that He makes. i. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. Be righteous in judging others. When Nathan the Prophet came before King David to rebuke him, he told the King the story of a poor man who was robbed of his only lamb. Deeply affected by the report, David ordered the thief put to death. Only then did Nathan tell him that the story had only been a parable illustrating what David himself had done and that, in condemning the alleged thief to death, David had pronounced his own sentence. (II Samuel, Chapter 12). G-d proceeds in a similar manner with any person due to be condemned to punishment for a transgression. His is told the story of his own sin in slightly disguised form, as if it had been committed by another person. When, outraged by the report, he harshly condemns the alleged sinner, he actually pronounces his own sentence. Thus, Chazal teach, "judge thy fellow man with an inclination in his favor." As Rabbi Yisroel Salanter said, "When I first started learning mussar (moral/ethical teachings) I became angry at the whole world, but not at myself. Afterward, I became angry at myself also. Finally, I became angry only at myself and I judged the world "l'chaf zchus" [to the side of merit]." j. A Lesson From Pirkei Avos i. Introduction: Our Rabbis ordained that Pirkei Avos should be studied on the Shabbosos between Pesach and Shavuos in preparation for the giving of the Torah. (The Alter Rebbe, z'tl and others initiated the custom of studying Pirkei Avos throughout the entire summer.) Thus, I've summarized below a few thoughts on Pirke Avos from the Lubavitcher Rebbe Rabbi Menachem M. Schneerson, z'tl and the Pirkei Avos Treasury (Artscroll). ii. "Hillel say: Do not separate yourself from the community; do not believe in yourself until the day you die; do not judge a fellow until you have reached his place . . . " (Pirke Avos 2:5). (1) "Do not separate yourself from the community" -- One must participate emotionally [and physically] in the concerns of the community, bearing its pains and difficulties. (2) "Do not believe in yourself until the day your die". Never rely on the fact that a good character trait is permanently ingrained. Until death, one must be afraid of ethical backsliding. (Rambam). As the Lubavitcher Rebbe, z'tl noted, without detracting from one's positive self-image, one must guard against overconfidence. (3) "Do no judge a fellow until you have reached his place." According to R'Yonah, this is a continuation of the previous clause: one should not believe that he is better able to withstand temptation that others who succumbed, for one never knows how one would react in the same predicament. The Lubavitcher Rebbe, z'tl notes that one should never criticize another until he establishes a commonalty with him. Even when a person's conduct seems worth of reproof, one should not talk to him with a condescending attitude. By focusing instead on the essential connection which all people share, we can nurture the positive qualities in others and enable them to surface. 31. EMOR a. Summary i. Rules respecting Koheinim. Because of his privileged status, the Kohein had to maintain a particularly high standard of purity and perfection. He was forbidden to attend the funeral of anyone but his nearest relatives, for contact with the dead defiled him and prevented him from performing his holy duties. In addition, he could not marry an unchaste or divorced woman. Even more rigid rules applied to the Kohein Gadol (High Priest), who was not even to attend the funeral of his closest relatives, and who could marry only a virgin. Any physical defect disqualified the Kohein from officiating in the Mishkon, although he was still entitled to his share of the sacrifices. ii. Rules respecting sacrifices. Sacrifices, too, had to free of blemishes. An animal could only be offered after it was eight days old. A mother and its young could not be killed on the same day. iii. Yom Tov. During the year, a number of days were to be proclaimed as holy convocations, when the people were to be called together so that they could worship at the Mishkon. These holy days, on which no work is permitted, were proclaimed in the following order: (1) Shabbos. The seventh day of the week. (2) The first and last days of Pesach (The "Feast of Unleavened Bread"). This Festival is to be observed from the 15th-21st of Nissan. Once the Israelites had taken possession of the land of Canaan, they were to present an offering from the barley harvest on the 16th day of the month. This was to be waived on the altar as an expression of gratitude towards Hashem, and was referred to as the "Omer". (3) Shavuos (The "Feast of Weeks"). This was observed on the 6th of Sivan, the 50th day from the beginning of the Omer. Seven weeks were to be counted from the second day of Pesach, and then a meal offering of two loaves made from the new wheat harvest was to be brought on the altar. The Israelites were reminded of their duty to leave the gleanings of the harvest for the poor. (4) Rosh Hashonah (Holiday of the New Year). This holiday occurs on the first day of Tishrei, and is special because of (among other reasons) the blowing of the shofar. (5) Yom Kippur (Day of Atonement). This day, which occurs on the 10th of Tishrei, is the day on which the populace is told to fast and pray for atonement of their sins. (6) Sukkot (Feast of Tabernacles). This was to be observed from the 15th-21st of Tishrei with great rejoicing. The people are to carry four species (esrog, lulav, hadassim and arovos) as a symbol of thanksgiving, and live in huts to recall the wandering in the wilderness. (7) Shemini Atzeret. The 22nd day of Tishrei, is also be observed as a day of solemn rest. iv. The Mishkon. The people were reminded of their duty to provide pure olive oil for the lamps of the Holy Temple, which were to be kept burning continuously by the Koheinim. The show bread was to be made of twelve loaves of fine flour, arranged in two loaves. b. LilMode U'lilamed (Rabbi Mordechai Katz) i. Shabbos For Hashem. "These are the appointed seasons of the L-rd," proclaims the Torah when laying down the laws of Shabbos and the Yomim Tovim (Festivals). "Of the L-rd," are the key words here. They show that these hallowed days are not meant as mere vacations for our pleasure. Rather, they must allow us to become more spiritually inclined and move closer to Hashem. G-d designed these days to allow the Jewish people to achieve holiness. ii. Yomim Tovim. Like Shabbos, the Yomim Tovim serve to commemorate important historical events. They remind us of how the Jewish people were forged into a unified nation and saved from extinction by Hashem. To enhance the Yom Tov, Jews utilize symbolic objects: the sukkah, esrog and lulav on Sukkot; the shofar on Rosh Hashonah; the matzah on Pesach, etc. However, when observing a Yom Tov, one shouldn't consider it a quaint custom, having no relationship to the present. When we sit in a sukkah, eat matzah, etc., we should realize that the conditions of the past are still with us today. These items should remind us, for example, that Jews are still oppressed and wandering in our times, and at the same time remind us of the many miracles that have help preserve the Jewish people to this day. These lessons from "yesterday" can help us cope with the world of today. Literally, the word "Yom Tov" means good day. The Yom Tov is usually a joyous occasion for it celebrates the survival of the Jews. Therefore, the Torah tells us to mark these days (with the exception of Yom Kippur) with rejoicing and feasts. We gather with our family and friends, partake of festive meals, and sing and revel in our Jewishness. However, the joy we feel on these days is not an end in itself; rather, it is a means to better appreciate our Jewish life and Hashem's benevolence. c. Growth Through Torah (Rabbi Zelig Pliskin) i. Look forward to studying Torah. The Torah gives us the mitzvah of counting the days from the second day of Pesach until Shavuos. The root of this commandment, wrote the Chinuch, is that the essence of the Jewish people is the Torah, and for the Torah the entire world and Israel were created. The Jews were redeemed from Egypt in order to accept the Torah at Sinai and in order to fulfill it. The counting of the Omer is an expression of the importance of the Torah to the Jewish people. Just as a person who is enslaved and will be liberated on a certain day will count each day until he is released, so too we count the days until we receive the Torah. ii. Our normal mood should be one of happiness. Rabbi Hirsch noted that Rosh Hashonah in Torah law is only one day (Rabbinical law renders it two days), and that Yom Kippur is only one day. On the other hand, Sukkot is seven days. Rosh Hashonah is a day of shaking us out of ways displeasing to Hashem, and Yom Kippur is a day of fasting and awareness of our faults and mistakes. Sukkot, however, sets us up afresh to obtain the highest earthly possession: joy and happiness before Hashem. There is only day each for the mood of Rosh Hashonah and Yom Kippur, yet seven days -- a complete cycle of days -- for the joyful building of our huts and our appreciation of rejoicing before Hashem. This is characteristic of Torah law -- it teaches that the normal mood of one's life should be not a broken feeling, but one of joy and happiness before Hashem. iii. To live a joyful life avoid quarreling. True joy is only attainable when there is peace among people. Quarrels -- on both the communal and personal level -- cause so many difficulties and problems that true joy is impossible when they are present. This is symbolized by the four species we take in our hand on Sukkot, and which symbolize the various types of peoples who make up the Jewish people. Holding them together is a sign of true peace and unity. Only when there is togetherness can true joy before Hashem be fulfilled. iv. Sukkot and guests are both reminders of our temporary status. The Chofetz Chaim said that the mitzvah of being hospitable to guests benefits the host in a spiritual way. The guests remind the host that every person is only a guest in this world. The holiday of Sukkot is also a reminder that we are only in this world temporarily. This awareness should be a constant reminder to make the best use of the time we have in this world to accomplish as much good and mitzvos as we can. d. Living Each Week (Rabbi Abraham Twerski) i. The Festivals: A Call to Closeness. The Festivals offer a means whereby one can achieve a closer relationship with Hashem. The Festivals also intensify the bonds of brotherhood among Jews, as people congregate to join in prayer and celebration, and are aroused to pay particular attention to the needs of the underprivileged. As Rabbi Twerski states, "when attending Friday night services at the Kotel (Western Wall) together with people from all four corners of the world, I often encounter people who I have not seen for many years. I can only imagine what an experience it must have been in the days of the Temple, when Jews from all over gathered in Jerusalem for the Festivals. How many embraces among friends must have been exchanged; how many renewals of relationships between people that had been separated by long distances! What joy there must have been sharing the festive meals with so many friends. The feelings of spirit of harmony and brotherhood that existed during the Festivals certainly elicited a Divine blessing of kedushah (holiness)." The Baal Shem Tov said, Love of one's fellow man is the method to achieve the love of G-d.' The Festivals thus increase the love between man and G-d, and between man and man. This holiness and love should not be limited to the Festivals, but should continue to influence one's lifestyle all year round. Thus, the Festivals provide the means for true "simcha" (happiness) by bringing people closer to one another and to G-d. ii. Living Each Day. In counting the Omer, we begin by saying "today is the first day of the Omer," and adding the calculation of the weeks when we arrive at the seventh day. "Today is the seventh day, which is one week of the Omer," and so on until the 50th day. When we think of the wondrous miracles of the Exodus, we may overlook the greatest miracle of all -- the people who had been brutally enslaved and oppressed for so many years were within a few weeks later able to stand at the foot of Mt. Sinai and witness the revealed Glory of Hashem and proclaim, "we shall obey and we shall listen," thus achieving a level of spirituality never again reached throughout history. How does such a miraculous transformation take place? The answer is in the mitzvah of the counting of the Omer, whereby one develops spirituality by improving one's character one day at a time. The Torah teaches us that no challenge is so great that it cannot be successfully overcome if it is broken down into manageable morsels. In commanding this mitzvah, the Torah stipulates that it is a mitzvah for all generations, because no less than for the emancipated slaves at the time of the Exodus the formula for the triumph over the challenges that confront us is to take them one day at a time. The evil inclination tries to prevent us from achieving spirituality by magnifying the obstacles we must overcome. The answer to the evil inclination is that we will achieve all that we can today and that our achievements today will give us the capacity to achieve even more tomorrow. Eventually, we will accumulate the means to reach our ultimate goal. e. Kol Dodi on the Torah (Rabbi David Feinstein) i. Attending to the needs of the poor. In between the description of the Festivals, the Torah instructs us to leave the corners of our field, as well as the gleanings of our harvest, for the poor. Why is this instruction sandwiched between the description of the Festivals, and what connection is there between these concepts? The Torah wants to stress to us that one cannot receive the Torah, which is called "the Torah of Kindness" without accepting upon oneself the obligation to attend to the needs of the poor. f. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Counting the days of our lives. HaRav S.Y. Zevin offers a novel homiletic exposition of the verse respecting counting of the Omer. When one counts something, he indicates his esteem for that particular object. The days and years of one's life should likewise be important in one's eyes. One should value every moment of life and appreciate its true meaning, so that we "do not struggle in vain nor produce for futility" (Isaiah 65:23). Those moments which had passed are no longer accessible to us. Therefore, every moments should be reckoned and cherished. g. A Lesson From Pirke Avos i. "He [R' Tarfon] used to say: You are not required to complete the task, yet you are not free to withdraw from it . . . " (Pirke Avos 2:21). Hashem does not engage man in His service with the expectation that he can complete the task, and He does not penalize him for being unable to finish. On the other hand, man is obligated to commit his best efforts to the service of Hashem -- the work is not optional; it is a burden which must be borne. (Rav and R'Yonah). The Lubavitcher Rebbe, z'tl commented that one should not despair at the realization of the enormity of the task, for a person is never required to do more than he can. On the contrary, G-d gives each person a mission which he can fulfill without having to face challenges which he is unable to overcome. 32. BEHAR a. Summary i. Shemittah (Sabbatical) Year. After the Jews took possession of Canaan, they are to observe each seventh year as a Shemittah (Sabbatical) year for the land, during which they are not to sow their fields, prune their vineyards, or reap the harvest that grew by itself. ii. Yovel (Jubilee) Year. Each 50th year was the Yovel, which was proclaimed on Yom Kippur. During the Yovel year: (1) Fields were not to be sown or harvested; (2) Hebrew slaves were to be set free; and (3) Land reverted back to its original possessor. (Thus, the price of land that was sold was based upon how many years of ownership remained before the Yovel.) Land sold because of its owner's poverty could be redeemed by either the former owner or his relative. If someone sold a house in a walled city, he could only redeem it within one year of the sale; however, homes in villages and in cities set aside for the Levi'im would revert back to their original owners during the Yovel year. iii. Prohibition of Interest. One should lend money to a poor fellow Jew without charging him interest. iv. Treatment of a Slave. If a poor Jew was forced to sell himself into servitude, his Jewish master should treat him with respect. As noted above, the servant would be set free during the Yovel year. A relative could redeem a Jewish servant by paying his master a sum based upon the number of years remaining until the Yovel. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz)/Artscroll Chumash i. The significance of Shemittah. (1) Ramban notes that, like Shabbos, Shemittah bears testimony to Hashem's creation of the universe in six days and His rest on the seventh day. (This is why only the Shemittah -- not any of the Festivals -- is specifically likened to Shabbos.) (2) Shemittah (and Yovel) helps us to develop Emunah (faith in Hashem), for it acknowledges that our possessions and personal freedom are provided by Hashem and are under His dominion. (3) The Sfas Emes, z'tl notes that the land's rest during the Shemittah year teaches us that the primary force in the universe is Hashem, not the laws of nature. By leaving his fields untended, the Jew demonstrates that this world is but a corridor leading to the ultimate world. However, it also teaches that one can't totally abstain from the world in which he lives. Thus, we must sow and harvest for six years (just as we must work for six days and rest on the Shabbos). This recognition infuses holiness and purpose into our workdays and years. ii. Interest and Shemittah. What is the connection between the prohibition of charging interest and the laws of Shemittah? Shemittah and the prohibition against interest remind us that our land and money, respectively, are gifts from Hashem. iii. The Highest Form of Charity. "If your brother becomes impoverished . . . you shall strengthen him". Rambam notes that this teaches us that the highest form of charity is to step in with help to prevent someone from become poor (e.g., by giving him/her a loan, investing in his/her business, etc.) As Rashi notes, when a donkey's load begins to slip, even one person can adjust it; but if the animal has fallen, even five people can't get it back on its feet. c. Growth Through Torah (Rabbi Zelig Pliskin) i. By realizing that others suffer, we can more easily cope with our own suffering. It is a mitzvah to blow the shofar to proclaim the Yovel. This was to remind the master who was to free his servant and the landowner who was to return land to its rightful owner that others were doing the same. Knowing that others are undergoing hardships makes it easier to accept our hardships, and to put our own suffering into perspective. ii. Hashem does not want you to cheat His children. The Parsha commands "and when you sell anything to your fellow man or buy from your fellow man, you shall not cheat one another". If one remains aware that Hashem is the creator of all people, he/she will be careful not to deceive others (just as one would be most careful if dealing with the offspring of an emperor). Rav Nachman was asked how it is possible to think of Hashem when involved in business, to which he replied "people find it easy to think about business when they are praying; similarly, if one really wants to, he/she can think of Hashem while engaged in business." iii. Feel an inner respect for other people. The Parsha prohibits a master giving a servant work that isn't really necessary (e.g., telling a servant to warm things up when the master doesn't really need it). Why does the Torah prohibit this, since the servant has no idea that his work is unnecessary? The Torah wants us to feel an inner respect for the dignity of others, since we are all created in Hashem's image. d. Kol Dodi on the Torah (Rabbi David Feinstein) i. The Emunah in Shemittah. "If you will say what will we eat in the seventh year? Behold! We will not sow and gather in crops! I [Hashem] shall ordain My blessings for you in the sixth year and it will yield a crop sufficient for the three-year period [i.e., the seventh-ninth years]." Rashi, citing Chazal, teaches that the 70 years of the Babylonian exile were punishment, measure-for-measure, for the 70 Shemittah years which the Jews failed to observe when they were on their land. But if the above verse assures the Jews that the crop from the sixth year will be excessively abundant, why would they fail to adhere to the laws of Shemittah and insist on planting or harvesting during the Shemittah year? Since the sixth year would be so abundant, one could easily be led astray into believing that the seventh year would be equally (or even more) prosperous. Thus, it required great emunah (faith in Hashem) to recognize that however attractive the short term gains were, they would disappear quickly, whereas the reward for observing mitzvos, even though it may sometimes seem long in coming, lasts forever. ii. The Prohibition Against Interest. Why does the Torah connect the prohibition against interest with the Exodus from Egypt? Homiletically, when Hashem told Abraham that his descendants would suffer exile and enslavement for 400 years, it was a debt of servitude. The debt didn't begin to be "repaid" until much later, when Jacob went down to Egypt. Furthermore, we are told that the Egyptian exile lasted only 190 years (and that the Jews were enslaved for only 116 years), since Hashem took off time to compensate for the extremely harsh labor imposed by the Egyptians at the end. Normally, when repayment of a debt is postponed, interest is accrued. However, instead of increasing the debt, Hashem reduced it. Thus, the prohibition against interest reminds us that just as Hashem forgave us the interest, we must do so for others. e. Parsha Parables (Rabbi Mordechai Kamenetzky) i. 50 years of transition. The Torah teaches us that the end of the Yovel, a 50-year cycle in the land of Israel, there is a radical socio-economic transition: " . . . freedom shall be announced to the land and all its inhabitants." Every servant shall return home to his family. All land that was sold shall return to its original owner. "And the land shall not be sold for eternity, for I [Hashem] am the true owner of the land!" Hashem, the "Ultimate Landlord," further reminds us that all such transactions are canceled with Yovel. All of these reversions occur at the close of Yom Kippur. Why? One of the most intriguing aspects of Judaism is the concept of teshuvah (repentance). No matter how great a sin, every Jew has the ability to change his situation and undo the damage. Yom Kippur is the day that is most appropriate for teshuvah, for it represents the idea that in the world of spirituality there is no sense of permanence. The desperate soul who feels he has no chance to change begins the year with a clean slate. He is rejuvenated and revitalized. In this Parsha, the Torah tells us that this rejuvenation does not only happen spirituality. Even regarding physical or financial situations, there is no permanence. Yovel is the Yom Kippur of the material world. This concept is illustrated by the following story: A wealthy traveler came to meet the Chofetz Chaim, whose piety and brilliance were admired all over the world. Entering the sage's tiny home, the wayfarer was shocked at it simplicity. In the center of the room stood an old table and a rickety bench. The kitchen was tiny and primitive, and the small cot on the side was hardly befitting this leader of European Jewry. "Rebbe," asked the man, "where are all your possessions? How can you live with barely a thing? The Chofetz Chaim gently asked the man, "And how did you arrive here?" "By coach," the man answered. The Chofetz Chaim walked outside and peered into this very fine carriage. He then turned to the man and asked, "I see no dining room here, nor kitchen, and not even a bed?" "But Rebbe," the man protested, "I am but traveling. I don't need those amenities. I don't know where I'll be tomorrow, and they are only useful in a fixed place." The Chofetz Chaim smiled,"I, too, am traveling in this world. I know not where I will be tomorrow. I only need temporary amenities." Every Yovel on Yom Kippur we are reminded that this is a world of transition. Whether it be in our personal lives, our real estate or our spirituality, there is always movement and change. Let us remember: it is always for the best. f. Living Each Day (Rabbi Abraham Twerski) i. Perfection of Chesed. The prohibition against taking interest is one of the most formidable in the Torah. The Midrash states that on Judgment Day, any sins will be submitted for debate between accusing and defending angels, but for sin of taking interest, there is no deliberation and condemnation is immediate. Rabbi Chaim Shmulevitz states that the principle behind the prohibition of interest is that it constitutes a personal gain acquired while performing chesed (an act of kindness), in this case, lending someone money. Any act of kindness should be done altruistically, and receiving any return detracts from it and essentially destroys the concept of chesed. (One of the most important acts of chesed is attending to the burial of the dead. Obviously, there can be no anticipation of the beneficiary returning the favor. It is therefore pure chesed.) Since the overriding concern is that the person in need should receive the help he requires, the Talmud states that all acts of chesed are rewarded, even if one does them for ulterior motives. However, our goal should be to achieve the highest level of chesed, that which brings one no personal gain whatsoever. The Talmud states that the purpose of creation was to make possible the performance of chesed. This gives chesed its supreme importance. Chesed is the reason for all existence. g. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. The meaning of Shemittah. We can derive multi-faceted lessons from Shemittah: (1) Horav Shimon Schwab, z'tl, observes that Shemittah symbolizes mesiras nefesh, self-sacrifice. Despite one's attachment to his land, he is asked to divest himself of his source of livelihood for an entire year, in order to let all Jews and animals "trespass" on his pride and joy. Why? Because it is Hashem's command. This is true heroism! (2) Shemittah attests to the entire Jewish people's belief that Hashem "owns" the land. We demonstrate publicly that we are surrendering our control and ownership of the land, and renounce whatever outstanding debts are owed us. Through Shemittah, we demonstrate our faith and trust in Hashem. We do not worry while our land lies fallow. Our trust is resolute, our faith unshaken. (3) Shemittah attests to the Jewish people's uniqueness, further evidencing the exceptional relationship we have with Hashem. (4) It is the ultimate expression of emunah (faith in Hashem) -- if one approaches Shemittah purely from a rational perspective, their scientific conclusions would not support permitting the fields to remain fallow. However, if one is able to have the faith to comply with Hashem's mandate before he strives to understand it, he can obtain a level of strength and faith comparable to that of the angels. h. Living Each Week (Rabbi Abraham Twerski) i. True freedom. "You shall proclaim freedom throughout the land to all its inhabitants." This verse refers to the mitzvah of emancipating slaves in the jubilee year. Whether a person was sold as a slave in order to make restitution for theft, or whether he sold himself as a slave because of economic hardship, he was to be set free unconditionally in the jubilee year. Since only a minority of the population were slaves, why does the Torah use the words "Proclaim freedom to all its inhabitants," since the vast majority of the people were free? The Pnei Yehoshua explains this with a profound psychological insight. Slavery does not only deprive the slave of his freedom, but the master as well. A person who dominates others is not truly free either, and the Talmud correctly states that one who acquires a slave acquires a master over himself (Kiddushin 20a). He who enslaves another becomes enslaved himself. The most absolute type of slavery occurs when a person is enslaved by his ego. One who has the need to control others is not free. The truly free person has no need to control others. Indeed, the psychologically healthy person realizes what an enormous task self-mastery is, and since he is occupied with becoming master over himself, he does not have the time, energy nor need to be a master over others. 33. BECHUKOSAI a. Summary i. Blessings/Admonitions. The Book of Vayikrah concludes with Moshe contrasting the different responses that will follow the Jews' obedience or defiance of Hashem's commandments. Obedience will lead to peace and prosperity; abundant crops; and protection from our enemies. Defiance will lead to (among other things, and in stages of increasing severity): plagues; enemy sieges; and national exile. However, if the Jews repent, Hashem promises to once again remember His covenant with the Patriarchs and accept us once again as His people. ii. Contributions to the Sanctuary. The following provisions are discussed for one who made a vow to contribute towards the upkeep of the Sanctuary: (1) If one dedicates his/his family member's worth, the amount to be paid varies depending on the person's age and sex. (2) If one dedicates a kosher animal which can be used for a sacrifice, he can't substitute another animal for it. However, he can redeem a blemished animal (i.e., unfit for sacrifice) by paying its monetary value plus an additional 20% to the Kohein. (3) The redemption of land that was dedicated is based upon its value (which, as noted above, is determined by calculating the number of years remaining until the Yovel). (4) A firstling (B'chor) can't be dedicated a voluntary offering, since it is already Hashem's property. (5) A Ma'aser (tithes of produce -- the first of which was set aside for the Levites; the second of which was set aside and taken to Jerusalem to be eaten) can be redeemed by paying its value plus 20%, but a tithe of new-born animals (which were set aside for sacrifice) can't be redeemed. b. LilMode U'lilamed (Rabbi Mordechai Katz) i. Achdus: United we stand, divided we fall. The admonitions suggests that if the Jews defy Hashem's word, they will be smitten before their enemies. The text suggests that the "enemies" include enemies from "within" the Jewish people. History has shown that some of the worst enemies of the Jewish people have been Jews (e.g., the first person killed in the Maccabean uprising was a Hellenist Jew killed by Matisyohu when he slaughtered a pig on the Altar). History has, however, also shown the unlimited potential when Jews have united (e.g., when the Jews were united behind David and Shlomo, their prosperity was at a peak and the Holy Temple was built). We must heed the lesson of the value of achdus (unity of the entire Jewish people), not only during times of national crisis, but at all times. c. Growth Through Torah (Rabbi Zelig Pliskin) i. Be happy for others' good fortune. "And I will place peace in the land". Rashi states "if there is no peace there is nothing". Many people would feel satisfied with their lot, but for the fact that they're envious that others have more. When one feels sincere love for others, he isn't envious of their success and possessions -- this leads to true peace. ii. Be aware of the dangers in rejecting the Torah. The Chofetz Chaim noted that there are those who are afraid to read the admonitions in this week's Parsha. However, he gives the analogy of someone who was traveling on a dangerous path and, fearful of the narrow road, the wild animals and the other pitfalls on the route, blindfolds himself. Clearly, we can see that this is no solution. Similarly, says the Chofetz Chaim, we must be aware of the dangers of not behaving properly and failing to do good; while the main focus should be on the benefits of behaving properly and doing good, it is important that we also realize the harmful consequences of failing to do so. iii. Act in an elevated manner at home. "A person who sanctifies his home . . . " The Kotzker Rebbe notes that true holiness is not shown when one is involved in spiritual matters such as study or prayer, but when a person sanctifies his seemingly mundane daily household activities, taking advantage of the many opportunities for acts of kindness towards others in the home. d. Majesty of Man (Rabbi A. Henach Leibowitz) i. Finding time for Torah study. "If you walk in My laws . . . " The Midrash tells that King David explained a verse in Tehillim (Psalms): "I contemplated my path and my feet returned me to Your testimony," by noting that each day he decided where he had to go and what he had to do, but instead his feet carried him to learn Torah. Clearly, David didn't disregard necessary tasks; however, he possessed the wisdom to discern which tasks were truly "necessary". While we must not shirk our responsibilities to our jobs, families, etc, we should follow David's footsteps and inculcate within ourselves and our children a strong yearning to learn Torah; by so doing, we will find that we do have some time in our busy schedules for Torah study. e. Project Genesis (Rabbi Mordecai Kamenetzky) i. A history lesson. This Parsha contains stern admonitions and treacherous warnings of what will happen to the Jewish people lest they not observe the Torah. Of course the prescient predictions of misfortune are preceded with a bounty of blessing if we keep the Torah. Unfortunately, however, the good comes with the bad, and the unfavorable penalties are not omitted. They are hauntingly clear and undiluted. The Torah details calamity with Divine accuracy. It predicts enemies with foreign tongues will come from foreign lands to capture us. The Torah forewarns that these conquerors will not act like most, to leave the subjugated in their own land. They will, says the Torah, disperse the Jews throughout the entire world. Frightfully, the Parsha foreshadows the horrors of the inquisition and Holocaust with descriptions of barbarism, Jews betraying Jews, and mass starvation. The predictions are amazing in their accuracy; and more depressing, we were the victims. It's a very difficult Parsha, but the Torah must apprise us about the pain and suffering we will eventually endure. This essay is in no way attempting to answer why those bad things happened to good people. But two thousand years before the events, the Torah accurately predicts events that are unprecedented in the annals of conquerors and the vanquished. Yet the Torah doesn't end it's tochacha only with notes of despair. The strong admonitions close with a promise that, though we will be spread throughout the world we will always yearn for our homeland, feel connected to it, and that an enduring spirit and love for Judaism and our Father in Heaven will never cease. Three thousand years and countless massacres, crusades, inquisitions later it still works. Pretty powerful. That would have been a great way to end off quite a depressing portion. It would have even been a wonderful way to end the Book of Vayikrah. But the Torah ends the portion with quite an anticlimactic group of laws respecting a person's right to donate his own value or the value of any of his possessions to the Temple. He can declare his home, his animals, even himself as subject to evaluation. Moreover, the Torah assesses a value to any living soul. And that value, whether 30 silver shekels or 50 shekels, is to be donated to the Temple. What connection is the last part of the Parsha to the stern and ominous portion that precedes it? After the Nazis invaded the small village of Klausenberg, they began to celebrate in their usual sadistic fashion. They gathered the Jews into a circle in the center of town, and then paraded their Rebbe, Rabbi Yekusial Yehuda Halberstam, into the center. They began taunting and teasing him, pulling his beard and pushing him around. The vile soldiers trained their guns on him as the commander began to speak. "Tell us Rabbi," sneered the officer, "do you really believe that you are the Chosen People?" The soldiers guarding the crowd howled in laughter. But the Rebbe did not. In a serene voice, he answered loud and clear, "Most certainly." The officer became enraged. He lifted his rifle above his head and sent it crashing on the head of the Rebbe. The Rebbe fell to the ground. There was rage in the officer's voice. "Do you still think you are the Chosen People?" he yelled. Once again, the Rebbe nodded his head and said, "yes, we are." The officer became infuriated. He kicked the Rebbe in the shin and repeated. "You stupid Jew, you lie here on the ground, beaten and humiliated. What makes you think that you are the Chosen People?" From the depths of humiliation clouded in dust, the Rebbe replied. "As long as we are not the ones kicking and beating innocent people, we can call ourselves chosen." The Kotzker Rebbe explains that the Torah follows the portion of tochacha, the story of Jews kicked and beaten from their homeland, with an even more powerful message. No matter what happens, we have great value as individuals, and as a nation, now and for eternity. Hashem understands that each and every one of us is a great commodity. Lying on the ground, beaten and degraded, a Jewish man, woman, or child can declare his value to the Temple, for no matter how low any nation considers him, G-d values his great worth. And he is considered cherished for eternity. f. Living Each Day (Rabbi Abraham Twerski) i. The deception of underestimation. In this Parsha, we read the very serious consequences that will follow abandonment of the Torah. The, G-d says, "I shall remember My covenant with Jacob . . . and with Isaac . . . and with Abraham." What is the relevance of this statement in the context of the admonishment? Shelah explains that a person is held accountable commensurate with his capacities. Our actions are judged against a very high standard since we are the descendants of the Patriarchs. We had forebears who were saintly people, thoroughly spiritual, and completely committed to Hashem's will. The yeitzer hara (evil inclination), however, never relents. If it cannot undermine our spirituality by one technique, it will try another. It is apt to delude us with misguided humility in order to gain its ends. "Why makes you think that your study of Torah is of any value?" "You act as though you are a tzaddik (righteous person), when in fact you are a degenerate." These negative thoughts are aided by our natural inclination to laziness and comfort. To combat the yeitzer hara, we must be aware of our enormous capacities. Every person has potential that approaches that of the angels (Psalms 8:6). We must maximize that potential, and not allow ourselves to be deluded that we are incapable of reaching the heights of spiritual achievement. g. Parsah Parables (Rabbi Mordechai Kamenetzky) i. It's the effort. In this Parsha, the Torah promises its bounty of blessing -- rain in its proper time, secure borders, peace and tranquillity. All these promises are prefaced, however, by the opening words, "if you follow My commandments and observe my mitzvos." Rashi, amazingly enough, explains this verse in a different light. As a prerequisite to its great blessing, the Torah sets forth the following condition: "if you shall toil in the Torah in order to do the mitzvos." There is obviously a great difference between the literal translation and Rashi's: the Torah seems to say that you must fulfill the mitzvah, whereas Rashi explains that you must strive for its fulfillment. Rashi teaches us that we must "Go in the path of Torah," meaning toil in Torah and work on improving our knowledge, level of commitment and observance. In Torah, it's the effort that counts. (As the Chofetz Chayim said, "In Torah, the very effort invested in study of Torah constitutes a mitzvah, even if there is no product'. If one does not arrive at a conclusion, the study of Torah is no less meritorious." A Yeshiva dean was once approached by the parent of one his students. "I'd like to remove my child from the Yeshiva," the man said. "After all, he's only an average student; a Vilna Gaon (a Sage) he'll never be." The dean asked the father how he earned a living. He answered that he owned a business. "I think you should quit your business," the dean said. "By why?" stammered the parent. "Listen," said the dean with a smile, "you may be earning a living, but will you ever become a Rothschild?" The father understood the message. There is no mitzvah to become the Vilna Gaon. The mitzvah is to try to become one. h. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Walking the path of Hashem. "If in My statutes, you shall walk." What does it mean to "walk" in Hashem's way? One must retain his/her spiritual connection to Hashem both in and out of the synagogue or study hall -- in one's home, business, when interacting with others, etc. If you "walk" in Hashem's statutes and affirm your ability to carry yourself n the path of Torah at all times, despite any opposition you may encounter, you will be blessed with great reward. ii. Everyone is valuable. Why does the Book of Vayikrah end with laws relating to (among other things) vows that a person may make to donate to the Temple the monetary value which the Torah assigns to a person his age? The significance is this change of topic lies in the concern that a person might become demoralized after the frightening punishments revealed in this chapter, feeling that he/she has no self-worth. The Torah's message is that he/she always has worth as an individual. In fact, the Torah suggests that in moments of distress a person should make a vow to Hashem, as Yaakov did when he left his father's home. This sign of solidarity with Hashem serves as a source of encouragement and reassurance. i. Living Each Week (Rabbi Abraham Twerski) i. Pride with humility. "And I have made you walk upright." Rashi's comment on this verse is "with an upright posture." This is somewhat surprising, since the Talmud considers walking with an upright posture to be a sign of a lack of humility, and indeed frank arrogance. There is, however, a difference whether one assumes an attitude of pride because one is boasting about oneself or seeking popular acclaim in order to appease one's ego, or whether one taking pride in one's own achievement or prominence as being a testimony to Hashem's glory. For the person who knows that any greatness he possesses was bestowed upon him by Hashem and is not of his own doing, being the recipient of honor can be a most humbling experience. This kind of "walking upright" is not only permissible but is desirable. 34. BAMIDBAR a. Summary i. A Census Is Taken. During the second year after the Exodus, Hashem commanded Moshe and Aaron to conduct a census of male Israelites ages 20-60 (i.e., who were liable for military service). The census revealed 603,550 such men (Levites were excluded because of their special duties in connection with the Mishkon (Tabernacle)). ii. The Encampment. The camp was arranged in a quadrilateral, with the Mishkon in the center, and protected on all four sides by the tents of the Levi'im. The twelve tribes were divided into four groups, each bearing the name of the leading tribe, around the perimeter. iii. The Duties of the Levites. Originally, Hashem selected the first-borns to perform His holy services; however, following the Golden Calf, this coveted task was entrusted solely to the Levi'im (who had remained faithful to Hashem). Therefore, Hashem commanded Moshe to appoint the Levi'im (who then numbered 22,300) to Mishkon service under the supervision of Aaron and his sons. Each of the three Levite families were assigned separate tasks: (a) the Gershonites were responsible for transporting the Mishkon coverings; (b) the Kohathites were to carry the Ark, the Shulhan (Table), Menorah and Altars (and were warned not to touch or even look upon these sacred objects, which were covered by Aaron and his sons prior to being moved); and (c) the Merarites were entrusted with transporting the boards, pillars, bolts and sockets. Aaron's son, Elazar, was the general supervisor of the Mishkon, watching in particular over the oil, incense, Mincha offering and anointing oil. b. LilMode U'lilamed (Rabbi Mordechai Katz) i. The humility of the desert. This Parsha (and the entire fourth book of the Torah) is entitled "Bamidbar" (desert) since Hashem promulgated His laws to the Jews in the desert. The desert impresses upon us the importance of humility -- just as the desert consists only of sand, we are composed merely of dust. However, just as the desert was transformed into a holy spot by the appearance of the Divine Presence, so too can man become a source of greatness if he allows his spiritual spark to dominate his actions. ii. Yissachar and Zevulun. Why does the Parsha conjoin the list of all of the tribes' names with an "and", except for the names of Yissachar and Zevulun? Because of their unique relationship -- Yissachar were outstanding Torah scholars, who often lacked sufficient time to earn a living to support themselves and their families; Zevulun were successful merchants, who used their wealth to support Yissachar's Torah study. Each of their efforts were indispensable to the others' and their reward is the same. Rabbi Chayim Shmuelevitz commented that just as those who support Torah study financially have the merit of the Torah study of those they support, so too does anyone who influences another to study Torah share in that person's merit. c. Growth Through Torah (Rabbi Zelig Pliskin) i. Humility enables you to learn from everyone and teach everyone. As noted above, the desert symbolizes humility. As the Midrash teaches, "whoever does not make himself open and free like a wilderness will not be able to acquire wisdom and Torah." This, comments Matnos Kehunah, refers to being humble enough to learn from, and teach, everyone. ii. Make your descendants proud of you. "And you shall be one man from each tribe, each man should be the head of his family." Rabbi Moshe Chaifetz says that this teaches us that we each should be the head of our family's lineage -- rather than boasting about our prominent lineage, we should be an elevated person in our own right and someone whom our descendants are proud to consider their ancestor. d. Kol Dodi on the Torah (Rabbi Dovid Feinstein) i. The importance of each individual. "Count the heads of all the congregation of the Children of Israel . . . " The reference to "count the heads" literally means "raise the heads", highlighting the fundamental importance that Judaism attaches to each individual (not only a member of the Jewish people, but as an individual as well). (Ramban notes that this also suggests that, if the Jews are worthy, they will be uplifted.) e. Majesty of Man (Rabbi A. Henach Leibowitz) i. The Value of each Jew. As noted above, the census underscores each Jew's value. Ramban further explains that Hashem's command to Moshe to count the "number of the names" means that he was to count each Jew with honor and dignity (i.e., rather than simply asking the head of each household for a "head-count", each person was to pass before Moshe with honor). When dealing with others, we must remember that every person is unique and valuable and, as the Talmud teaches, worthy of the entire world existing for his/her sake. f. Artscroll Chumash i. The role of the Tabernacle. The Book of Bamidbar deals in great measure with the laws and history of the Tabernacle. Ramban notes that the striking parallels between the Tabernacle and the Revelation at Sinai suggest that the Tabernacle (and later the Holy Temple and now the synagogue) was to serve as a permanent substitute for the Heavenly Presence that rested upon Israel at Sinai. By making the Tabernacle (and the Temple and later the synagogue) central to the nation (not only geographically, but conceptually), the Jews would (and will) always keep "Mount Sinai" among themselves. g. In The Garden Of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. The meaning of the desert. In communication, the choice of setting is very important. What does the choice of the desert teach us? (1) The Torah belongs to each Jew. Like the desert, the Torah doesn't belong to any particular individual. (As Sifri states "the crown of the Torah is set aside, waiting, and ready for every Jew . . . whoever desires, may come and take it".) (2) We must remove the constraints holding back our commitment to Torah. As our Sages teach, a person must "make himself like a desert, relinquishing all concerns" (i.e., he must remove the constraints which hold back his commitment to Torah). Thus, in order to approach Torah, we must step beyond ourselves and accept a different framework of understanding. (This is exemplified by our ancestors' pledge: "We will do and [then] we will listen".) (3) Torah transcends ordinary existence. The revelation of the Torah was too great to be confined within ordinary existence. (4) A declaration of dependence. In the desert, the Jews depended on Hashem, not natural resources, for their existence. Despite its barrenness and desolation, our ancestors entered the desert with loving trust, for which Hashem responded with loving care (providing them with food, clothing and all of their other needs, thereby allowing them to devote themselves to Torah). While today we have "natural" means of deriving our own livelihood, nature itself is still a series of miracles (unfortunately, because of their constant reoccurrence, we no longer see these miracles as special). But, we must use each "reoccurrence" as a reminder that we still rely on Hashem, giving precedence to the Torah rather than our material concerns. (5) The opportunity for a spiritual connection to Hashem. Although a person may feel empty and desolate -- living in a spiritual desert -- there is no need to despair. Hashem descended into the desert to give the Torah; the same is true today -- regardless of a person's spiritual level, Hashem offers the opportunity of establishing a connection through the medium of the Torah. (6) Preparation for Shavuos. Parsha Bamidbar is always read before Shavuos. The Jewish holidays do not merely commemorate past events, but also provide us with an opportunity to relive them. To relive the Sinai experience, we must first pass though the "desert" and its lessons -- at least in a spiritual sense. h. Reflections on the Sedra (Rabbi Zalman Posner) i. The pricelessness of each individual. Counting implies value. The Torah counts Israel to the last person, because each one is priceless. Rashi makes a noteworthy observation. He cites several examples of counting Israel, specifically that following the Golden Calf and in this week's Parsha, following the dedication of the Sanctuary. These examples are in striking contrast -- one depicts Israel in the depths of idolatry; the other represents Israel in a moment of dedication to G-d's service. Perhaps Rashi meant to indicate that the value of each person is intrinsic, that each soul has an innate purity beyond sullying. Each individual is unique and priceless, not only in moments of consecration, but even when fallible and fallen. i. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. A lesson for parents. HaRav Moshe Swift, z'tl notes a disparity between the census of the Israel and that of the Levites. The former were countered from the age 20 and older, thereby facilitating an easy count. The latter were counted from the age of one month upwards, which demanded a more difficult count. The Midrash emphasizes this by noting that Moshe asked, "How can I enter their tents to determine the number of babies in each family?," to which Hashem responded, "You do your share and I will do mine." The Midrash continues that Moshe stood at the doorway of each tent and the Shechinah (Divine Presence) preceded him and a Divine voice emanated from each tent stating the number of babies therein. This is the hidden meaning of this verse -- Hashem's Word facilitated Moshe's census. There is a profound lesson here . . . in order for Moshe to count the children outside of the house, the Divine Presence must first have penetrated inside the house. If Jewish children are be "counted" as proud members of the Jewish people, the Divine Presence -- through prayer, Shabbos, Holidays, kashrus, Torah study, charity, etc. -- must have penetrated the house during their upbringing. j. Living Each Week (Rabbi Abraham Twerski) i. The role of the teacher. "And these are the generations of Aaron and Moshe . . . and these are the names of the sons of Aaron." Although the Torah states that these are the generations of Aaron and Moshe, it lists only Aaron's children. This teaches us that one who teaches another's children Torah is also deemed to be his/her "father". ii. When the task appears impossible. As noted above, the census of the Levites demanded Divine assistance. One might ask that since the census was dependent upon Divine revelation, why was there a need for Moshe to do anything at all? Why didn't G-d simply tell Moshe how many Levites there were? The answer to this question is essentially the formula for man's actions in this world. An omnipotent G-d could do everything and is hardly in need of human acts to accomplish anything. For reasons known only to G-d, man was placed on this earth with a mission that only he can achieve, and it is his responsibility to fulfill that mission. If the fulfillment of that mission appears to be beyond the scope of man's capabilities, this does not exempt him from doing his utmost to reach this goal. Man must do whatever he can, and whatever is truly beyond him become G-d's responsibility. As Pirke Avos states, "it is not up to you to complete the task, yet you are not free to desist form it." We today, as Moshe then, must not retreat from any mitzvah even if its fulfillment appears beyond our means. We must which we can, and leave the rest to G-d. iii. Impact of Shabbos. "As they rest, so shall they move." While the literal meaning of this verse is that the tribes of Israel were to travel in the same formation as they camped, this verse also lends itself to another interpretation. Our lives can be divided into: (a) the work week; and (b) Shabbos, the day of rest. Shabbos, the "day of rest" is not merely a day to recuperate from the work week; rather, it is day of spirituality (or, as the Zohar terms it, "the day of the soul"). While oneg Shabbos (enjoying the Shabbos) is indeed a mitzvah and we are required to honor Shabbos with nice clothing and good food, this is not the totality of Shabbos. It is also be a day of "soul," a day in which we are to utilize its precious moments in prayer, Torah study and other means of connecting to Hashem. If one reflects on the words of the Kiddush -- the declaration that G-d created the universe -- then one may reflect on the purpose of his/her own existence and dedicate his/herself to achieving that purpose. Used in this manner, Shabbos has the potential to positively impact what we do and how we act even on the weekdays. 35. NOSSO a. Summary i. The Duties of the Levite Families. The tasks to be performed by the sons of Gershon, Kehoss and Merari were given. A census revealed 8,580 such individuals between the ages of 30-50 ready for service. ii. Purification of the Camps. Impure Israelites were to be sent out from the three camps (i.e., the innermost camp containing the Shechina; the middle camp of the Levi'im; and the outermost camp of the Israelites). According to the person's level of impurity, he was required to leave some or all of the camps. iii. Four Laws Involving Kohenim (1) Wrongfully keeping another's property. If one confessed to wrongfully keeping another's property, he must add 20% to the original amount, and bring a guilt offering to Hashem as atonement for his sin. If the original owner died without heirs, repayment was made to the Kohen. (2) Sotah. A wife suspected for good reason of adultery was brought to the Kohen. If she confessed, the marriage ended in divorce. If not, she underwent the sotah process in which, after being warned, she drank "bitter waters" (i.e., a mixture of holy water from the laver and dust from the Mishkon floor). She then had to swear to the Kohen that if she was guilty, she would suffer harmful effects after drinking the waters. The words of the oath were written on a scroll and were blotted out in the water, which she then drank. If she was guilty, the physical deformities that resulted bore witness to her faithlessness, and she was accursed among her people and died. If she was innocent, no injuries resulted and she was promised the blessing of motherhood. (Two Notes: [a] if she died, her illicit lover also died; and [b] the sotah process only worked if the husband was himself free from sin.) (3) The Nazir. A "Nazir" (one who voluntarily took an oath to become completely consecrated to the service of Hashem for a given period of time) was obliged to abstain from wine and strong drink made from grapes, cutting his hair and having contact with a dead body. If he accidentally defiled himself, he had to shave his head, bring an atoning sacrifice and begin anew the above-time period. When the time was up, he was required to bring a sacrifice, shave his head and have his hair burnt beneath the sacrifice; after the Kohen performed additional ceremonies, the Nazir was freed from any further restrictions and returned to a normal life-style. (4) The Priestly Blessing. The Kohenim were instructed to bless the people with the following blessing: "May the L-rd bless you and keep you. May the L-rd make His Face shine upon you and be gracious upon you. May the L-rd lift up His Countenance on you and give you peace." iv. The Mishkon. The Mishkon (Tabernacle) had been erected and dedicated on the first of Nissan in the second year after the Exodus. The leaders of the twelve Tribes jointly presented a gift of six wagons and twelve oxen for transport of the Mishkon and its contents, which gift was allocated among the Gershonites and Merarites (but not the Kehothites, who were obligated to carry the holiest of the vessels on their shoulders -- Kol Dodi on the Torah notes that the Ark weighed approximately eight tons, not including the Tablets; thus, if four Levites were able to carry it, they were obviously aided by Divine assistance). Each of these leaders then brought identical gold and silver vessels and sacrificial animals and meal offerings on twelve successive days of dedication. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. The Priestly Blessing. (1) Material Wealth. The Kohen's blessing states that "May Hashem bless you and watch over you". If Hashem blesses us, doesn't He also watch over us? We are requesting that Hashem "bless" us with material wealth, and "watch over us" to protect us from misusing such wealth. We must always remember that it is Hashem's blessing that entitles us to our lot and, accordingly, remain humbly grateful for, and charitable with, whatever wealth Hashem bestows upon us. Rashi notes that the blessing for Hashem to "watch over us" also includes our wish to be protected from the dangers -- both physical and spiritual -- that wealth can bring about. (2) Praying to Hashem. When the Kohenim bless the people, they do something unusual -- they face the people, not the Ark (and, symbolically, Hashem). Aren't prayers usually directed towards Hashem? Hashem desires to bless His children; thus, there is no reason to ask Him to do so. Rather, the Kohen must direct his words to the people to urge us to act in accordance with Hashem's will, so that we are deserving of Hashem's blessing without the need for any intermediaries. (Talmud Yerushalmi) c. Love Thy Neighbor (Rabbi Zelig Pliskin) i. Greet Everyone With A Smile. "The L-rd shall make His Face to shine upon you . . . " We are required to emulate Hashem. Thus, as Pirke Avos teaches, we should "greet each person with a cheerful countenance". Remembering that each person is created in Hashem's image helps us achieve this ideal. d. Artscroll Chumash i. Each of us has a role. The Parsha begins with Hashem's instruction to Moshe to "take a census of the sons of Gershon, as well, . . . " The phrase "as well" implies that the Gershonite census is related to the Kohathite census described earlier. The Kohathites carried the sacred parts of the Mishkon, which the Gershonites carried the less sacred parts. The words "as well" teach us that both tasks were necessary for the Tabernacle and that both were to be performed with equal joy. R' Moshe Feinstein, zt'l teaches that this speaks to those who may be discouraged because they feel they are not as learned or wealthy as others; the Torah is reminding us that whether one bears the exalted Ark or only its hooks and curtains, every role is significant, because each person is a unique participant in the sacred service. e. Growth Through Torah (Rabbi Zelig Pliskin) i. Being Free From Desire. The truly free person is one who is free from desire, "for the crown of Hashem is on his head." Ibn Ezra writes, "the term nazir' comes from the Hebrew word for crown'. Almost all people are slaves to the pleasures of the world. The only person who is truly a king' is one who is free from desire." People who are addicted to pleasure mistakenly view themselves as fortunate; however, they are actually enslaved to those pleasures, and feel a tremendous sense of loss when they don't have them. Their thoughts are more fixated on obtaining these pleasures than even enjoying them. Seeking pleasure can be an illusory goal, since a pleasure seeker is never truly fulfilled. Happiness is a much more worthwhile goal, and is obtained by being in control of one's desires. ii. With unity there is blessing. Rabbi Moshe Leib teaches that the Kohen's blessing is in the singular, rather than the plural, to highlight that the greatest blessing is togetherness; when the Jewish people feel that we are one unit, in this itself there is great blessing. It is easy to focus on the differences between people and to view yourself as separate from others. Truly no two people are alike. But, there are many common factors among people. By focusing on the fact that every person is created in Hashem's image, we will have greater identification with others, which will lead to greater unity. iii. Avoid one upmanship in spiritual matters. During the twelve days of the dedication of the Mishkon, the leaders of the Tribes each brought an offering. Although their offerings were the same, the Ralbag teaches that the Torah repeats them over and over with all their details to teach us that one should not try to outdo another in order to boast or feel superior to him or her. The goal in spiritual matters is to serve Hashem, not to compete with others. One should strive to goal spiritually with pure intentions and together (and not in competition) with others. f. Parsha Parables (Rabbi Mordechai Kamenetzky) i. Play it again, and again! Nosso is the longest portion of the Torah. It didn't have to be that way, but the Torah choose to include 70 verses that same the same thing -- over and over again. That is, the Torah separately details the identical offerings brought by the twelve tribes. What does this teach us? Many of our deeds are repeats of generations past. Many are repeats from yesterday. Yet, they are all beloved and cherished. Day after day, Hashem wants to hear the same prayers and see the same mitzvos and the same acts of lovingkindness and charity -- they are all as dear to Him as the first time. g. Living Each Week (Rabbi Abraham Twerski) i. Teaching by example. When Samson's mother was told by an angel that the child she would bear would be a Nazarite, she was instructed that she too must abstain from wine and other strong drink (Judges 13:4). We can infer from this that if a parent expects a certain standard from the child, the parent must serve as an example and set that standard by action, not simply by instruction. Parents may think that by providing their children with a quality Jewish education they are fulfilling their obligation to direct their children towards proper living; however, as important and vital as formal education is, it can only reinforce that which the child observes at home. ii. Love and blessing. "Speak unto Aaron and his sons, saying this is how you are to bless the children of Israel.'" This verse describes the method of bestowing a blessing. However, the priests had not yet been previously commanded to bestow a blessing. Why doesn't the Torah state the commandment to bestow a blessing before describing the method for its implementation? Aaron's personality is described as "one who loved peace and pursued peace, one who loved people" (Pirke Avos 1:12). The Midrash interprets the verse in Proverbs (22:9), "one with a bountiful eye is blessed," to also mean that one is who benign can also bestow blessings unto others. Hence, it was taken for granted that given Aaron's (and, in turn, his sons) intense love for people, he would desire to bless them and that, accordingly, all that was needed was the method for doing so. The Talmud tells us that we must all be disciples of Aaron and emulate him. While the bestowing of formal blessings is a priestly function, one shouldn't hesitate to offer one's "blessing" to others. The Talmud's instruction also reminds us that we should each adopt Aaron's love for our fellow man and thus become one who naturally offers blessing. iii. Individuality. As noted above, the offerings of all of the leaders of the twelve tribes were identical. It is remarkable that the Torah describes in detail each such offering, particularly given the fact that we know that each word in the Torah has special meaning (in fact, many laws are derived from even a single word). Why then does the Torah elaborate about the offerings, when they could have been described much more succinctly? Rabbi Yitzchak Meir explains that while the offerings themselves were identical, each was an original offering for reasons of its own. Although each tribe chief brought the same offering, each one had his own reasons for doing so, and none simply imitated another. The Torah goes to such great length to emphasize the characteristic of individuality that is obviously of paramount importance. We live in age of "mass production" in many respects, yet we must never lose sight of the importance of individuality. Within the constraints of Torah law, there are many opportunities for individuality and creativity and it is these opportunities that have given vigor and vitality to Judaism throughout history. h. Living Each Day (Rabbi Abraham Twerski) i. Unauthorized Use Constitutes Theft. As noted above, one of the four tasks prescribed to the Kohenim related to property wrongfully kept by another. According to halachah (Jewish law), if one lends something to another for a specific purpose and he/she uses it for another purpose, it is tantamount to theft. By analogy, if we use (or rather "misuse) our G-d-given gifts for something other than Hashem intended (e.g., using our mouths to speak gossip rather than kind words or prayer; using our hands to steal rather than carry out acts of kindness), we too have committed theft. i. In the Garden of the Torah (the Lubavitcher Rebbe, Menachem M. Schneerson, z'tl) i. The elevating effect of Torah Study. Shavuos brings a person to a deeper connection to G-d; this is reflected in the name of this Parsha, "Nosso", which means "lift up" (more particularly, the verse with which this Parsha begins is "lift up the heads . . .") This teaches us two lessons: (a) the head, the seat of intellect, is the most developed part of our bodies. And yet the giving of the Torah enables us to "lift" our heads to a radically higher rung, by allowing a person to assimilate G-d's wisdom into his/her thought processes; and (b) since this charge is associated with the Gershonites (who transported the Mishkon coverings), and not the Kehothites (who transported the ark containing the Tablets and the menorah, both of which are associated with Torah), it reminds us that Torah study shouldn't remain an isolated spiritual activity; rather, it should elevate one's service of prayer (the spiritual activity associated with the Gershonites) and every other aspect of our conduct, elevating ourselves and our environment. j. The Midrash Says i. A insight into Shabbos. The Midrash teaches us that one of the tasks of the Gershonites was to sing during the services; in the Temple, the choir of Gershonites would chant each day of the week a different chapter of Tehillim (Psalms). On Shabbos, they would sing "Mizmor shir leyom haShabbos" ("A psalm, a song for the Sabbath day"). This verse refers not only to the weekly Shabbos, but also to the era after the Redemption, the "great Shabbos of history"; the weekly Shabbos is given to us as a model for the future era, which will be totally and eternally good. Just as we labor each week in order to honor the Shabbos with delightful things, so we prepare in this world for the future world, when we will enjoy the fruits of our labor. k. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. The "Vidduy". "And they shall confess they sins." The mitzvah of "vidduy" (confession) is the prime prerequisite for performing teshuvah (repentance). Indeed, without vidduy, the teshuvah process has no value. It is puzzling that the Torah choose to mention vidduy at this point, specifically in reference to the sin of stealing. The Chidushei Ha'Rim explains that every transgression committed by man consists of a form of theft. We are blessed with life, health and the ability to perform actions so that we can serve Hashem. To employ these G-d-given abilities in a way that violates Torah law is tantamount to theft -- not only does it show ingratitude for these gifts, but it disdains its true purpose. l. Divrei Torah (National Council of Young Israel) i. Three kinds of peace. The concept of "shalom" (peace) is mentioned explicitly once, and implicitly twice, in this parsha. The explicit reference is in the priestly blessing, which concludes with a reference to "peace." The implicit references are: [a] in the case of the sotah, concerning whom the Torah states that a portion of the Torah is dissolved in the bitter waters she must drink (Chazel note that this teaches us that marital peace and harmony is so important that even a portion of the Torah may be erased into the water in order to reunite the couple should she be found innocent); and [b] the leaders of the tribes who brought identical offerings on the first twelve days. As noted above, the Torah describes each offering separately. This teaches us the extent to which the Torah will go to avoid arousing feeling of jealousy and resentment among people. These three contexts of peace represent three areas where peace is vital: within the family, within the nation and universally among all people. These three types of peace must all co-exist. 36. BEHA'ALOSCHA a. Summary i. The Menorah/Consecration of the Levi'im. Aharon was entrusted with arranging the outer six lamps of the Menorah so that their lights projected towards the seventh (and central) shaft. The Levites were readied for Mishkon service by purifying themselves through washings and sacrifices. Levi'im between the ages of 30-50 were to take part in such service; those between the ages of 25-30 were to be trained for future service. ii. The First Pesach. The first Pesach after the Exodus was observed on the 14th of Nissan. Those who were impure appealed to Moshe and Aharon to be allowed to participate in the Pesach offerings; a special date (the 14th of Iyar) was set aside for them (and for those who were too far away on the regular day for the Pesach offering) to bring the Korban Pesach offering (the "Pesach Sheni"). iii. The Israelite's March. Hashem lifting His cloud from the Mishkon was a signal for the Israelites to continue their journey. Moshe was commanded to make two silver trumpets to be used to announce the march, summon the assembly to the Mishkon, sound an alarm before battle, and proclaim joyous occasions such as Festivals and the New Moon. After almost a year in the Sinai, the Israelites journeyed to the wilderness of Paran; Yisro, Moshe's father-in-law, refused Moshe's invitation to join them, choosing instead to return to his native land of Midian. iv. The Israelites Complain/The 70 Elders. During the journey, the people began murmuring against Hashem's leadership. Hashem became angry, and caused a fire to burn in their midst, prompting terror and destruction. Moshe's prayers to Hashem on their behalf caused the fire to abate. The Israelites, however, didn't learn their lesson and proceeded to complain about the lack of meat in the desert, bemoaning the fact that they left Egypt. (Moshe began to feel that the burden of leading them was too much for him to bear alone; Hashem told him to assemble 70 Elders, who would constitute a Sanhedrin, to assist him. The Elders [who were chosen from the foremen who had been the Jewish taskmasters in Egypt and who, when Pharoh ordered them to punish the Israelites, allowed themselves to be beaten in lieu of inflicting punishment on their brethren] were assembled and the spirit of prophecy rested upon them.) In response to the people's complaints about the lack of meat and the boring taste of "manna", Hashem caused the wind to bring many quails -- enough for the people to eat meat for a full month -- from across the sea; the people gathered them greedily, but when they began to eat, many of them died as punishment for their lack of faith in Hashem. v. Miriam Is Punished With Leprosy. Miriam, Moshe's sister, was punished with leprosy for making defamatory statements to Aharon about Moshe. After a week outside the camp, she was completely healed. b. Growth Through Torah (Rabbi Zelig Pliskin) i. Focus On The Good Instead Of Complaining About What Is Wrong. Rashi comments that the people had no real cause to complain, but were simply looking for an excuse to separate themselves from Hashem. We also use complaints to distance ourselves from: (1) Hashem -- by finding what sounds like a complaint, we rationalize remaining distant from Him. By focusing only on what is missing, we remain blinded to what we have; no matter how much we have, there is always something to complain about if we look hard enough. This is a prescription for misery, and a direct contradiction to our obligation to be grateful to Hashem. Appreciating what we have is crucial to our spirituality and happiness; and (2) Others -- by focusing on what others do wrong, or what they do that isn't enough, we try to free ourselves from gratitude for all they have done for us. This fault causes misery for both us and others. In addition, our Sages teach that one who doesn't appreciate what others do for him will eventually deny the good Hashem has done for him. c. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. Consistent Devotion. The Torah tells us that Hashem commanded Moshe to instruct Aharon how to light the Menorah, and that "Aharon did so . . . as Hashem had commanded Moshe". Rashi notes that this language is to commend Aharon for acting in accord with Hashem's instructions. But, are we to expect anything less from someone as great as Aharon? The Sfas Emes, z'tl teaches that it is human nature to begin a task with great enthusiasm, but to eventually begin to perform it more out of habit than devotion. Aharon is being praised for beginning his duties with the most fervent of devotion and maintaining that devotion throughout his many years of services. We must avoid taking the performance of mitzvos (e.g., prayer, Shabbos, acts of kindness) for granted, but remain aware that we are fulfilling Hashem's will and, accordingly, strive to maintain the appropriate level of devotion and enthusiasm. ii. We must always strive to reach our goals. The word "Beha'aloscha" comes from the word "to raise"; the Menorah's fire was to be directed into an upward direction, inspiring us towards even higher goals in our lives and connection to Hashem. d. Kol Dodi on the Torah (Rabbi David Feinstein) i. Arousing the spirit in others. And Hashem said to Moshe "I will take from the spirit which is on you and place it on them [the 70 Elders], and they shall bear with you the burden of the people". Rashi explains that this means that Moshe's spirit will make the others great. But, if Moshe felt that he wasn't strong enough to bear the burden of leading the Jewish people alone, wouldn't the sharing of his spirit weaken, not strengthen, him? Rashi explains that Moshe was like a candle -- no matter how many candles are lit from it, its own light isn't diminished. Thus, Moshe would remain unchanged while the others would glow from their exposure to him, and together they would bear the burdens of leadership. When we give of our spirit to others -- our children, friends, colleagues, students, etc. -- we can arouse their spirit and, in turn, be strengthened ourselves. e. In the Garden Of The Torah (the Lubavitcher Rebbe, Menachem M. Schneerson, z'tl) i. A Path Of Light. In Proverbs, King Solomon writes "educate a child according to his way; even when he grows older, he will not depart from it". The teaches us several concepts about the Torah approach to education, and this Parsha: (1) The Goal of Education. The goal of education is not merely a means to transmit information, but to mold a student's character -- to set his/her feet on a path on which he/she can follow his/her entire life; to instill a standard of values and principles that teach him/her how to look ahead and face and overcome life's challenges. When a child has learned principles and values which ring true, he/she will feel energy which will seek expression in positive life experiences. (2) Encourage Individuality. Important in education is the realization that every child has "his/her way". As the Rebbe Rayatz, zt'l taught, "each individual Jew has a spiritual mission in his life". Although we all share the common goal of transforming our world into a dwelling place for Hashem, we each have individual gifts and tendencies. Expression of these different tendencies allows the Divine purpose to be manifest in various paths, giving it a more comprehensive scope. (3) The Connection to this week's Parsha. (a) The bulk of the Torah reading describes the preparations for, and the initial stages of, the journey of the Jews through the desert. The Baal Shem Tov explains that these journeys are reflected in the journeys of every individual through life. The Jews didn't remain at Mt. Sinai; rather, they took the Torah and the Sanctuary with them as they set out on their journey through the desert of the world. Similarly, the kindling of the light in a person's soul -- the goal of education -- enables him/her to take the "light of Torah" with him/her into his/her journeys through the world. (b) The Menorah symbolizes the Jewish people, whose purpose it is to spread Divine light throughout the world. The Menorah extends upward in seven branches, which symbolize the seven different paths of Divine service; yet, it was made of a single piece of gold to indicate that the various qualities of the Jewish people do not detract from their fundamental unity. Diversity need not lead to division, and the development of true unity comes from a synthesis of different thrusts, every person expressing his own unique talents and personality. f. Living Each Day (Rabbi Abraham Twerski) i. The Centrality of Humility. "Moshe was humble, more than any other human being on earth." Moshe obviously had many fine character traits; why, then, does the Torah mention only his humility? Since humility is the source of all other commendable traits. While Moshe was aware of his tremendous gift of prophecy, he nonetheless remained humble. One of the Chassidic masters related a parable of a king who, wanting to get a first-hand look at life in his kingdom, disguised himself as a foot soldier and asked one of his officers to escort him. Wherever they went, the townspeople gave honor to the officer and ignored the king. The officer, however, wasn't pleased with the recognition -- "if only they knew who it is that is with me", he thought "in their ignorance of his presence, they accord honor to me". One who is aware of Hashem's constant presence and awesome majesty isn't affected by honor; rather, like the officer, he becomes more humble. We shouldn't deny our potential but, by recognizing that whatever we have is a G-d-given gift, should remain aware to whom the honor for our achievements really belongs. g. Love Thy Neighbor (Rabbi Zelig Pliskin) i. The Prohibition Against "Loshon Hora" ("gossip"). Miriam heard from Moshe's wife Zipporah that he had separated himself from her; Miriam felt his behavior was improper and related this to her brother Aharon. The Chofetz Chayim learns out from this several principles about loshon hora: (a) it is prohibited even if you are speaking about someone who is humble and doesn't mind others speaking against him (for this reason, immediately after Moshe was spoken against, the Torah states that Moshe was humble); (b) even if one has done favors for another (e.g., Miriam saved Moshe's life when he was an infant), one doesn't have a right to speak against him; and (c) the prohibition even applies to telling just one other person, and even if the recipient is a relative who won't relay it to anyone else. ii. We should aid in their time of need even those who act against us. Not only did Moshe not get angry at Miriam for speaking against him, but he even prayed for her recovery. h. Majesty of Man (Rabbi A. Henach Leibowitz) i. Hashem's guidelines for giving rebuke. In rebuking Miriam and Aharon for speaking loshon hora, Hashem said "please listen to My words . . . " Why was it necessary for Hashem to soften his rebuke, especially when dealing with people on as high a level as Miriam and Aharon? Hashem, in His infinite wisdom of human nature, knew that His rebuke would lose some of its effectiveness if it wasn't given in this imploring manner. The Sifsei Chachamim concludes that if Hashem addressed His servants in such a manner, how much more so should we speak gently to others, correcting them with love and gentleness. If our words come from the heart, they are more likely to penetrate and be accepted in our friends' hearts as well. i. Genesis Project i. Our obligation to "light" the Menorah. "The week's reading begins with the Commandment to light the Menorah in the Tabernacle. And as my teacher Rabbi Asher Z. Rubenstein pointed out, G-d doesn't need our candles. He doesn't need our light. There is no darkness before G-d. In a house, the narrowest part of a window is on the outside - this is even true today. This method of construction allows maximal light to enter the house through the window. Yet the Holy Temple was constructed with just the opposite design - to allow the internal light of the Temple to radiate outwards. So G-d doesn't need our light - what He wants is for Israel to be engaged in the act of lighting. Yet, what does this symbolize? The answer may be found in Proverbs (20:27): "The light of HaShem is the soul of man." ["Ner HaShem Nishmas Adam."] Again, G-d does not need our light, but He offers us the opportunity to radiate light. And we are to be involved with the lighting. This applies, said Rav Rubenstein, not only to ourselves. If we find a "candle" which isn't burning, it is our obligation to light it. If we find a Jewish soul which is not shining, we cannot leave it dim. Torah enlightens the mind and gives joy to the heart. A person may be "dim" because he or she is unhappy, or simply lacking the shine of Jewish spiritual life. One way or the other, we must participate in sharing light. One candle can light thousands of others - if it is, itself, burning brightly. There is no question - here too, G-d does not "need" our help. He alone can light the lights. But He wants us to be involved in the lighting. We -- every one of us -- has the opportunity to share, and to grow brighter along with others. G-d gives us not merely a place under the lights - He gives us the opportunity to radiate on our own, and to help others to shine as well. 37. SHALACH a. Summary i. The Spies. After reaching Kadesh (in the wilderness of Paran), twelve leaders (one from each tribe) were sent by Moshe to explore Canaan (Israel) and report back on its land, inhabitants and dwellings. The spies returned forty days later with huge clusters of grapes, pomegranates and figs evidencing the land's fertility; however, except for Calev and Yehoshua, they returned with the pessimistic report that the Israelites would be unable to conquer Canaan since its cities were too strongly fortified and its inhabitants too powerful. Calev and Yehoshua disassociated themselves from this report and instead urged the people to march onward towards Canaan. The people, however, listened to the majority's report and openly rebelled, calling for a new leader to lead them back to Egypt. They refused to heed Calev's and Yehoshua's renewed pleas and threatened to stone them. ii. Moshe Again Intercedes; The People's Punishment. Angered by the people's lack of faith, Hashem expressed His intention to destroy them and form a nation exclusively from Moshe's descendants. Moshe again successfully interceded on the people's behalf; however, while they were saved from total destruction: (a) they were condemned to wander in the desert for 40 years (1 year for each day the spies were gone), until everyone over the age of 20 (except for Calev and Yehoshua) died, whereupon a new generation would then be permitted to enter Canaan; and (b) the 10 spies who gave the pessimistic report died of a sudden plague. The Israelites, belatedly realizing their error (and ignoring Moshe's warning that it was futile since Hashem wasn't with them), attempted to go to Canaan, but were soundly defeated by the tribes of Amalek and Canaan. iii. The Offerings. Hashem assured the people that their descendants would possess Israel, and told Moshe to prescribe the following laws (which would become effective at that time): that animal offerings be accompanied by meal-offerings and drink-offerings; that part of the dough called "Challah" be set aside for Hashem (it was given to the Koheinim); and that if they erroneously practiced idolatry, they should atone with sacrifices. iv. Shabbos/Tzitzis. While in the wilderness, a man found violating the Shabbos was ordered by Hashem to be stoned by the congregation. The law of Tzitzis to be worn on the four corners of one's garments was given to the people to remind them of the need to observe Hashem's commandments at all times. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. The Sin of The Spies: A Lack of "Bitochon" (Faith in Hashem). Not only were the spies killed by a plague and the people condemned to wander for 40 years, but the date of this event (Tisha B'Av) was to become a day of continued tragedy for the Jews (e.g., both Temples were destroyed; the Jews were expelled from Spain, etc.). What was so great about the spies' "crime"? Until this event, the people had adopted the attitude of "Na'aseh V'Nishmah" ("We will do, and [then] we will listen") -- that is, they were willing to accept Hashem's leadership without question. At the time of the spies, however, they no longer accepted Hashem's guarantees of protection, instead doubting His strength and promise to them. It was this lack of faith which led to their suffering and the later tragedies. ii. Achdus (Brotherhood). Twelve men were chosen to spy on Canaan and their efforts led to tragedy; however, when Yehoshua later sent out 2 men to spy on Yericho, the outcome was much more successful. What's the difference? Twelve spies were necessary in the former situation because some of the tribes distrusted the others and insisted on having their own leader represent them. This revealed a lack of Achdus, unity among the Jews, and eventually led to tragedy. It's interesting to note that the only difference between the word "gola" (the root of "golus" ("exile")) and "geulah" (the redemption of the Messianic age) is an extra Aleph, which a great Sage commented represents Achdus. c. Majesty of Man (Rabbi A. Henach Leibowitz) i. Bitochon. After the spies returned with their negative report, the nation "cried that night". The Midrash tells us that Hashem viewed their crying "for naught" and declared that He would "cause them to cry [on this night] for generations". But, was their reaction so unreasonable after hearing the report of their seemingly inevitable doom at the hands of giants? The Jews had, however, witnessed the Ten Plagues, the splitting of the Red Sea and the Egyptians' defeat, the miracle of Manna, etc. Had they taken these experiences to heart, they would have had true Bitochon and realized themselves that their tears were for naught. When we're in difficult situations, we must remind ourselves of Hashem's all-encompassing love for us; the light of our Bitochon will make our trials and difficulties less daunting. d. Reb Chaim's Discourses/Inspirations and Insights i. The Lesson of Miriam. Why is the story of Miriam's punishment for speaking "loshon hara" (gossip/slander) against Moshe juxtaposed with the story of the spies? Rashi notes that this shows us that, although the Israelites observed Miriam being punished for slandering Moshe, they failed to learn from her lesson. Had they done so, they might have had the fortitude to avoid speaking loshon hara about the promised land of Israel. e. Love Thy Neighbor (Rabbi Zelig Pliskin) i. We must learn to see the good in everything and everybody. As noted above, Rashi states that the juxtaposition of the stories of the spies and Miriam teaches us that the Jews didn't learn the lesson from Miriam's experience. But, Miriam spoke against a person; the spies were merely spoke against the land? Rabbi Yisroel Ordman explains that one must acquire the attribute of always seeing the good in everything. One who finds fault in things (e.g., meals, accommodations, etc.) will also find fault in other people; conversely, one who sees the good in things will see the good in his fellow man. Thus, the lesson the spies should have learned was to notice virtues rather than faults. As a pious man once noted: "We are given two eyes; one is very powerful for introspection, so that we can find even or smallest faults; the other is very weak, for viewing others. Unfortunately, we often switch their functions." ii. The gravity of Loshon Hora. The Talmud teaches that we learn the severity of loshon hora from the story of the spies -- if they were punished so severely for speaking loshon hara against the land, how much more serious is it if we speak loshon hara about another person?! f. Drash Moshe (Rav Moshe Feinstein, z'tl) i. The Effect of Loshon Hora. We learn that the spies and the people were punished for loshon hara; but, wasn't the Jew's lack of Bitochon a much greater transgression? We learn from this that the sin of corrupt character traits manifested by speaking evil without any gain leads to the more grave sin of denying Hashem's power. g. Growth Through Torah (Rabbi Zelig Pliskin) i. Beware of false conclusions from the facts that you observe. The Akaidah explains that the spies' report about the inhabitants and land was appropriate; what was inappropriate, however, was their conclusion that the Jews couldn't conquer Canaan, for clearly Hashem has the power to help against all odds. Just because they didn't think it was possible to conquer Canaan didn't mean it wasn't possible. Very often we see factors in a situation and come to erroneous conclusions based upon our perception. Even if our observations are accurate, there can always be factors which we didn't take into account and/or of which we are unaware. This is especially true when making judgments about other people. ii. Realize your own value as a person. "And we were in our sight as grasshoppers, and so we were in their sight." The Kotzker Rebbe said that the spies' mistake was in the words "and so we were in their sight"; that is, it shouldn't bother a person how others view him. One can never rest if his/her self-esteem is dependant on others' approval. Keep your focus on doing what is right and proper and work on mastering your self-image (being ever cognizant of the fact your intrinsic value as being created in Hashem's image) regardless of how others view you. The Chofetz Chayim said, "when you view yourself as inferior, you will assume that others also view you as inferior; but the truth could well be that the other person views you in a much higher manner". h. Kol Dodi on the Torah (Rabbi David Feinstein) i. The Connection Between Tzitzis and the Exodus. The Torah connects the mitzvah of Tzitzis to the Exodus; a few verses earlier, it states that looking at the Tzitzis will protect us from straying after our hearts and eyes. This is a warning not to be like the spies, who were led astray by the desires of their hearts. Instead, says Hashem, we should learn from Hashem's behavior in taking us out of Egypt -- if Hashem hadn't remembered His promise to our Patriarchs, our unworthiness at that time would have given Him many excuses to follow the ways of His heart, as it were, and leave us in Egypt. It was only by suppressing the natural inclinations of His heart that He was able to free us and give us His Torah. i. Genesis Project i. A lesson is self-perception. "The sky is falling!" they shouted. Well not quite, but when the ten spies who went to examine the Land of Israel brought back tales of horrific stories of mighty and formidable enemies they threw a confident nation into sheer terror. It is almost inconceivable that a nation that saw a sea split and Egypt humbled would shirk in utter terror -- because of reports of giants and fortified cities in their new country. The Midrash details the episode. Upon returning to the Jewish camp the ten spies dispersed amongst their own families and began to bemoan their fate. "Woe is to us!" they cried. "Our daughters will be taken captive, our sons murdered, and our possessions looted!" Neighbor to neighbor, the tales spread, and within hours, the entire nation was in a rebellious uproar, ignoring the positive reports that Calev and Yehoshua brought back. They even besieged Moshe, demanding to return to Egypt. he Torah details the Jews' mordant reaction to the malicious tales of gloom. Yet, it seems that it was not the tales of fortified cities or the sight of mutated-looking giant fruits or even the actual giants themselves that caused the Jews to lament. The way the story is related, the actual wailing and rebellion occurred only after an interesting detail. The spies described the giant men whom they encountered and the way they felt during that experience. "And there we saw the sons of giants; we felt in our own eyes like grasshoppers next to them" (Numbers 13:33). Immediately, the next verse tells us, "The entire assembly raised up their voices and wept that night, saying if only we had died in the land of Egypt or in the wilderness!" (Numbers 14:1-3) It seems that the final words of the spies, "we felt in our own eyes like grasshoppers next to them," set up this tragic and futile reaction. Why? Rabbi Zvi Kamenetzky, relates the following story: Yankel, one of Warsaw's poorer folk, received a first-class train ticket from a wealthy cousin to visit him in Lodz. Yankel arrived at the station clutching his ticket tightly. He never took a train before and had no idea where to go. He spotted some well-dressed individuals and just knew he was not sitting with them. Then in the far corner of the waiting room he noticed a group of vagrants with packs on their shoulders, their eyes shifting back and forth. Yankel meandered toward them, figuring that their place was his. The first class passengers began to board but the vagrants still waited. All of a sudden, the whistle blew and the train began to move. The vagabonds quickly jumped aboard the baggage car, Yankel following in pursuit. He slithered into the dark car and lay with them underneath a pile of suitcases, still clutching his ticket in fear. He endured the bumps and heat of the baggage car and figured that such was his fate until the door of the baggage compartment flew open and a burly conductor flanked by two policemen entered. They began moving suitcases and bags until they spotted poor Yankel and some of his new-found friends cowering in a corner. The large conductor loomed over them and asked with a sneer in his voice, "can I see your tickets?" Yankel looked up from his coat to see the officers staring at him. He emerged from the group, shaking, and presented the sweat-infused ticket that he had been clutching ever so tightly during the entire ordeal. The conductor looked at it carefully and then began to laugh hysterically. "Young man," he barked, "you have a first-class ticket! What are you doing here lying with these dregs in the baggage compartment? When you have a first-class ticket you ought act like a first-class passenger!" The Jewish nation had no fear of giant fruit or giant men. They knew they had leaders that could overcome any obstacle. After all, Moshe led them across the Red Sea. Yehoshua and Chur helped defeat Amalek. But when they heard the ten spies - princes of the tribes -- claim that they felt like insects they knew that they had no chance to conquer the land of Israel. They had nothing left to do but cry. Because if you are holding the first class ticket but act as if you are a itinerant then your ticket is worthless. The giant fruit, fortified cities and powerful giants - all tiny acorns compared to the power of the Almighty - suddenly loomed large. And the sky began to fall on a self-pitying nation that was led by self-pitying leaders. And with the falling sky, fell the dreams, hopes, and aspirations of a generation that once yearned to dwell in the land of their forefathers. The Jewish nation was left to ponder that message for 40 years in the desert and perhaps thousands of years in the Diaspora. That is what happens when mighty princes with first-class tickets to paradise think that they are tiny grasshoppers holding tickets to nowhere. j. Studies in the Weekly Parsah (Artscroll) i. The meaning of Tzitzis. Rashi, quoting the Midrash, explains that the Tzitzis remind of the 613 mitzvos (i.e., the numerical value of the Hebrew word is 600 + 8 strings + 5 knots = 613). Ramban, however, notes that the word Tzitzis appears in the Torah without the second "yud"; also, per Hillel, one needs only 6, not 8, strings, and legally one is only required to have 2 knots; thus, its numerical value isn't necessary 613. Rather, he associates the mitzvah with "techeiles" (the turquoise thread) which is to remind us of Hashem (i.e., its color is to remind us the sea and, in turn, the sky and, in turn, Hashem's Throne of Glory). k. Artscroll Chumash i. Free Will. The implication of this Parsha is that Hashem gave Moshe permission to send spies, but left the decision up to him. Moshe, in turn, approved the people's demand in hopes of dissuading them (the Sages offer the parable of a buyer who becomes convinced of a donkey's worth simply because its seller was so willing to let him "test drive" it); the fact that Moshe suspected that the mission would end disastrously is also evidenced by the fact that he changed "Hoshea's" name to "Yehoshua" (adding a "yud" to signify Moshe's prayer that Hashem should help save Yehoshua from the conspiracy of the spies (Rashi)). Nonetheless, Moshe permitted them to go, because the people want them to and Hashem doesn't deny people freedom of choice. l. Parsha Parables (Rabbi Mordechai Kamenetsky) i. Looking to the past. The Torah alludes to a fascinating episode that occurred at the onset of the mission. "And they (the 12 spies) went up to the south, and he went on to Hebron; there lived . . . the children of the giants." The Talmud explains that the change from plural to singular means that although all the spies went up together toward Hebron, Calev drifted away alone to visit the Tomb where the Patriarchs and Matriarchs were buried. What motivated Calev to leave the group and go "touring"? The spies were about to encounter giants. Rather than facing such terrors alone, Calev searched for inspiration from our forefathers and foremothers who gave of their lives and endured plagues and famine in order to inherit the land of Canaan. In times of crisis, we too are well advised to seek inspiration from our forbearers. Although they may not be here with us, their actions and advice serve as an inspiration and guiding force for all future generations. m. Living Each Week (Rabbi Abraham Twerski) i. Admitting a wrong. The Israelites' attempt to enter Canaan after G-d had decreed their punishment ended in a disastrous defeat. Inasmuch as they appeared to have admitted they were wrong, saying "we have sinned, and were ready to enter the land, why were they not forgiven? Was this not adequate teshuvah (repentance)? The Bal Shem Tov, z'tl, answers this by punctuating the above verse to mean: "we are ready to go up to the place, for G-d has said that we sinned." In other words, despite the severe Divine reprimand, they remained self-righteous and didn't concede that they had done wrong. All they were willing to accept was that G-d said they had done wrong. Their statement was one of defiance rather than of contrition. Doing wrong is bad enough, but refusing to acknowledge that one was wrong is far worse. In dealing with ourselves and others, we must not be blinded by self-righteousness; rather, we must have the strength and courage to admit when we were wrong. 38. KORACH a. Summary i. Korach's Rebellion. A revolt against Moshe and Aharon was led by a group of Levi'im (led by Korach) and Reuvenites (led by Dasan, Aviram and On) and included 250 prominent members of the Assembly. Korach was angered that Aharon and his sons were designated to replace the firstborns as the only ones who could perform the sacrificial service (Ibn Ezra) (per Rambam, Korach was angered that Aharon was made Kohein Godol [High Priest] and/or that their cousin Elizaphan was put in charge of the Kohathite family, thus making him Korach's superior); Dasan and the others claimed a right of leadership based upon their descent from Reuven. ii. Moshe's Challenge. Moshe challenged Korach and his followers to appear the next day. After warning the people to stand clear, Moshe announced that Hashem would select their leader in the following manner: if the rebels died a natural death, Moshe would be proven wrong; if, however, they were swallowed alive by the earth, Moshe's leadership would be confirmed. As soon as he finished his announcement, Korach and his followers (and their possessions) were swallowed alive. iii. The People Again Murmur Against Moshe. The people again began to murmur against Moshe, blaming him for the death of Korach and his followers. As a result, they were punished by a plague which killed 14,700 people and only subsided when, at Moshe's instructions, Aharon walked among the people with a pan of incense. iv. New Proof of Aharon's Greatness. Hashem ordered the prince of each tribe to bring a rod engraved with his name to the Tent Of Meeting to be placed (along with a rod from the Tribe of Levi with Aharon's name) before the Ark. The next morning, only Aharon's rod had produced buds, blossoms and almonds, providing indisputable proof that Hashem has chosen Aharon to be Kohein Godol; Aharon's rod remained in front of the Ark for future generations as a warning not to challenge the right of Aharon's lineage. v. Contributions to the Koheinim/Levi'im. Because the Koheinim and Levi'im had no specific portion of Israel, they were to be supported by contributions from the people. The Koheinim received provisions such as Bikurim (First Fruits), Pidyon Bechorim (First Born), Terumah (a portion of each person's produce) and various offerings. The Levi'im received Ma'aser Richson (10% of each person's produce, of which he would have to set aside a portion for the Kohein). b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. A Wife's Influence. The Parsha shows the extent of a wife's beneficial influence -- On's wife persuaded him to disassociate himself from the rebellion and, as a result, he was spared the fate that befell the others. In addition to producing many great prophetesses (e.g., Sarah, Rivkah, Rachel, Leah, Miriam, Devorah, Ruth, Esther, etc.), Jewish history has also borne out the Jewish wife's importance in keeping the Jewish family together and functioning as a pillar of Jewish life. The Torah calls a wife "Ezer Kenegdo" (a "helper opposed to him"); a wife knows her husband's true features/faults and is thus able to encourage him when he is on the right path and "oppose" him when he is on the wrong path. (As Bava Metziah states "it is because of his wife that a man's house is blessed"; Shabbos 25 states "who is rich? he who has a fine wife".) c. Growth Through Torah (Rabbi Zelig Pliskin) i. Keep your focus on the goal of doing for Hashem. Rashi notes that Korach was motivated by his envy of another relative who received a honor which he did not. Envy can be very destructive, for it prevents us from enjoying what we have. To overcome envy, you should focus on what you yourself have and on what you yourself can accomplish in this world. Rabbi Levi Yitzchok of Berditchev also notes that a righteous person's main goal is to give pleasure to Hashem; to such a person, there is no difference if he or someone else causes such pleasure. By keeping this focus, we can relish others' accomplishments and avoid envy. ii. When someone speaks against others realize that he could just be projecting his own faults. The Kotzker Rebbe commented that people who quarrel with the righteous try to find complaints in ways that are the exact opposite of the truth. Moshe was the most humble of all men, and Aharon's constant pursuit of peace demanded much humility; yet, Korach claimed that they were acting arrogantly and taking too much power for themselves. This teaches us to be careful not to believe "loshon hora" (gossip/slander), for one who finds faults in others is often projecting his own faults onto them. As Rabbi Abraham Twerski notes, the Talmud teaches that "one who seeks to disqualify another projects his own defects upon him." (Kiddushin 70a) Korach could have had a distorted perception of Moshe because he projected his own real character flaws onto him. The Bal Shem Tov elaborated on this, saying that world around us acts as a mirror, and that what we see in others is generally our own reflection. iii. Keep trying to make peace. "And Moshe sent to call Dasan and Aviram the sons of Aliav, and they said we will not go up.'" Rashi says that this teaches us that we shouldn't keep up a quarrel; rather, like Moshe, we should take the initiative to make peace. Even if someone is obstinate, a new approach or strategy might work to bring about peace. One important principle for bringing about peace is the willingness to apologize; a person who sincerely loves and seeks peace will be willing to apologize, even if he doesn't believe that he did anything wrong. In the clear majority of situations, we lose nothing by saying "we're sorry" and gain much in terms of harmony and peaceful relationships. iv. During a quarrel focus on making peace not on blaming. "There shall not be like Korach and his congregation". Rabbi Chayim Shmuelevitz commented that this verse can be read: "there will not be quarrels like that of Korach and his followers". In this instance, Korach was entirely wrong, and Moshe was entirely right. But in most situations, it's not so clear-cut. When we quarrel, we should ask ourselves that we did to contribute to the quarrel, rather than focusing our energy on blaming the other person. d. Majesty of Man (Rabbi A. Henach Leibowitz) i. Appreciating the strength of a human being. How could Korach make such a fatal judgment error particularly since, as Rashi notes, he was extremely intelligent, insightful and even worthy of prophecy? Korach felt that he had the necessary justification for the revolt because of a prophecy he had in which it was revealed that the great prophet, Shmuel, would descend from his lineage; thus, he concluded that he would not be punished by death. However, he overlooked the possibility that his sons would have the fortitude to repent and that Shmuel would come from them. Korach failed to appreciate the inherent strength of a human being, the extent of greatness of the soul and the spark of G-dliness in every Jew. e. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Seeing with both eyes. As noted above, Rashi comments that Korach's "eye" deceived him into believing that Shmuel would descent from him. Didn't Rashi mean his "eyes"? Horav Boruch Sorotzkin, zt'l explains that when one looks at something, he should perceive it from all angles (i.e., with both eyes, rather than glancing at it perfunctorily). Horav Sorotzkin explains the reference in Pirke Avos to "judge all men favorably" to mean "judge all of man favorably"; that is, one should look at the whole individual at all times, not simply react to an isolated situation. Had Korach seen with both eyes, he would have realized that his greatness would emanate from his children, who later repented. Korach's one eye (i.e., his superficial and prejudicial outlook) was the origin of his downfall. f. Kol Dodi on the Torah (Rabbi David Feinstein) i. "And Korach Took . . . " The Torah doesn't tell us what Korach took. The truth is that Korach took everything for himself. Hashem entrusted him with great wealth to use for Hashem's service, but Korach made the mistake of thinking he earned it himself. By contrast, a wealthy person who acknowledges that his wealth really belongs to Hashem and regards himself as nothing more than the administrator of a trust fund will find his wealth to be a true blessing. If he diligently and faithfully oversees the fund in accordance with the wishes of Hashem, its true Owner, he can be assured a handsome return in this world and the world-to-come. g. Love Thy Neighbor (Rabbi Zelig Pliskin) i. Be wary of the motivations of someone who instigates a dispute. Korach tried to give the impression that he was interested in the equality and welfare of the entire nation, when he was really motivated by envy. Often one who instigates a dispute is motivated by his desire for personal gain; in order to attract followers, however, he may claim that he is interested in the good of others. We should be aware of this tendency, so that we aren't misled by people who desire to create a dispute. h. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Unity vs. Uniformity. Underlying Korach's rebellion was his charge that "all the people in the community are holy and G-d is in their midst; why are you setting yourselves above G-d's congregation?" Korach seems to be advocating unity among the Jewish people; why, then, did his actions lead to so much discord and dissent? The Midrash analyzes Moshe's answer to Korach -- "In the morning G-d will make known . . . " -- to mean "G-d has placed boundaries in His world . . . Can you possibly intermingle night and day? . . . So, too, has He separated Aharon . . . You will have the same chance of negating Aharon's separate sanctity as you have of undoing G-d's separation of night and day." The Midrash can be understood to mean that G-d created the world so that each created being is different and distinct; only when each aspect of creation fulfills its own purpose can it unite with the rest of creation in implementing the total purpose of the greater whole. As the Alter Rebbe explains, all Jews are part of one whole and need each other, like the different parts of the human body constitute a complete person. Just as each limb possesses its own characteristic and unique quality that benefits the body as a whole, so, too, are the Jewish people divided into different spiritual "limbs"; each Jew has his own mission and task and each benefits all other Jews by accomplishing his unique function. Until the coming of Mossiach, when holiness will exist truly as one entity, differences in intensity of performance and levels of sanctity are indeed necessary. i. In The Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. The Potential Harmony in Differences. Chazal teach that a person shouldn't be named after a wicked person. Why, then, is the Parsha named "Korach"? Korach's desire was, in essence, positive; he wanted to be Kohein Godol, to experience the absolute closeness with G-d that results from entering into the Holy of Holies. (In fact, as Rashi relates, even Moshe said that he shared the same desire.) Thus, Korach highlights the potential for spiritual growth that we each possess, and the desire we should show to make it manifest. However, good intentions aren't enough; for Korach's action led to controversy and division (and, ultimately, thousands of deaths). Division runs in direct opposition to Torah which was given "solely to bring peace to the world" (Rambam). Yet, division need not, however, run contrary to our desire for peace and unity. In fact, unity is more complete when it encompasses divergent entities, each with a nature of its own. This is the intent of Torah -- not that differences shouldn't exist, but that they should be merged into synergistic harmony. Thus, there is a place for Korach in the Torah, for the Torah teaches that if we can see the potential harmony, division can serve a positive purpose. j. Living Each Week (Rabbi Abraham Twerski) i. The Distortions of Anger. The Torah testifies that Moshe was the humblest of all men on earth. How absurd that Korach and his clan should accuse Moshe of vanity and making himself superior to all others! This is precisely the point that the Torah teaches us. When we become involved in a personal dispute, when we become angry, we may lose all sense of logic and strike out against others indiscriminately. ii. The meaning of prayer. Why did Moshe have to pray to G-d not to accept the offering of Korach? Inasmuch as he knew that Korach was defying the Divine will, was it not self-evident that G-d would not accept this offering? The effectiveness of prayer is something that is not easily explained. While some aspects of prayer may be beyond our grasp, one of the explanations is that prayer is not intended to bring about a change in G-d, but in the supplicant. When we relate to G-d in prayer, we may undergo salutary changes. For example, a woman who was bitterly disappointed when her newborn child turned out to have Down's Syndrome, related that she had prayed fervently. "Please G-d, You have performed so many miracles, do just one more. Change him." She went on to say, "one day the miracle occurred: G-d changed me." What she was really saying was that ultimately her prayers helped her accept G-d's will. We can now understand that Moshe, finding himself in a state of distress, did what the Torah prescribes: He prayed for Divine assistance. Moshe's payer, like all sincere prayer, was thus not intended to bring about any changes in G-d, but in himself. That is what all prayers should do. k. Divrei Torah (National Council of Young Israel) i. Arguments "l'shem shamayim". As noted above, Korach began his argument in a most altruistic tone, yet in truth it was a personal and selfish rebellion. The Jewish world stands are a crossroads. Both within and among the among the various movements, there are crucial decisions to be made and honest differences to be expressed. How tragic when we read of arguments that swerve from substance and center upon the personal. They become springboards for "loshon harah" (gossip) and causeless animosity when they could become forums for understanding and cooperation. It is time that frank discussion reflect the discussions of Bet Shammai and Bet Hillel, arguments "l'shem shamayim" (for the sake of Heaven) that did not cause a breach in the Jewish world, rather than the arguments of Korach and his cohorts, personal attacks and malicious slander that can only lead to destruction and tragedy. 39. CHUKAS a. Summary i. "Poroh Adumah" (Red Heifer). A special purification ceremony was performed for those who had touched, or been under the same roof as, a dead body. As part of the rites, a Red Heifer (without blemish and which had not been worked) was slaughtered outside the camp and burned together with cedar wood, hyssop and a scarlet thread. The ashes were gathered, mixed with water from a running stream and sprinkled on an unclean person on the third and seventh day of impurity. At the end of the seventh day, after he washed his clothes and immersed himself in a mikveh, he could again partake in Sanctuary worship. ii. Miriam Dies; Moshe Strikes The Rock. At the beginning of the 40th year from the Exodus and after the older generation between the ages of 20-60 had died, the remainder of the populace returned to Kadesh, where Miriam died. After her death, the well of water that had miraculously accompanied the Jews ceased flowing, leading the Jews to (yet again) murmur against Moshe, this time about the lack of water. Hashem instructed Moshe and Aharon to speak to a specific rock, following which enough water would flow to satisfy the people. However, Moshe (angered by the people's constant complaining and disrespect) impatiently struck (rather than speaking to) the rock. Because Moshe and Aharon hadn't followed Hashem's instructions, Hashem told them that they wouldn't be allowed to enter Israel. iii. The Final Stages of the Journey; Aharon Dies. The people were now told to prepare for the final stage of their long journey. The only route was through Edom, whose King refused them clear passage; thus, they were forced to take a detour by way of the Southern borders of Edom. When they reached a peak in the range of Har Hahor, Aharon died and was buried. Moshe installed his son Elazar as the next Kohein Godol (High Priest). iv. The Serpents. After successfully repulsing an attack by the King of Arad, the weary Jews complained about the lack of food and water and were, consequently, punished by the deadly bite of fiery serpents. When they admitted their error, Moshe set a serpent of brass on a pole; whoever looked at it was healed. v. The Journey Continues. The journey came to a halt at the river Arnon (the boundary between Moav and Emor). Sichon, the King of the Emorites, refused to let the Jews pass through and waged war against them; with Hashem's help, the Emorites were soundly defeated. The Jews then overcame the resistance of Og, King of Bashan, and took possession of his country. The land on the east of the Jordan had now been conquered and the Jews encamped on the border of Moav, facing Yericho. b. Growth Through Torah (Rabbi Zelig Pliskin) i. Love for others necessitates sacrifices. "And the Priest is impure until the evening". Rabbi Yizchok of Vorki said that the essence of the Red Heifer (i.e., that is, the whole procedure of purifying those who were spiritually impure) is the whole concept of "love thy neighbor". His grandson, Rabbi Mendel of Vorki, explained that this is because the priest who was involved in the purification process himself became impure by the same process that purified the person who came to him. Giving up something yourself in order to help another is the ultimate love for one's fellow man. When one truly loves another, one feels pleasure in all the sacrifices made for him/her. ii. The Almighty causes suffering for our benefit. "And the Almighty said to Moshe, "make for yourself the image of a snake and place it on a pole. And it will be that everyone who was bitten shall see it and will live". Commentators note the snakes bit the people and the image of the snake was the cure. Rabbi Chayim Shmuelevitz explains that when Hashem causes a person to suffer, it comes from His compassion and love. In the overall scheme of things we gain from suffering -- it is either atonement, teaches us to improve and/or elevates us. Thus, the smiting and cure can both be from the same thing because they both come from the attribute of love. While being smitten hurts regardless of the motivation of the one who smites you, it is much easier to cope with when you know that it is ultimately beneficial for you and comes with love. c. Love Thy Neighbor (Rabbi Zelig Pliskin) i. We are obligated to pursue peace. "And Israel sent messengers to Sichon, King of the Emorites . . . " Many obligations in the Torah only apply when the opportunity presents itself (e.g., "if you meet the ox of your enemy . . . "), but which we are not required to actively pursue. However, we are obligated to pursue peace. (As Tehillim states "Seek peace and pursue it".) d. Kol Dodi on the Torah (Rabbi David Feinstein) i. The Red Heifer As A Metaphor for Torah. The Red Heifer is, the Torah says, "the decree of the Torah". Why is it singled out? Because it is a metaphor for Torah -- just as a mixture from the Red Heifer had the power to cleanse someone who was in ritual impurity, so too does the Torah has the power to cleanse someone who is in spiritual impurity and to transform him/her into a pure and sincere person. e. The Chassidic Dimension /In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Red Heifer As The Foundation of the Torah. The commandments in the Torah are divided into 3 general categories: (a) eidos - commandments which recall and/or testify to past significant events (e.g., Shabbos, the Holidays, etc.); (b) mishpatim - commandments which are also dictated by mortal understanding (e.g., not stealing, not killing, giving charity, etc.); and (c) chukim - commandments which have no rational explanation. Of the chukim, the Red Heifer is the most puzzling (even Solomon couldn't comprehend its meaning). The fact that this is "the" decree of the Torah indicates that it is the foundation for the entire Torah. To an extent, even eidos and mishpatim are "chukim" in that they are essentially expressions of Hashem's Will and thus transcend logic. However, with chukim, the Divine Will underlying these commandments is completely illusive. The same is true of Torah -- even matters which are comprehensible by human intelligence are, in fact, supra rational. This heightens our sensitivity to the Torah's inner G-dly core, and is basic to one's spiritual service of Torah and mitzvos, for one should be motivated by kaballas ol (the acceptance of the Heavenly yoke); if all mitzvos were comprehensible, it would be impossible to reach this level of mesiros nefesh (total self-sacrifice for Hashem). ii. Defying Rationality. The Hebrew word "chukas" is related to the word "to engrave". What is the connection? A Jew instinctively desires to perform G-d's will (as the Zohar teaches, "a Jew neither desires nor is able to be separated from G-dliness"). This desire emanates from the Jewish soul, which transcends intellect, and most often finds expression in the chukim which don't carry with them the "excess baggage" of logic; therefore, their performance reveals the soul's essence. The superiority of chukim over eidos and mishpothim is similar to the similarity of engraving over writing -- with writing, the ink and letters remain a separate entity from, and conceal, the paper upon which they are written; with engraving, the letters are composed of the very substance upon which they are engraved, and therefore do not conceal it. Like engraved letters, there is nothing in chukim to obscure G-d's will and desire. f. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Aharon's inner garments. "And Moshe undressed Aharon of his garments, and put them upon Elazar, his son". Our Sages note the uniqueness of this statement -- normally, Aharon would have had to remove all of his garments, so that Elazar could don his undergarments first. As Aharon removed his outer garment, however, Elazar immediately put it on; this became Elazar's undergarment. Aharon's undergarments became, in turn, Elazar's outer garments. There is a profound lesson is this: Aharon's "inner" garments or essence -- the way he acted in the privacy of his home -- was reflected externally by his children. Children invariably reveal the actual values and outlook presented in their homes. No matter how impressive an external facade of piety one may try to build, one's children see and inherit the parent's inner essence and commitment to Yiddishkeit. g. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. Appreciating Greatness In Our Midst. In addition to being the sister of Moshe and Aharon and a great prophetess in her own right, Miriam was responsible for convincing her father Amram to get back together with his wife (i.e., when Pharoh decreed that all Jewish male babies were to be thrown into the Nile, many husbands separated from their wives and refused to father any additional children), without which Moshe would not have born. Miriam's greatness was also responsible for the well of water which miraculously traveled with the Jews in the desert. With respect to Aharon, among other characteristics and accomplishments, Aharon considered it his personal mission to settle quarrels and foster peace. The Jewish people didn't fully realize Miriam's and Aharon's greatness until their deaths; we, too, often to appreciate great people in our midst during their lifetime. h. Living Each Week (Rabbi Abraham Twerski) i. The Delusion of Perfection. " . . . that has no defect and upon whom no yoke was placed." The Talmud refers to the acceptance of Torah and mitzvos as "the yoke of the rule of Heaven." The metaphor of the yoke is used since just as an ox who is harnessed to a yoke does not deviate from the path designated by the driver, similarly the Jew should consider himself "harnessed" by the dictates of the Torah. Based upon this term, the Seer of Lublin commented on the above verse: "if one thinks himself to be without defect, it is because he hasn't accepted the yoke of the rule of Heaven." A person who feels bound by Torah will constantly strive to improve his character and in this process will always find within himself defects which require correction. Considering oneself perfect is incompatible with being subject to the rule of Torah. ii. A loss of self-control. Rambam states that Moshe's sin for which he was punished and not allowed to enter Israel was that he lost his composure and hurled an epithet at the Israelites (calling them "deficient"). Although Moshe used an identical term previously in the Torah, that was not said in anger but as part of a particular admonition. It was not the particular words that were wrong, but the fact that he said them in anger. Clearly, Moshe was held to a higher standard of behavior than anyone else. Yet, from this incident, we can infer the gravity of losing one's composure and this principle applies to each of us. Anger is a normal human reaction, and is it now "sinful" per se. Expressing anger in actions, however, is another matter. Here, the Torah draws some definite lines. (For example, the Torah teaches us "do not seek revenge and do not bear a grudge.") Rambam teaches that this incident shows us that we must never let anger turn into rage that deprives us of self-control. i. Reflections on the Sedra (Rabbi Zalmen Posner) i. The lesson of Chukos. Among the lessons of chukos (decrees which are beyond our understanding -- e.g., kashrus, shatnes, the red heifer, etc.) is that a test of the impact of Torah on an individual may be gauged by his willingness to recognize the limitations that bound his understanding and his acceptance of the aspects of Torah that transcend his experience. j. Reb Michel's Shmuessen (Rabbi Michel Barenbaum) i. Doing for others. The laws of the Red Heifer are among the most mysterious in the entire Torah (in fact, King Solomon remarked, "I have said I am wise,' but this matter remains distant from me"). The whole procedure was performed in order to release someone from a state of ritual impurity, yet everyone involved in performing the procedure themselves became impure. Although the explanation of how this process worked is beyond human understanding, all of the words of the Torah are intended to teach us a lesson. There is a principle in halachah (Jewish law) that "every person of Israel is responsible for the other." There is another rule that one person cannot perform a mitzvah (e.g., blowing the shofar) if he is himself not obligated to perform that mitzvah. For example, a minor cannot blow a shofar for a fellow Jew. However, because of the first principle -- that of mutual responsibility ("arvus") -- Jewish law allows one to perform a mitzvah on behalf of someone else even if the first person has already performed the mitzvah. For example, an adult Jew who has heard the shofar on Rosh Hashonah may blow it for another who hasn't yet heard shofar. The principle of arvus dictates that as long as there is a fellow Jew somewhere in the world who has not fulfilled his obligation to perform the mitzvah, every other Jew -- even someone who has performed that mitzvah -- is still considered to be in a state of "obligation" for that mitzvah. The section of porah adamah teaches us a further application of the concept of arvus -- as noted above, the Koheinim who performed the process themselves became impure as a result thereof. The Koheinim couldn't absolve themselves of the obligation on the ground that they didn't want to become impure themselves. This lesson is a very practical one in our daily lives and a powerful reminder of our obligation to reach out to our fellow Jews, to show them the beauty and depth of Torah and to assist them with all of their material and spiritual needs. k. Living Each Day (Rabbi Abraham Twerski) i. Absolute obedience. The saga of Korach is followed by the mitzvah of the porah adamah. The mitzvah of porah adamah represents the suspension of logic in deference to the Divine Will. This attitude is not restricted to this mitzvah. Scripture introduces the mitzvah of the porah adamah with the words "this is the law of the Torah." Surrendering one's own reasoning and accepting the superior reasoning of Hashem is the law of the entire Torah and must embrace all of Judaism. Today, there are those who reject those Torah observances which they regard are "illogical" or "outdated". The mitzvah of porah adamah -- which was vouchsafed only to Moshe -- teaches us that our understanding of Torah is directly proportional to our willingness to relinquish our personal drives in deference to Hashem's Will. To the extent that we let go of our own will, we can understand the Divine Will. Our ancestors at Sinai understood this ideal when they proclaimed, "we will do and then we will understand." Torah is not beyond our understanding, but we must be willing to make the sacrifices that true Torah understanding demands. l. Thoughts on the Parsha (Rabbi Yehoshua Bertram) i. Death as a Chok. Why the juxtaposition between the porah adamah and the death of Miriam? Just like the porah adamah, death can be viewed as a chok. In fact, the hardest thing to understand in life is death. The Talmud teaches that there were two sages, Raba and Rav Chisda. Both of them were Tzaddikim. One lived until the age of 92, was wealthy and lived to see 60 weddings of his offspring; the other lived until the age of 40, was poor and saw the funerals of 60 members of his family. Why? Only Hashem knows. It is up to us to have the faith in Him. 40. BALAK a. Summary i. Balak approaches Bilam. Balak, king of Moav, viewed with dismay the Israelites' victory over Emori. Dreading an invasion of his own country, he formed an alliance with his former enemies, the Midianites. Balak then sent messengers to ask Balam, a noted sorcerer, to curse the Israelites. Balam asked the delegation to stay with him overnight so that he could ask Hashem whether he could comply with their request. During the night, he was warned not to go with the men, so he sent them away. ii. A Second Delegation Is Sent To Bilam. Thinking that a more tempting offer would prove effective, Balak sent a second delegation, a larger and more prestigious one, offering Bilam great honors and rewards if he would cooperate. Bilam, obviously motivated by personal greed, asked them to remain until he could again receive guidance from Hashem. This time he was permitted to go, but was told to speak only as Hashem directed him. iii. Bilam's Donkey. During the journey to Balak, Bilam's donkey saw an angel with a sword obstructing the path and so it turned aside. The impatient Bilam struck the animal several times in an attempt to make it proceed. After the donkey protested this undeserved cruelty, Bilam finally saw for himself the angel and was told that he was at fault by inwardly wanting to accept Balak's offer. Bilam offered to return home, but was told to continue on his trip and to speak exactly as Hashem ordered him. iv. Balak meets Bilam. Balak met Bilam at the border of the Arnon River and brought him to a nearby city for a feast in his honor. The next day, he took Bilam to a hill (sacred to the worshipers of Ba'al) from where he could see the Israelite camp. After Bilam and Balak sacrificed a ram and a bullock on each of seven altars, Bilam took Balak to stay near the burnt offerings while he withdraw to inquire of Hashem. On his return, he delivered his first speech: "How can I curse the ones that Hashem has not cursed?," he asked. "Behold, it is a people that lives apart and is not included among other nations." Angered at Bilam's unexpected praise for the Israelites, Balak took him to the top of Mount Pisgah, hoping for different results. However, Bilam once again disappointed Balak, declaring that Hashem would not break his promise of blessing Israel and that no magic could prevail against them. In response, Balak asked Bilam to desist from either blessing or cursing the Israelites. Before departing, though, Bilam foretold Israel's sovereignty and the doom of Moav, Edom and Amalek and other enemies of Israel. v. The Sin Of The Israelites. The Israelites then encamped at Shittim. Here, the women of Moav, advised by Bilam, tempted the Israelites to join in the worship of Ba'al Peor and to participate in idolatry and immorality. Moshe sentenced the sinners to death and a plague developed among the assembly. Pinchas, the son of Elazar the Kohein Gadol, witnessed a flagrant act of immorality between a Midianite woman and an Israelite. Zealously defending Hashem's laws, he executed the evildoers. The plague subsided, but only after 24,000 of the congregation had perished. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. Bilam's duplicity and greed. Why is this Parsha named after Balak, a man who set out to destroy the Israelites? If anything, the Parsha might have at least borne the name of Bilam, who at least communicated with Hashem and who blessed the Jews. Chazal teach that for all of Balak's wickedness, he possessed at least one good attribute -- honesty. He made no attempt to conceal his hatred of the Israelites. At least everyone knew where he stood. Bilam, however, did not possess even this attribute. He pretended to be a holy man and to aspire to fulfill only Hashem's desires. Yet, his actions proved how hypocritical he was. When Balak's messengers came and offered him wealth and honors in exchange for his curing the Israelites, he didn't flatly refuse them. Rather, he told them to lodge with him overnight to await Hashem's verdict, hoping that Hashem would give him permission to comply. The permission was denied, but when the messengers returned with offers of even greater wealth and honors, Bilam again welcomed them into his house. He hadn't learned his lesson and remained hopeful that he might be allowed to fulfill their wishes. How could he turn down all those riches, even if it required cursing Hashem's chosen people? And when Hashem did grant him permission this time, he left to fulfill his mission with astonishing swiftness. Nothing could stop him now. His mask of holiness and his greed came through. Unfortunately, there are many who have adopted Bilam's tactics of pretending to have high moral values and then throwing them aside at the first chance to earn money. They mobilize all of their efforts in an attempt to become wealthy and forget that wealth is a means with which to benefit mankind. ii. The Jewish Family. "How goodly are your tents, Oh Yaakov; your dwelling places, Oh Israel." This was the blessing that came from Bilam's lips when he saw the Israelites' camp. This same blessing -- the "Ma Tovu" -- is recited daily by Jews throughout the world. Its great importance lies in the fact that it offers appreciation for the foundation of Judaism -- the Jewish family. The interaction between family members provides the structure on which Judaism needs to thrive. It is the Jewish family that provides one with love and a sense of worth, and that passes down Hashem's traditions from generation-to-generation. It is the Jewish family that makes the individual feel part of a group and part of the Jewish nation. The Jewish people are, in reality, one big family and we should emphasize our similarities. This cohesiveness has enabled the Jewish people to survive throughout the hardest of times. It has been the Jewish family that inspired this cohesiveness and tradition. c. Reflections on the Sedra (Rabbi Zalman Posner) i. A Blessing or a Curse? Balam's above blessing (i.e., the "Ma Tovu") can also be viewed as a curse. The tone of the Judaism is growth -- the constant advancement of spirit, Torah learning and self-development. Self-satisfaction and contentment with past achievement lead to stagnation. The goodness of Yaakov's tent is to held up as a goal. In spiritual (if not all) affairs, a goal to strive towards gives one a vantage point from where to see more enticing horizons ahead. The higher the attainment, the greater the awareness of the task uncompleted, the greater the appreciation of challenges still faced. Bilam was telling Israel that they were good enough already; that there was no need to be any better. He wished to vitiate the Jews' urge to strive and improve, since he knew that the soul never stagnates. We are not the same as we were yesterday -- either we go up or we go down. Bilam wanted Israel to believe that they had reached the summit. We must remember this potential curse in all realms of our lives and must always be striving to improve. d. Growth Through Torah (Rabbi Zelig Pliskin) i. Bias blinds a person from fulfilling Hashem's will. Rabbi Chayim Shmuelevitz commented that any unbiased person who heard Hashem tell Bialm not to go with Balak's messengers would understand that Hashem didn't want him to curse the Jews. We see here the power of bias to blind one from seeing what an unbiased person could see. What did Bilam report back to the messengers? That Hashem considered him so distinguished that Hashem would not allow him to go with them. It is quite possible that Bilam did not merely lie to them. Rather, his own arrogance led him to fool himself as to Hashem's true intentions. A person hears what he wants to hear. By being aware of our natural tendency to hear what we want to hear, we can avoid many pitfalls. ii. Nothing stands in the way of a strong will. The Talmud notes that while Hashem first instructs Bilam not to go with Balak's messengers, He later says, "if these people came to call you, rise and go with them." From here, the Talmud derives the principle "in the way a man wishes to go he is led." If he wishes to do evil, he will be able to do so (although he will pay a heavy price for the successful completion of his evil desires). Conversely, one who wishes to fulfill Hashem's Will will be successful. When you wish to pursue a certain path in life, you will be Divinely assisted. "Nothing stands in the way of strong will." There are many things we wish for half-heartedly, but when you strongly set your mind to something you will have the abilities necessary to meet that goal. What a person truly wants in life he will usually obtain. iii. True compassion is based upon seeing the entire picture. "And Hashem was angry that Bilam went and an angel of Hashem stood in the way for an adversary against him." Rashi explains that this angel was an angel of mercy who desired to prevent Bilam from transgressing so that he would not be lost. We learn that the angel had a drawn sword. Rabbi Zalman Sorotzkin commented that at times an angel of mercy who is trying to save a person will appear to him as an adversary who is out to harm him. True compassion is based upon seeing the entire picture. For example, a parent who allows his child to do whatever the child wants just because he doesn't want his child to cry might allow him to do things that are destructive, both physically and spiritually. When you really care about someone, you will not want him to harm himself and will have to be forceful at times to help protect him from his own ignorance or foolishness. Like the angel of mercy, circumstances and friends who appear to be "adversaries" may in fact be doing so for our own good. iv. Be sincere when you reject that you have done wrong. "And Bilam said to the angel, I have sinned for I did not know that you were standing before me in the road. And now, if it is bad in your eyes, I shall return.'" The Midrash comments that Bilam was an cunning and evil person who realized that he had to admit that he was wrong in order to be saved. That is, Bilam was insincere in saying that he made a mistake. True repentance is when a person sincerely rejects a wrong he has done and resolves to correct the situation in the future. e. Love Thy Neighbor (Rabbi Zelig Pliskin) i. We must respect others' privacy. When Bilam saw that the tents of the Israelites were set up so that the entrance of one did not face the entrance of another, he said the "Ma Tovu" verse. (Rashi). People are naturally curious about the comings and goings of their neighbors. This is exactly why our forefathers and foremothers in the desert encamped in such a manner that would ensure the greatest level of privacy. We, too, have an obligation to respect our privacy. f. Parsha Parables (Rabbi Moshe Kamenetsky) i. The "Ma Tovu" Prayer. While the words of this prayer are elegant, they come from a repulsive source, Bilam, renowned for his cursing abilities. With so many other beautiful words and prayers, why did the Sages choose these words to open up the daily prayers? They wanted to teach us a lesson -- first thing in the morning, every day. How? Bilam, accompanied by Balak, set out to find a good vantage point from which to curse the Jews. As they traveled, they thought about the supposedly horrible character of the Jews. The two aroused their evil spirits for the worst curse of all time. But, when they looked what the two saw startled them. The tents of Israel were positioned so as to conform to the highest standard of morality: not one tent opening faced another. Those tents epitomized modesty. Bilam, a very spiritual person, was dumbfounded, and his curse would not work. The sight of these tents (and, of course, Hashem's intervention, left him not a detractor but a advocate for Israel). Every day as we enter shul we say the words of the "Ma Tovu" and remind ourselves that all eyes are upon eyes -- what we say, what we do are observed. We are not only on this earth to see -- we are also hear to be seen. Our daily actions can transform the curses of our detractors into blessings. 41. PINCHAS a. Summary i. Pinchas is Rewarded. As a reward for his zeal in defending Hashem's honor (i.e., after witnessing a flagrant act of immorality between an Israelite and a Midianite woman, Pinchas executed the evil-doers), Pinchas was made a Kohein and promised that the priesthood would be retained by his descendants. ii. A Census is Taken. The Israelites were ordered to prepare for an offensive war against the Midianites (who were primarily responsible for their degradation in the previous Parsha). Moshe and Elazar were told to take a new census of the men available for military service, as well as the numerical strength of each tribe (i.e., the land of Israel was to be allocated to each tribe in proportion to its size; it's geographical location was to be determined by lots). The census totaled 607,730 men over the age of twenty (the Levi'im, who wouldn't share in the division of the land, were counted separately). iii. Inheritance Rights. Zelophchad, who died in the wilderness, left five daughters but no sons. His daughters brought a claim to their father's inheritance to Moshe, who in turn submitted it to Hashem. It was ruled that if one left no sons, his daughters had the inheritance rights (if there were neither sons nor daughters, it would go to his surviving brothers or, if none, to his nearest next of kin). Thus, the principle that land would remain in one's family was firmly established. iv. Yehoshua is Chosen To Lead the Jews. Hashem commanded Moshe to ascend the Mountain of Abarim from where he could view Israel. Told that he was near the end of his life, Moshe (showing tremendous concern for the Jewish people) immediately asked that his successor be named. Hashem told him that Yehoshua ben Nun would assume leadership and that Moshe should lay his hands upon him to signify the transfer of authority. However, unlike Moshe, who had received guidance directly from Hashem, Yehoshua would be guided by Elazar the Kohein Godol, who would in turn consult Hashem by means of the Urim and Tumim. v. The Sacrificial Offerings. The people were reminded that their sacrificial obligations would continue when they entered Israel; a detailed description of the daily (i.e., morning and evening) offerings, and mussaf offerings on Shabbos, Rosh Chodesh and Festivals, were given. b. Growth Through Torah (Rabbi Zelig Pliskin) i. Be willing to do the right thing even if it is unpopular. Pinchas' actions were extremely unpopular; in fact, there were those who were ready to kill him for his zealousness. Nevertheless, he was willing to sacrifice everything to do Hashem's will. We too must be willing to do the right thing, even in the face of opposition. ii. Family ties help a person have greater love for others. The Torah tells us that "it is not good for a person to be alone". This, said Rabbi Zalman Sorotzkin, teaches us that we should choose family life over living by ourselves. Among other benefits, a family serves as a training ground for a person to build up his love for other person. A person has natural love for his family, through which he can learn to feel and express love to friends, acquaintances and others. In this week's Parsha (as the land of Israel is being divided and the people were to be spread out throughout the land), the Jews were (for the first time) counted by families as a reminder that they should keep their family ties even as they each acquired their own property. iii. You can be successful even if you have less than others. The Chofetz Chayim noted that the population of the tribe of Binyamin was 45,600, while the tribe of Dan was 64,400. Yet, Binyamin had 10 sons, and Dan had only one son. Despite this disparity, Dan had more descendants than Binyamin. From here we learn, said the Chofetz Chayim, that if Hashem wants one to be successful, he will succeed even if it appears at first that he has less than others. Some people envy what others have, rather than enjoying their personal blessings and realizing that quantity is not always a valid measurement of success in life. One who takes pleasure with what he has is guaranteed a life of happiness. c. Love Thy Neighbor (Rabbi Zelig Pliskin) i. A righteous person keeps others' welfare uppermost in his mind. After Moshe was told that he would soon die, he immediately asked Hashem to appoint a new leader. Even when he was near death, his concern was for the needs of the community. He is a tremendous role model for us. ii. A true leader deals with each person individually. Moshe asked Hashem to appoint a leader who would be able to deal with each individual according to his/her needs (Rashi). A true leader understands each person's individual needs and deals with him/her accordingly. d. In The Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Touching the Core. Pinchas' act involved self-sacrifice and courage and is worthy of praise and reward, but why did it merit the reward of priesthood (which normally can't be attained through man's endeavors and isn't dependent on spiritual accomplishments)? Pinchas exhibited true zealousness (i.e., putting his own spiritual and physical welfare aside and making an unbounded commitment to carry out Hashem's will) tempered with love of his fellow man (i.e., his motivation to alleviate the plague). When a person makes a general commitment of this nature, the inner G-dly spark which every one of us possesses is given expression. These two thrusts -- zealousness and love -- are relevant to us today in reaching out to unaffiliated Jews, for zealous commitment tempered by warmth and loving outreach will spur others to discover the Jewish spark within themselves. This applies not only to our community leaders (since, after all, Pinchas was not the leader of the Jewish people), but to each us, for we each have a unique contribution to make. e. Majesty of Man (Rabbi A. Henach Leibowitz) i. A True "Zealot". We learn from Pinchas two important characteristics of a true "zealot": (a) he must be guided by true devotion to Hashem and Halachah (Jewish Law), not his emotions (despite the fact that Pinchas remembered the Halachah, he quickly ran to Moshe to ask permission to act); and (b) he must be motivated by compassion (rather than feeling anger towards the multitudes of Jews who stood by idly, Pinchas felt compassion and pity for his brethren; his intention was to atone for their lack of protest and to stop the plague that raged among them). f. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. True Zealousness. "In that he was zealous for My sake in the midst of them". By killing Zimri out of his own zeal for the sake of Hashem, Phincas brought into the midst of the Jewish people the ideals of righteous zeal which would make them utterly unable to tolerate idol worship (Rabbi Menachem Mendel Morgenstern; Sfas Emes). Even though Phincas was zealous in the cause of Hashem, he remained in "the midst of the Jews", refusing to set himself apart from them. g. Peninim on the Torah (Rabbi A.L. Scheinbaum)/Drash Moshe (Rav Moshe Feinstein, zt'l) i. Completing Hashem's work. "In that he avenged My [Hashem's] revenge among them". Rashi explains that this means that "Phincas displayed the anger which I [Hashem] should have displayed". The reason Phincas deserved such a great reward was that he performed an act which was considered reserved for Hashem; he could have easily excused himself by stating that it was Hashem's realm. This attitude of not looking for excuses should permeate our entire Torah observance. The Talmud states that the wicked Turnusrufus once asked Rabbi Akiva why Hashem doesn't support the poor, to which Rabbi Akiva responded that Hashem wants the merit of this mitzvah to benefit those who take the initiative to perform it. This can be compared to a parent who allows his child to "help" him, so as to give the child the feeling of being helpful and the opportunity to "give back" to his parent. This is also exemplified by the mitzvah of Bris Milah -- Hashem could have made Jewish males to be born circumcised; however, He desired that we complete His deeds, for which the reward is great. (It is particularly compelling with the mitzvah of Bris since normally the ownership seal of a servant is made by his master; when a Jew is circumcised, he imposes upon himself the seal of the covenant with his master, Hashem.) h. Living Each Day (Rabbi Abraham Twerski) i. Life Is Spirituality. The Torah teaches that spirituality is not merely an important concept of life, but is life. In this week's Parsha, Hashem tells Moshe to do battle with the Midianites because of their attempts to corrupt the Israelites; yet, this command isn't even given in connection with the Egyptians, who unleased tremendous physical cruelty unto Jews. We learn from this that spiritual danger is far worse than physical danger (as painful as the latter may be, the Jewish people have survived -- and will survive -- physical dangers). We must take the same (and even greater) precautions that we take to protect our physical safety to safeguard our spirituality. i. Living Each Week (Rabbi Abraham Twerski) i. True Zealousness. Rabbi Moshe of Coucy asks: "in as much as Pinchas' act of zeal is narrated in the last Parsha, why does the account of his reward not follow immediately but is delayed until this (the following) Parsha?" Rabbi Moshe answers that not all acts of zeal are virtuous. What appear to be acts of zeal may actually be acts of immature impulsiveness or simple intolerance of others' opinions and values. Hence, an act of zeal cannot be correctly evaluated until the zealot's behavior is clearly observed -- if his subsequent behavior proves him to be a mature individual, deliberate in his actions and considerate of others' rights and opinions, then his act may be considered to have been sincere and commendable. If, however, his subsequent behavior doesn't exhibit mature and responsible behavior, then it is likely that his act was merely an act of impulsiveness and intolerance. Therefore, says Rabbi Moshe, Pinchas' reward was delayed for a "waiting period" during which his behavior could be evaluated. ii. Sensitivity to others' needs. Rashi explains that the description of Yehoshua as a "man with spirit" means that he was able to proceed according to the spirit of each individual. A common explanation for Hashem's denial of Moshe's request to enter Israel was that it was a punishment for his lack of self-control in hitting the rock. There is, however, another possible explanation -- the denial of Moshe's request was not a punishment, but was a statement that he could no longer function as a leader. During the forty years, Moshe grew in kedushah (holiness), such that at the end of his life the Torah refers to him as a "man of G-d," and the Midrash comments that he was half-man and half-angel. On three occasions, he spent 40 consecutive days and nights without food or water. His ties with the physical needs of the human body became increasingly tenuous. The culmination of this was his reaction to the Jews when they demanded water, a demand to which he responded angrily. Although they previously manifested a lack of faith in Hashem, Moshe's previous reaction had always been to defend them before G-d. He knew that hunger and thirst could be so destructive that they could erode a person's faith and cause them to challenge G-d. This time, however, Moshe did not defend them, but became angry. How dare they allow their thirst for water -- a basic need -- to cause them to challenge G-d! At this point, G-d told Moshe that it was time for a change of leadership. Moshe could be the leader as long as he could be an advocate for the Jewish people's needs, even their earthly needs. Now that he had reached a level of kedushah at which he was completely removed from his physical needs, his function as a leader had come to an end. What is true about the relationship of the leader to the community is also valid, on a lesser scale, in the relationship of one person to another. We may be in a particular state or position in which we are not empathetic to another's needs. The Tzaddik of Sanz was known for his limitless charity. One time his wife complained that she saw a woman to whom he had given charity purchasing a duck, a delicacy which is hardly an essential of life. "I am so pleased that you have apprised me of this," he responded to her. "Now that I know that I must give her enough money to buy duck, for this is one of her needs." Even if we do achieve this amazing level of empathy, we should be aware that it is possible for us to be oblivious to the legitimate needs of others just because we do not identify with them. We must always be on the alert to be sensitive to others' needs. iii. Simcha reigns supreme. This Parsha is almost always read during the Three Weeks between the 17th of Tammuz and the 9th of Av, a period of mourning to commemorate the destruction of both Temples in Jerusalem and the expulsion from our homeland. This Parsha contains the service for all Festivals. Therefore, said Rabbi Tzvi Elimelech, it is read during the period of mourning so that we do not get swept away by the various mourning rituals practiced during this three-week period. We are reminded that the period of grief will pass, and we will once again rejoice. Few people are so fortunate as to have a live without episodes of sadness. Some people react to unpleasant occurrences with depression so severe that it renders them unable to function. This may give rise to a self-reinforcing cycle, and the activity resulting from the depression may become a curse of further depression. The counter to this is to always remember that there is joy in the future. It is told that King Solomon was consulted by a person who had severe mood swings, episodes of unrealistic elation alternating with periods of paralyzing depression. King Solomon had the royal goldsmith fashion a ring with the inscription, "this too shall pass." At time of euphoria, this would remind him of the transitory nature of this phase and at times of severe dejection it would remind him that relief was ahead. Our own personal history should be a source of strength to us -- each of us has had a time when we felt extremely discouraged and couldn't see the light at the end of the tunnel. Yet, we emerged from these episodes and again experienced joy in life. We must remember these episodes and, if difficult days come again, ask ourselves: "why should this be any different?" Granted that we may be in serious distress at this particular moment, but we should remember that we have faced serious challenges in the past and that "this too shall pass." In the Festival services, we refer to them as "Festivals for joy," rather than "Festivals of joy". This means that the occasions of the joyous celebrations of the Festivals should provide us with a sense of joy that should extend into the rest of the year, even into periods when sadness may prevail. Similarly, we should carry other moments of joy in our lives with us, particularly for those times when we are required to face difficulties. 42. MATTOS a. Summary i. Vows to Hashem. A vow (either positive [e.g., to give charity] or negative [e.g., to abstain from a certain act]) was binding. A vow could be annulled in certain limited circumstances. ii. Attack on the Midianites. 12,000 Israelite warriors (i.e., 1,000 from each tribe), accompanied by Pinchas, attacked the Midianites, slaying every male Midianite (including Bilam and the five kings of Midian). The women, children, cattle and other possessions of the Midianites were taken as spoils, although Moshe reprimanded them for keeping the women (who were the cause of the plague on the Jews) alive. The soldiers, unclean by contact with the dead, were required to stay outside the camp for seven days to undergo a purification ceremony. All of their garments and utensils were cleansed per Elazar's instructions. Spoils were divided equally between the warriors on the one hand, and entire congregation on the other hand. The soldiers contributed 1/50th of their spoils to the Levi'im and, thankful that they didn't suffer even one casualty, made an additional free-will offering to the Mishkon. iii. Reuven and Gad's Request. The tribes of Reuven and Gad, who had large herds of cattle, asked permission to settle in the pasture land of Gilad (on the east of the Jordan). Moshe at first disapproved of this plan, fearing that the other tribes might lose heart if these two tribes stayed behind during the conquest of Canaan. However, when Reuven and Gad promised that they intended to join the fight while their families remained in Gilad, Moshe agreed (charging Yehoshua with making sure that they kept their promise, failing which they would forfeit any claim to settle in Gilad). b. Lil'Mode Ulilamed (Rabbi Mordechai Katz) i. Keeping your word. The Parsha discusses the laws of vows respecting voluntary service to Hashem or one's fellow man. Koheles teaches that "it is better for one not to vow at all than for him to vow and then not fulfill". This certainly has practical application -- if we make a promise to Hashem or to another person, we must be careful not to go back on our own word. The same is equally true of pledges we make to ourselves. ii. Priorities. When Reuven and Gad assured Moshe that they would join the battle to conquer Canaan, they told him "we'll build sheepfolds for our cattle and cities for our children here, but we will be armed to go before the Children of Israel until we have brought them to their place". While Moshe was pleased with their intention to join the other tribes in battle, he saw disturbing signs in their priorities -- they mentioned the building of homes for their cattle before homes for their children. Thus, Moshe instructed them to "build your cities for your little ones, and [then] folds for your sheep", reminding them that the well-being of one's children must come before the well-being of one's material possessions. c. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Priorities. As noted above, the material desires of the tribes of Reuven and Gad (i.e., to reside in the pasture land of Gilad) led them to be the first tribes to be exiled. We must be careful not to place our material pursuits above Torah, Torah education and our families. d. Growth Through Torah (Rabbi Zelig Pliskin) i. Your good deeds are an everlasting spiritual monument. "And Novach captured Kenas and its surrounding villages and he called it Novach after his name". Rashi cites Rabbi Moshe Hadarshan that this means that Novach's name didn't last. Rabbi Samson Raphael Hirsh said that this teaches us an important principle -- monuments of statutes and buildings named after a person can be modified or destroyed; however, good deeds and spiritual attainments are true everlasting monuments. (It is interesting to note that the souls of the deceased still come before the "Beis Din" to be judged. On what basis can souls be subject to judgment?! They are judged for and by the mitzvos and good deeds done by their descendants -- this is one's true "legacy".) e. Living Each Week (Rabbi Abraham Twerski) i. The Importance of Speech. Although this Parsha specifically addresses vows, the Torah commentaries have broadened this concept to apply to everything that one says. Torah places great emphasis on words. Verbal blessings are considered important, and the Talmud states that not only is there great value to a Tzaddik's blessing, but also to an ordinary person's blessing. One should not utter curses, and be careful not to say ominous words about oneself. Verbal communication is a prominent difference between man and lower forms of life. This special gift to mankind should not be treated lightly. Many volumes have been written about shmiras halashon (guarding one's tongue). In our daily prayers, we say "My G-d, prevent my tongue from speaking evil and my lips from uttering deceit. As with all other prayers for Divine assistance, we must first exert our own efforts (in this case, to guard our tongues). f. Reflections on the Sedra (Rabbi Zalman Posner) i. Caring for others. When several tribes approached Moshe for permission to stay in trans-Jordan, he retorted, "Your brothers go into battle and you will sit here?" Here a familiar integral theme of Torah recurs. Anyone living in comfort and security finds it difficult to realize the situation of those in want and peril. We may read of famines in Africa and sympathetically nod, but undismayed we turn to the next item in the newspaper and with little appreciable loss of appetite sit down for dinner. Only a person of responsibility to mankind and with rare compassion will be moved enough to share the troubles of the unfortunate. With Israel especially, one Jew's peril is every Jew's concern. No Jew anywhere in the world can hide from problems plaguing other Jews. 43. MASSEI a. Summary i. The Jews' Itinerary. Moshe recorded the Israelites' itinerary from the Exodus until their arrival at the plains of Moav. In all, the Israelites had encamped in forty-two separate places during their forty years of wandering. ii. Division of land. After conquering Canaan, the Jews were told to destroy any remnant of idol worship in the country. Ten leaders (one from each of the tribes other than Reuven and Gad), plus Yehoshua and Elazar were appointed to administer the equitable division of the land (which was distributed by lots in proportion to each tribe's size). The Levi'im, who were not given separate land, were granted forty-eight cities on both sides of the Jordan. iii. Cities of Refuge/Laws of Murder. Six of the Levite cities (i.e., three on each side of the Jordan) were designated as Orei Miklot ("Cities of Refuge"), in addition to the other forty-two minor Orei Miklot. The Orei Miklot provided asylum for an accidental murderer, allowing him to escape the vengeance of the victim's relatives. (A murderer could flee to the Orei Miklot, where he'd come before a judicial tribunal. If he was ruled an intentional murderer, he was handed over to the victim's relative and anyone who committed a pre-meditated murder was put to death. If, however, the murder was unplanned and without evil intent, he could stay in the Orei Miklot until the High Priest's death, at which time he was free to go home.) Even a willful murderer couldn't be condemned to death unless two witnesses incriminated him. The willful murderer couldn't commute his death sentence nor could the accidental murder escape the Orei Miklot by monetary payments. iv. Inheritance Rights. Leaders from the family of Gilad (from the tribe of Menasseh) raised the problem of land inherited by daughters, such as the Zelophchad's daughters -- i.e., if they married into another tribe, the property rights would go to the other tribe, reducing her former tribe's holdings. This was solved by the ruling that during that generation only, an heiress should marry within her own tribe (which was, in fact, the case of Zelophchad's daughters, who married their own cousins). b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. Road signs. Chazal tell us that signs with directions to the Orei Miklot appeared on every cross-road in settled territories, whereas there were no signs directing one to Jerusalem (i.e., to where Jews traveled for the Festivals). Why? If the accidental murderer on route to the Orei Miklot was forced to ask directions, it would lead to gossip and make him a "marked man". On the other hand, if Jews journeying to Jerusalem asked for directions, it would lead to discussion of the Festivals and perhaps their uniting for the journey. Thus, the Torah encourages public discussion of mitzvos and good deeds, while discouraging potentially harmful gossip. ii. Enumerating the Stages. No detail in the Torah is superfluous. Why then does the Torah list in such detail all of the various stages and stops in the Jews' journey? Now that the Jews were to enter Israel, Hashem reminded them of their difficult journey, and that each stop along the way held its own unique memories and lessons for them to remember. The people had come a long way and shouldn't forget Hashem's assistance and the experiences that helped forge their national development. c. Kol Dodi on the Torah (Rabbi David Feinstein) i. The Road Away From Egypt. The Torah speaks of the "road away" from Egypt, rather than the road "to Israel". This suggests that the Torah views the Exodus as more than just a physical or geographical re-location -- it was (and, by analogy, is for us today) a spiritual process, involving the weaning of the "slave mentality" and the instilling of a commitment to Torah and Hashem. ii. "And these cites [Orei Miklot] shall be a refuge for you". To whom does the Torah refer with the words "for you"? At first glance, it appears to refer to the Beis Din (religious courts) who were responsible for enforcing the Torah; yet, the Beis Din surely wasn't composed of killers. As Pirke Avos teaches, bloodshed leads to exile of the Jews from their land. If the Beis Din didn't take adequate steps to protect accidental killers from the vengeance of their victim's relatives, innocent blood would be spilled, ultimately leading to exile. Additionally, the Beis Din must show everyone the value of human life. Rabbi Nathan Cardozo notes that the "you" refers to all of us -- we are all responsible for the loss of human life; we must all be careful to prevent accidents; we must all work to ensure that there is not a cheapening of the value of human life. d. Growth Through Torah (Rabbi Zelig Pliskin) i. Awareness of others' suffering is a partial consolation. Rambam explains why the High Priest's death brought about the release of an accidental murderer from the Orei Miklot. One who is suffering is often relieved to learn that others have also suffered. The death of the High Priest was felt strongly by the entire Jewish people and was thus a partial consolation to the victim's relatives, reducing their passion for revenge. This is relevant to us when we suffer -- if we open our eyes to other's suffering, we gain a more realistic perspective on our suffering, no longer feel "singled out" and are better able to cope with our plight. e. Living Each Week (Rabbi Abraham Twerski) i. Spirituality: A Gradual Process. In describing the journeys of the Israelites during their forty years in the desert, the Torah not only enumerates the various resting places, but at each point states, "They traveled from A and camped at B. They traveled from B and camped at C, etc." Since the Torah doesn't even have a single superfluous letter, why doesn't it simply state, "They camped at A, B, C, etc."? The Torah commentaries state that the forty years in the desert were a period of spiritual growth and development necessary to prepare the Jews for entrance into the holy land of Israel. The people that were capable of the lack of faith and trust in G-d manifested by the Golden Calf and the episode of the spies required a lengthy course in spiritual development, which they received under the tutelage of Moshe. Each encampment symbolizes another step in this process of spiritual development. While achieving spirituality is essential, it must proceed gradually. Only after the Jews had solidified their spiritual growth at a particular encampment were they able to travel to the next point, and if they regressed in their spiritual development, they had to go back and recoup the spirituality they had lost before they were able to progress further. ii. Maintaining a positive attitude. "They traveled from Marah and came to Elim, and in Elim there were twelves springs of water and seventy palms, and they camped there." Inasmuch as the Torah does not describe any of the other camping sites, why does the Torah find it important to describe the features of Elim? In his commentary on the Parsha of Beshalach (supra), the Baal Shem Tov noted that the Israelites were unable to drink the water in Marah because they, the Israelites, were bitter. It is a common that when a person is in a state of depression and has an attitude of bitterness, everything appears to be bitter, regardless of how sweet it may be in reality. We must realize that our perception can be grossly distorted by our mood. The Torah teaches us this in the episode of Hagar and Ishmael, in which Hagar abandoned Ishmael in the desert, stating that she could not bear to see him die of thirst. "G-d opened her eyes and she saw a well of water." The Torah is telling us that the well was there the whole time, but in her state of depression she didn't see it. In Elim there were springs of water and seventy palms. Of what value is seventy palms to a population of several million? Having rid themselves of their dejection at Marah, coming upon a small oasis was a pleasant event. When they "traveled from Marah," (i.e., when they separated themselves from their bitterness), then camping at Elim was a great event. Some of life's events may cause us to become dejected. We must try to overcome this mood, and develop a positive attitude, because in a state of dejection, we may perceive reality in a negative light, whereas in a state of simchah (joy), we can recognize everything we have as a precious gift. f. Chassidic Dimension/In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. The "encampments" of the Jews. While the Torah refers to the "journeys" of the Jews, it is actually referring to where they encamped (in fact, the Jews spend the majority of the forty years in encampments, not in travel). Why? The ultimate purpose of travels and encampments was to reach Israel -- the encampments are referred to as "journeys" since they served no purpose in and of themselves. The Bal Shem Tov noted that the "encampments" refer to the various stages of spiritual growth to be experienced during life's journey. Each step of the journey represents in and of itself a phase of holiness and possesses an importance of its own. However, in order for one to attain the next spiritual level, he must be "on the move" -- if he stagnates or merely moves to a comparable level, he is considered stationary. "On the move" means that he has totally departed from his previous level. Thus, the verse emphasizes "journey" to remind us that we must always be on the "upward move," constantly striving to reach an infinitely higher spiritual level than our current level. The forty-two "journeys" of the Jews allowed them to reach the proper spiritual level to enter Israel. g. Majesty of Man (Rabbi A. Henach Leibowitz) i. Remembering the painful moments of our journeys. Rashi quotes a Midrash that explains, via parable, why Hashem chose to recount the Israelite's travels: A king once took his ill son abroad to find a cure; during their journey home (after the boy had been cured), he recounted the stops along the way -- "here you had a fever . . . ", etc. Similarly, Hashem recounted all of the places where the Jews had angered Him on the way to Israel. However, unlike the king who recounted the stops to evoke feelings of relief and thankfulness, Hashem's actions are harder to fathom for they don't seem to conjure feelings of relief and thankfulness. But, Hashem has infinite love for the Jewish people; even when we sin and act with ingratitude towards Him, He doesn't view it in that light -- in His eyes, these are merely temporary illnesses. Hashem's love and compassion for the Jewish people is particularly uplifting during the Three Weeks preceding the 9th of Av, reminding us that our teshuvah (repentance) doesn't fall on "deaf ears". h. Parsha Parables (Rabbi Mordechai Kamenetsky) i. Kinder, gentler killers. In this Parsha, we learn about the Orei Miklot (Cities of Refuge). In addition to killers, the Levites lived in these cities; there the Levites played an integral role in the killers' rehabilitation. The sentence imposed on the killers was also unique, since it was defined by circumstance (i.e., it lasted until the Kohein Gadol's death), not time. Thus, the Midrash says, the Kohein Gadol's family were worried that the convicts would pray for the Kohein Gadol's early death; thus, in order to dissuade them, the Kohein Gadol's mother would distribute food and clothing to the convicts. It is hard to understand. Didn't the convicts have loved ones waiting for him/her with food and clothing? Was the Kohein Gadol's mother's food worth exile in the City of Refuge? Rabbi Aryeh Levine took it upon himself to visit Jewish inmates. Becoming like a father to these prisoners, he brought them food, clothes and love. For years, despite terrible weather conditions, he never missed a lengthy Shabbos visit. Once, in the midst of a Shabbos service, he was called out of the prison by a very excited messenger. Reb Aryeh's daughter had become paralyzed, and the doctors were helpless. He was need for support at home -- immediately. After Shabbos, a messenger was sent by the concerned inmates to inquire what tragedy had interrupted the Rabbi's weekly visit. The next Shabbos, despite the enduring tragedy at home, Reb Aryeh went to the prison as usual. Normally, during the Torah reading, prisoners pledged a few coins to charity. That week the donations were far different. "I will give up a week of my life for the sake of Reb Aryeh's daughter," the first convict pledged. Another prisoner pledged a month of his life. Each one called to the Torah upped the previous pledge until the last prisoner cried out, "what is our life compared to Reb Aryeh's anguish? I will give all my remaining days for the sake of the Rabbi's daughter." At this remarkable display of love and affection, Reb Aryeh broke down and wept. Miraculous as it may sound, that Saturday night Reb Aryeh's daughter began to move; within days she had fully recovered. The Orei Miklot were not jails or detention camps. They were an environment in which reckless people became aware of the serious ramifications of their careless actions. Constantly under the influence of the Levites, the prisoners would observe them pray, learn and teach, and see the epitome of awareness and care for fellow human beings. The mission of the Kohein Gadol's mother was not merely to distribute food; its true purpose was to develop a bond with those people whose carelessness spurred death. They saw the love a mother had for her son, and how a total stranger would make certain that their needs were met. The Torah cannot punish without teaching and rehabilitating. As it infuses a love for live and spirituality into former careless killers, its goal is to mold a new person whose attitude will cause him to be kinder, gentler and more careful. 44. DEVARIM a. Summary i. Moshe Reviews The Events And Experiences During The Years In The Wilderness. As the Jews neared Israel, Moshe began to review the events and experiences which had occurred during their years in the wilderness. In this Parsha, Moshe recalled: (1) The Journey From Sinai; The Appointment of Judges and Administrators; The Meraglim (Spies). At Mt. Sinai, Hashem had commanded the Jews to break camp and journey to Israel. Moshe claimed that he was unable to bear the burden of leadership alone and judges and administrators were appointed to help him. On the verge of entering Israel, the Jews were dismayed by the Meraglim's pessimistic report and complained to Hashem; their lack of faith led to their extended wandering in the desert during which time almost all of the older generation died. (2) The Jews Defeated Sichon and Og. After the Jews had encamped at Mt. Seir for a long period, they were told to continue their journey by passing through the land of Edom, although they were told not to engage in any hostilities since this territory had been promised to Esav's descendants. They were similarly told not to attack the residents of Moav, for their land was reserved for Lot's children. They did, however, defeat Kings Sichon and Og, and fear of the Jews began to spread amongst the neighboring nations. (3) The Land Of Gilad. As discussed in Mattos, the land of Gilad had been given to the tribes of Reuven, Gad and part of the tribe of Menasseh (with the proviso that they join their fellow Jews in the battle to conquer Israel). Moshe encouraged Yehoshua not to fear the nations living in Israel. b. Lil'Mode Ul'lamed (Rabbi Mordechai Katz) i. Greatness Has Many Levels. After Moshe protested that he was unable to bear the burden of leadership alone, Hashem advised him to select judges and administrators to assist him. But why was Moshe -- who led the Jews out of Egypt, performed miracles, etc. -- unable to lead the people on his own? Had his power diminished? Moshe remained a powerful leader; however, Hashem did not think it would be beneficial for Moshe to monopolize the mantle of leadership. For had he done so, the other Jews would have had no incentive to reach great heights (since they could never reach or even approach Moshe's level). While the seventy Elders appointed by Moshe couldn't hope to reach his level of eminence, they did attain their own pinnacle of distinction, evidencing that there are many levels of greatness and that each of us has the opportunity to reach our unique degree of prominence. As Rabbi Moshe Feinstein, zt'l said, "Hashem commanded the appointment of judges at all levels in order to present a goal for everyone; even someone who isn't blessed with the abilities of a Moshe can still aspire to be a judge over a thousand or hundred, or a least fifty or ten. Whatever level he attains, however great or humble, can then be used as a stepping stone from which to strive for even higher and higher plateaus (Darash Moshe)". We each must strive to discover how we can best utilize our talents to serve Hashem and our fellow man. A famous story is told in the name of many great Chassidic Rebbes, including Reb Zusia. He often said that after a person dies and ascends to the heavens for judgment, he is required to defend his past actions and behavior. But, he isn't asked why he wasn't as great as Moshe, as learned as Rabbi Akiba, etc. Each person has difficult capabilities and is only asked why he didn't use his G-d-given talents to the fullest -- was he as great as he could have been?! ii. The Right Association. Moshe refers to the Euphrates as the "Great River". Rashi commented that it is referred to as "great" because it is mentioned together with the land of Israel. The same is true of people -- if they associate with great people, leaders and scholars, they too can be called great. This is why the company we choose is so important -- if we select companions with undesirable character, their corrupt ways will rub off; if, however, we surround ourselves with good and ethical people, we gain for ourselves not only a good name, but their positive traits will serve as a model upon which to base our own behavior. c. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Holding on to our Heritage. "May He make you so many more like you a thousand times, and may He bless you as He has promised you". This prayer by Moshe asks Hashem to make future generations "like you" (i.e., following in the path of Torah paved by our ancestors). In order for this prayer to be realized, we must imbue our children with a link in the chain of tradition -- Torah learning and every historical event, sad as well as joyous events, must be a part of our children's personal "experience". Today's blessing must coincide with the pattern of yesterday's values. ii. Recognizing Others' Suffering. "How can I myself bear your bothersomeness and your burden and strife?" The Midrash in Eichah distinguishes among three prophets who prefaced their prophecy with the word "Eichah": (1) Moshe, who bemoaned his obligations to deal personally with all of the Jews' strife and complaints; (2) Yeshayahu, who lamented the Jews' infidelity; and (3) Yirmiyahu, who beheld the Jews in their disgrace. The digression of the Jews became progressively worse during each of their three tenures. We often complain about our lot in life, not realizing that it is all relative and that others may be experiencing even greater hardships. We must learn to view our fate in the proper perspective that it reflects the decisions of Hashem, who in His infinite wisdom knows what is best for us. d. Growth Through Torah (Rabbi Zelig Pliskin) i. Master the art of seeing the good in others. Rashi cites the Sages: "If Moshe came out of his house early the people would say Why is Moshe early? Perhaps he is having family problems at home'. If he came out late from his house, they would say Moshe stays home longer in order to devise negative plans against you'". Someone with a tendency to judge others negatively will always find faults in others. But, there are always positive ways to interpret others' behavior -- if Moshe came out early, they could have said "Look at his willingness to sacrifice his time at home to help others"; if he came late, they could have said "He wants to prepare himself properly so as to be most effective at giving good advice." The way we interpret events has more to do with our character traits than it does with the reality of what someone else is like. The Torah commands us to judge others favorably. The more we do so, the better we ourselves will feel. ii. Treat others as close relatives. "And I commanded your judges at that time saying, listen among your brothers. Per Rabbi Zalman Sorotzkin, this teaches us to treat anyone who comes to us as a brother or sister. (Rashi cites the Sifri that Moshe was also telling the judges that, in settling quarrels, one must remember that every life situation is different; accordingly, each case should be viewed as entirely new and every detail considered.) iii. If you feel love towards others, you will assume that they have love for you. "And you complained in your tents, and you said, because the Almighty hated us he took us out of Egypt to hand us over to the Emorites to destroy us". Rashi comments that Hashem really loved the Jews but because they felt hatred towards Him, they mistakenly felt that He hated them. (As Rabbi Goldberg notes, this may the first case of "projection".) We all tend to project our feelings towards others onto them. If you think that everyone disapproves of you, you likely don't approve of others and/or yourself. Conversely, if you feel love and compassion for others, you will assume that others feel positive about you. e. Kol Dodi On The Torah (Rabbi David Feinstein) i. The True Source of Wealth. "And Di Zahav". Rashi interprets the place of Di Zahav (mentioned at the outset of the Parsha) to etymologically refer to the "excess gold" that the Jews acquired upon leaving Egypt (and from which they created the Golden Calf). There are two distinct possible orientations towards newly acquired wealth: (1) one who views himself as a "self-made" man is likely to have an arrogant manner towards his new found wealth and ignore the responsibilities associated with this blessing; or (2) one who understands that everything ultimately belongs to Hashem is likely to recognize that he has been endowed with the opportunity to be a conduit of material blessings to those in need. That was the nature of Moshe's rebuke to the Jews -- had they appreciated their Divine gift and recognized the responsibility to use it wisely, they wouldn't have yielded to their base instincts to create the Golden Calf. f. In The Garden Of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. A Mortal Mouth Speaking G-d's Word. This Parsha begins: "These are the words that Moshe spoke to the entire Jewish people". Unlike the first four Books of the Chumash (which are "Hashem's word"), Chazal explain that Moshe recited Devarim "on his own initiative". What does this mean? Moshe's words were clearly "inspired by the Holy Spirit" (as the Zohar notes, "the Divine Presence spoke from Moshe's mouth"). However, it is also clear that this Book includes Moshe's own thinking process. Chassidic thought describes two ways in which a "go-between" functions: (1) derech ma'avir -- he acts merely as a funnel (i.e., he doesn't change or modify the influence he receives); thus, the message remains transcendent; or (2) derech hislabshus -- he puts the concept in his own words, allowing it to be grasped by the recipients. Moshe acted as a derech ma'avir during the first four Books, and a derech hislabshus during the Book of Devarim. What purpose is served by the latter? Doesn't enclothing the Torah in human intellect only lower its spiritual content? G-d's intent in giving the Torah was that it permeate mortal thought and elevate man's understanding. Were there only the first four Books, it would have been impossible for our powers of understanding to unite completely with the Torah. Moshe recited Devarim as the Jews were preparing to enter Israel, where they would have to live within natural order, working the land and eating the fruits of their labor (as opposed to relying on Hashem's miracles) To make this transition possible, they required an approach to Torah that would relate to man as he functions in his worldly environment. It is through this goal -- the fusion of the word of G-d with mortal wisdom -- that we will merit the coming of the Messianic Age. g. Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. Shabbos Chazon. The opening passage of Devarim is invariably read on the Shabbos preceding the Ninth of Av (the fast which commemorates the destruction of the First and Second Temples and other tragedies). This Shabbos is known as "Shabbos Chazon", because the first word of the Haftorah is "Chazon" (vision). How does the word "Chazon" relate to this period preceding the Ninth of Av? Rabbi Levi Yitzchak of Berditchev explains that on this Shabbos, "every Jew is shown from afar a vision of the future Holy Temple". He explains this with the following parable: A father had a precious garment sewn for his son, who promptly tore it to shreds. The father then had a second garment sewn, which the child once again tore up. The father had yet a third garment sewn; this time, however, he didn't permit his son to wear it. Rather, he only allowed his son to gaze at it at appointed times, telling him that when he began to conduct himself properly, he would allow him to wear it. In this way, the father trained his son to act in a manner that ultimately became his second nature. At this point, the father gave him the garment and allowed him to wear it. On Shabbos Chazon, the future Holy Temple is shown to all Jews -- the purpose of this revelation is to train us to act properly and to arouse a longing in our heart (which is so strong that it causes us to mend our ways, until acting in an upstanding manner becomes second nature). Although the Holy Temple is shown "from afar", it is nonetheless revealed in a manner whereby it becomes internalized within every single Jew. h. Living Each Week (Rabbi Abraham Twerski) i. To be fair in judgment. "Listen amongst your brethren and you shall judge fairly." The Talmud teaches that this verse instructs a judge from listening to one litigant in the absence of his opponent. We have both the yetzer hatov (good inclination) and yetzer hara (bad inclination). It would be grossly unjust to render a decision after only listening to the arguments on one side (i.e., on the yetzer hara's side). Thus, whenever we have an urge to do something, we should delay acting on it until we have had the opportunity to deliberate on the merits of the act. We all be careful in "judging" the propriety of our conduct. ii. Therapeutic listening. "And whatever shall be too difficult for you, you shall bring to me and I shall listen to it." It is common knowledge in psychology that in the process of describing a particular problem, the client discovers its solution. The Talmud interprets the verse in Proverbs that "if one has a worry, let him relieve himself of it," to mean that one should relate it to another person since this is likely to bring relief. The Rabbi of Gur notes that this has its origin in Moshe's above quotation. Note that Moshe does not say, "I will solve it," but rather "I will listen." Simply by listening, and by allowing another person to describe the problem, you can assist him in finding a solution. iii. Faith and tranquility. "It has now been forty years that Hashem has been with you; you have lacked nothing." Not only can this verse be read as it actually appear, but even if the sequence of its two parts is reversed, we can learn an important truth. If a person believes that G-d is with him, and he is secure with G-d, he lacks nothing for he knows that G-d will provide for his needs. One who trusts only in oneself is always in a state of need. It was said that the multi-billionaire, J. Paul Getty, was once asked, "how much is enough?" He responded, "just a bit more." The reverse is equally true. The individual who is satisfied with whatever he has and feels that he is not lacking anything can achieve a closeness with Hashem since he has the peace of mind necessary to truly connect with Hashem. The person who feels he is constantly lacking, however, is unlikely to have the time and peace of mind with which to contemplate a closer relationship with Hashem. Belief in Hashem and happiness with one's lot are thus mutually reinforcing and result in a cycle which elevates a person to serenity and profound faith. 45. VO'ESCHANAN a. Summary i. Moshe is denied permission to enter Israel. Moshe recalled how he entreated Hashem for permission for him to enter Israel. Hashem refused his request, instead telling him to view the Land from Mt. Pisgah and that Yehoshua had been appointed to lead the Jews into Israel and assume the role of leadership therein. ii. Moshe appeals to the Jews to keep the mitzvos. Moshe appealed to the people to adhere meticulously to Hashem's statutes and edicts, so that they would be recognized as a great nation and prevail despite their small numbers. They would be aided by the memory of hearing Hashem proclaim the Ten Commandments -- Hashem hadn't appeared to them in any form or shape, and this should remind them of the prohibition against forming graven images; should they disobey this injunction, they would be exiled and scattered among the nations (although, even if this occurs, their sincere repentance would bring about Divine mercy and forgiveness). iii. Moshe designates three Orei Miklot (Cities of Refuge). Moshe then designated three Orei Miklot in the east of Jordan. iv. The Ten Commandments. Moshe repeated the Ten Commandments, noting that the people assembled at Mt. Sinai were terrified by the wonders they witnessed and pleaded with Moshe to speak to them in place of Hashem. v. The Shema. Moshe then expounded the Shema, affirming the unity of Hashem, Whom we should love and Whose commandments should be transmitted to the next generation. Hashem's laws are to be remembered by a "sign" upon one's hand and forehead (Tefillin) and doorposts (Mezuzah). vi. Remembering Hashem's Commandments. Moshe cautioned the people not to forget Hashem even after they settled in Israel and enjoyed prosperity. The Jews were warned to avoid all forms of idol worship (for this would lead to their destruction) and intermarriage. Future generations should be trained in Hashem's commandments and told of His wondrous acts in delivering the Jews from slavery in Egypt. Moshe reminded them that they are a holy people for whom Hashem showed His love by redeeming them from bondage, and it is their duty to reciprocate by observing His commandments. b. LilMode U'lilamed (Rabbi Mordechai Katz) i. Going beyond the letter of the law. The Parsha contains an apparent redundancy -- it contains several admonitions to observe the laws taught by Moshe, but later states "and you shall do that which is right and good in the eyes of the L-rd". What new instruction does the latter verse add? Rashi and Rambam explain that this verse contains the additional command to do "right and good" -- i.e., to go above and beyond the letter of the law in serving Hashem and aiding one's fellow man. One who does so shows that he acts not only out of a sense of duty, or to gain rewards, but also out of a sincere desire to do Hashem's bidding for its own sake. This ideal is illustrated by the following story: A man came to the Brisker Rav before Pesach and asked "Can I use milk instead of wine for the Four Cups?" The Brisker Rav didn't reply; instead, he removed five rubles from his pocket and gave them to the man. The Rav's wife asked "Would not one ruble have been more than enough money for him to buy wine?" "Perhaps," responded the Rav, "but from his question, it was clear that he didn't have money for meat either, for one can't eat meat and use milk for the Four Cups. Therefore, I gave him enough money for both meat and wine for his Pesach Seder." ii. Mezuzah and Tefillon. Mezuzah and Tefillon each contain a portion of Hashem's teaching to Israel. As a result, they serve as a link to Hashem, a constant reminder that we are guarded by His presence and that it is our task to perform His mitzvos (Rambam), as illustrated by the following story: Onkelos ben Kalonymos was a close friend of the Emperor and a convert to Judaism. The Emperor didn't take kindly to Onkelos' conversion and sent several groups of soldiers to pick him up and return him to Rome. As he was being dragged out of his house by the soldiers, Onkelos reached over and kissed his Mezuzah. As the soldiers gazed in astonishment, he told them "Do you see the difference between your human ruler and my G-d? A human emperor stays inside while his guards stand outside to guard him; but my G-d stays at the door and guards all of the common people inside. (Onkelos's words had such an impact on the soldiers that they also converted.) c. Growth Through Torah (Rabbi Zelig Pliskin) i. Bring sanctity into all aspects of human behavior. "See that I have taught you statutes and laws as the L-rd, my G-d, commanded me, to do so in the midst of the land." Some philosophers advocate that if a person wants to live a life of sanctity and purity, he must flee from inhabited places and live alone in the wilderness. This is not, however, the path of the Torah. We are told to live an elevated life among other people. True sanctity and perfection is to live among other people and behave towards G-d and your fellow man in a manner consistent with Torah values (Arvai Nachal). The ideal of Torah is to bring sanctity and idealism into all aspects of human endeavor. If you live alone, you will be free from anger, envy, causing others pain, etc.; but, you will also be missing opportunities for kindness, compassion, charity, etc. Only when you are in the company of others can you fulfill all aspects of the Torah. ii. View anew each day all that you have. "If you beget children and grandchildren and become old in the land, and become corrupt and make an idol, the image of anything, and you do what is evil in the eyes of the Almighty, your G-d, to anger him". Why does a person meriting children and grandchildren lead to his becoming corrupt and doing evil? To the contrary, shouldn't it make him more grateful to Hashem? The answer lies in the word "Venoshantem", becoming old -- that is, you become so accustomed to what you have that you no longer appreciate it. Taking for granted what you already have prevents you from being grateful to Hashem for all the good that He has given you. There are many things that you have that you appreciated when you first got them. If order to develop a deeper gratitude for Hashem's kindness, we should try to view all that we have as though it was just received that very day. iii. Internalize the awareness that all that occurs to you if from the Almighty. "And you shall know this day, and you shall take this to your heart, that the Almighty is G-d in the heavens above and upon the earth below, there is no other." The Chofetz Chayim taught that this verse tells us that all that happens in our lives -- profits/losses, pain/suffering, joy, etc. -- is from Hashem. iv. Continue to reflect upon Hashem's love and eventually you will experience it. "And these things which I command you this day shall be on your heart". Rabbi Shalom Schwadron interpreted this mean that we must remove any obstructions (i.e., faulty character traits and emotions) form our heart before we can experience love for Hashem. The Kotzker Rebbe commented that "at times your heart might be closed and the concepts and ideas you accept intellectually don't penetrate and become part of you. Still keep them on your heart even if they don't enter your heart, for as soon as your heart opens up they will immediately fall right in." d. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. What is Prayer? The fundamental dimension of prayer is to ask G-d for our needs; the praise and thanksgiving which precede and follow our requests is merely a supplementary element of the mitzvah (Rambam; Cf. Shulchan Aruch Harav, which refers to the recitation of G-d's praise as the "fundamental element of prayer"). This week's Parsha -- in which Moshe pleaded to Hashem for permission to enter Israel -- gives us insight in the way we should approach G-d in prayer. As the Sifri notes "[Moshe] could have depended upon his good deeds. Instead, [he] asked G-d for a gift . . . How much more so should we make requests [of G-d in this manner]." When asking for Hashem's goodness, one should plead with humility; even when a person is deserving, he should not rely on his merits, but should ask G-d for unearned kindness. e. Reflections on the Sedra (Rabbi Zalmen Posner) i. Face-to-face. In recalling the forty years in the wilderness, Moshe repeats the Ten Commandments, which he prefaces with the introduction that, "face to face G-d spoke to you from the mountain," and "not with our fathers but with us here today alive." There is a personal element in Torah, a challenge made to man by G-d face to face. We are placed on earth to live as we will and make of it what we please. We are given Torah to teach us how to live and what we can accomplish. We can approach Torah affirmatively, seeking meaning for our lives, finding where and how G-d speaks to each of us face to face. Torah is meant for the living; it is not to be consigned to our ancestors as a revered relic of an almost forgotten past. Torah is to be used, employed in all situations and problems, for it has an immediate relevance to all who are alive. f. Living Each Week (Rabbi Abraham Twerski) i. An active Shabbos. "And you shall remember that you were a slave in Egypt and G-d delivered you from there . . . therefore he is commanding you to make the day of Shabbos." Several times, the Torah refers to Shabbos with the word "to make," as though there were something active about Shabbos, although it would seem that the salient feature of Shabbos is complete rest or lack of activity. In the repetition of the Ten Commandments, there is a marked change from the original recitation. There it says that we must observe Shabbos because G-d created the universe in six days and rested on the seventh." Yet, here it says that we should observe in remembrance of our enslavement in Egypt, Hashem is commanding us to make the day of Shabbos. Why does the Torah give a different reason for Shabbos here? Perhaps it is because that here the Torah is not telling us why to observe Shabbos, but how not to observe it. The idea of a "day of rest" is essentially a secular concept. One rests so that he/she can "recharge" the batteries in order to increase one's work efficiency for the following week. The day of rest is a means rather than an end. The Torah concept of Shabbos is just the reverse. One works six days in order to be able to have a Shabbos. Exhaustion is not the reason for Shabbos any more than it was for G-d's resting on the seventh day. Shabbos is a day of spiritual growth and development. It is a day when through prayer and the study of Torah, one should be able to create a new self, a person more refined than one had been heretofore. Shabbos is passive only in the sense of abstinence from work, but that abstinence is not sufficient. It must be used to enable oneself to make oneself into something finer and more spiritual person. This is what the Torah means by repeatedly using the expression "to make" the Shabbos. Make the Shabbos an active day of spiritual achievement and creation. g. Artscroll Chumash i. A Few Thoughts On The Shema. (1) Hashem is "One and Only". (a) The Torah says that Hashem is "one and only" -- there is an inner harmony in all that He does, though human intelligence cannot comprehend what it is. R' Gedaliah Schorr likened the concept to a ray of light seen through a prism. Though the viewer sees a myriad of different colors, it is a single ray of light. So, too, G-d's many manifestations are truly one. (b) The first and last letters of the first verse of the Shema are written large in the Torah. These two letters spell the Hebrew word for "witness", symbolizing that by reciting the Shema, the Jew bears witness to G-d's Oneness. (2) "You shall love . . . " Since love is an emotion, how can one be commanded to love? The Torah answers this in the next few verses by saying that Jews should think about the Torah, study it and teach it. When one meditates on G-d's great and wondrous deeds and creations, he will come to love and praise him (Rambam). (3) "With all of your heart . . . " Rashi notes that this is really referring to hearts; that is, we must love G-d with both our good and evil inclinations. Talmidei R' Yonah interprets this to mean that we should follow our good inclination to perform commandments and reject our bad inclination to sin. Rambam notes that the "evil inclination" refers to our earthly cravings (e.g., for food, drink, physical gratification, etc.); by channeling these desires to the service of Hashem, we serve Him with both inclinations. (4) "With all of your soul . . . " -- i.e., even if your devotion to G-d costs you your life (Rashi); this refers to the rare situations -- idolatry, adultery and murder -- in which halachah requires one to die rather than sin. According to Ramban, your "soul" refers to the seat of the intellect, meaning that one should devote one's entire intellectual capacity to the love of G-d. (5) "Today . . . " You should always look to these matters as if they are new, fresh and exciting -- as if the Torah was given today. If one makes that effort, one can always find stimulation and challenge in the Torah and mitzvos. 46. EIKEV a. Summary i. Moshe's continued address to the Israelites: (1) A Promise of Prosperity. Moshe assured the people that prosperity and good health would follow their observance of the Mitzvos (Commandments). (2) Conquest of Canaan. They had no need to fear the numerous Canaanites, for Hashem would be the Israelites' protector. However, the conquest of Canaan was to be followed by the destruction of all forms of idolatry. (3) Wandering in the Desert. Moshe commented that the forty years of wandering in the desert served to test the people's loyalty to Hashem's commandments. The hardships there had disciplined them to learn that "man does not live by bread alone, but by everything that proceeds from the mouth of the L-rd." Moshe described the bountiful Land of Israel including the seven Minim (seven varieties of fruit). (4) The Danger of Prosperity. Moshe warned that the prosperity the Jews would enjoy in the Promised Land might lead them to disregard Hashem's role in their welfare. Such ingratitude would be severely punished, and the disloyal Jews would share the fate of the heathen nations who perished. (5) The Jews' Earlier Acts of Rebellion. Moshe reminded the people of their earlier acts of rebellion. After he had spent forty days on the mountain receiving the Luchos (Tablets of Stone), he had returned to find the people worshiping the Golden Calf. Hashem had declared His intention to destroy the people, but Moshe interceded on their behalf. He had broken the Luchos, destroyed the Golden Calf, and punished those who had honored it. He also recalled four other instances of the people's disobedience at Taberah, Massah, Kibros HaTa'avah and Kadesh Barnea. (6) The Second Set of Luchos. After Moshe had championed the Israelites' cause by asking Hashem to recall the merits of the Patriarchs, Hashem told him to return to the mountain to receive a second set of Luchos. These were to be placed in the Holy Ark, the Aron HaKodesh. The Kohanim and Levi'im had been appointed to perform the services of the Mishkon, and permission had been given for the people to continue the journey from Sinai towards Canaan. (7) What Hashem Requests of the Jews. All that Hashem requests from the Jews, Moshe said, is for them to love, fear and serve Hashem by keeping the Mitzvos. Their personal knowledge of His greatness, manifested by such incidents as the deliverance from Egypt, the miracle of the Red Sea, the experiences in the desert, and the miraculous punishment given to Korach, Dasan and Aviram, should be sufficient to assure their observance and fulfillment of the Mitzvos. The commitment to Hashem's laws would ensure a successful harvest through the regularity of the autumn and spring rains; but these would be withheld if the people became disobedient. Moshe assured the people that their adherence to Torah would result in their victory over the Canaanites and the acquisition of extensive territory in the Promised Land. b. Growth Through Torah (Rabbi Zelig Pliskin) i. Awareness of how Hashem has already helped you will enable you to overcome worry. "If you say in your heart, these nations are more numerous than we, how can I conquer them. Do not fear them, remember what the Almighty, your G-d, did to Pharoh and all of Egypt." Bitachon (faith in Hashem) eliminates worry. What is worry? Worry is being afraid that in the future there will be a situation that you will not be able to cope with. But if you remember how Hashem has helped you in the past, you will find it easier to trust Him in the present and, in turn, eliminate worry. ii. Reflect on the entire context of the good that happens to you. "[Lest] your heart be exalted, and you forget that Almighty, your G-d, who took you out of the land of Egypt from the house of slavery." Ibn Ezra explains: Lest your forget that you were slaves who were in a very lowly state of mind and that Hashem took care of your needs. Rabbi Mordechai Gifter commented that this teaches us a lesson in gratitude: it is not sufficient for us just to be grateful for the specific good we receive; rather, we must reflect on the entire context of the good. For this we must think about our situation before we received this kindness. The more we are aware of our pre-existing situation, the greater will be our appreciation for the kindnesses which Hashem and others bestow upon us. iii. Difficult life-tests elevate you. "In order to afflict you and in order to test you to do good for you in your end." The Chofetz Chayim commented that the affliction of the Israelites was in order to test them out to see if they would behave in an elevated manner even though they had difficulties. The Hebrew word "masoscho," which means test also means to be elevated. Both concepts fit together. When someone acts in an elevated manner when he has difficult life-tests, he becomes elevated. We should look at difficulties in our lives as opportunities to improve our character traits and elevate ourselves. When we view difficulties in this light, they will be much easier to cope with. iv. Joy helps you appreciate Hashem. "And it will be if you forget the Almighty, your G-d." We find in the Midrash that the word "vehayah" refers to joy. What joy could there possibly be in forgetting Hashem? The Kotzker Rebbe said that this verse can be understood by dividing the words differently: "If you forget to be in a state of joy," that is, if you forget the vehayah which refers to joy, this will cause you to forget Hashem. If someone lacks joy, he will find it difficult to appreciate Hashem. Hence joy is one of the forty-eight tools for acquiring Torah. Lack of joy leads to many faults and difficulties. When in a state of joy, you have a greater appreciation for Hashem and all that He has given you. v. Have compassion for all living things; Focus on satisfaction not desire. "And I will give grass in the field for your animals and you will eat and be satisfied." (1) The Talmud states on this verse that one must feed his animals in the morning before he himself eats. This is to teach us compassion for all living creatures. Even when you are hungry, your first thoughts should be of helping those who are unable to help themselves. (2) On this verse, the Brisker Rav noted that the blessing for animals is that they should have a large quantity of food, but the blessing for us is to feel satisfied when we eat. Eating excessively can be hazardous to one's physical and spiritual well-being. Keep your focus on satisfaction and aware from desire. c. Living Each Week (Rabbi Abraham Twerski) i. The True Fear of G-d. Torah writings are replete with the fundamental requirement that a person must have yiras Shamayim (fear of heaven). This term is usually understood to refer to man's fear of G-d. The Baal Shem Tov gave the term a twist by interpreting it as the "fear that G-d has." But how can we say that G-d fears anything? The Baal Shem Tov explained this with a parable. A parent wishes to protect his/her young child from injury and therefore warns him that if he exposes himself to danger, he will be punished (e.g., a parent may discipline a child who runs into a street where he might be hurt by a car). The child will then refrain from running into the street because he fears being punished by his parent. If the child has more understanding, he would realize that the reason he should not run into the street is to avoid being injured, rather than to avoid being punished. So it is with G-d and man. We are given various mitzvos and prohibitions, whose transgression causes harm to our soul. Like the young child, however, we may be unable to understand why we shouldn't violate these commandments. Hence there is a punishment attached to the transgression to deter us. Ideally, however, we should fear the harm of the transgression rather than the punishment. G-d "fears" for our welfare, and being a devoted father, fears that in our folly we may do things harmful to us. It is the fear for our welfare, says the Bal Shem Tov, the fear of the harm of the transgression rather than the punishment, that a mature person should have. d. Wellsprings of Torah (Rabbi Alexander Zusia Friedman) i. Every step you take. "And it shall come to pass because you hearken to these ordinances . . . " For the conjunction "because" the Torah uses the expression "eikev" which, when used as a noun, means "heel" (i.e., the part of a foot used in walking). This is to teach us that whenever a person takes a step, literally or figuratively, he must first reflect whether it would be in accordance with the will of Hashem, and if he should find that it is not, he must desist from it. (Or Tzaddikim, attributed to the Rabbi of Sassov) As Rabbi Twerski tells over in Living Each Week: Rabbi Ben Tzion of Bobov was once visited by the chief of the gendarmes of Poland, who described the many taxing duties of his position. "When I get home at the end of the day," he said, "and I remove my cap, I am off duty." The Rabbi smiled and said, "Inasmuch as I never remove my yarmulke (skull cap), and I wear it even in my sleep, then I am never off duty!" ii. Food for the soul. " . . that He might make thee know that man does not live by bread but only by every thing that proceeds out of the mouth of the L-rd does man live." How could the soul, which is purely spiritual, partake of physical food? When a Jew takes food and recites a blessing over it, he releases the inner, spiritual essence with which that food was endowed by the word of Hashem at the time of its creation, and it is that inner essence which provides the spiritual food the soul requires. e. Majesty of Man (Rabbi A. Henach Leibowitz) i. Giving ourselves credit. "And you will say in your heart, it is my strength and the power of my hand that did this valorous deed." As the Israelites were nearing Israel, Moshe took the opportunity to warn them of the possible emotions they might experience as they forged their way into the Promised Land. Their conquering of the seven mighty nations could give rise to feelings of pride causing them to perhaps believe that it was their hand -- rather than Hashem's -- which led to their miraculous victory. How could they have made this mistake and denied Hashem's hand? Our evil inclination can force us to deny Hashem's role, and instead believe that our cunning, talent and strength were the sole reason for our success. f. Reflections on the Sedra (Rabbi Zalman Posner) i. The spark within each Jew. One can almost hear the pleading tone in Moshe's voice as he urges the people, "What does G-d demand of you except to fear Him . . . and love Him and serve Him!" The Talmud wonders at Moshe's expectation -- is fear of G-d so simple a matter? And the Talmud answers that for Moshe, fear was an elementary experience, a "small thing." But Rabbi Schneur Zalman notes that Moshe was speaking to Israel, people for whom true reverence was hardly a "small thing." How does Moshe treat it so lightly? The Rabbi answers that every Jew has a spark of Moshe inside him/herself, an intuitive reverence for G-d and His word. Moshe meant not to deprecate fear of G-d, but to emphasize that it is within the grasp of everyone. The spark of Moshe in the Jews' heart may be concealed to the point of seeming disappearance, but when the Jew desires, it reveals itself. When that spark shines, then no spiritual height or religious experience is out of reach. g. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. The Bircas Ha'Mazon (Grace After Meals). "And you shall eat and be satisfied and bless Hashem your G-d for the good land which He has given you." This verse implies that the Bircas Ha'Mazon isn't merely a formal offering of gratitude for the meal we have eaten, but an acknowledgment that Hashem is the source of all things. Indeed, we even submit our thanks to Hashem for providing us with our land. Why is it necessary to specifically mention the land during Bircas? Horav B.Z. Baruk, z'tl offers the following analogy in response. A person who was hunger stricken and thirsty is walking in the desert, completely exposed to the elements. Suddenly, a plane lands and a beautifully furnished home complete with a table laden with various delicacies ready for his consumption appears before him. Obviously, in such a situation, his gratitude would extend beyond a simple acknowledgment of the delicious meal. He would appreciate everything. Similarly, we should acknowledge that every meal is a brand new creation, resulting from Hashem's beneficence. 47. RE'EH a. Summary i. A blessing and a curse. Moshe told the Jews that they must choose between receiving Hashem's blessing for observing His commandments or suffering His curse for rejecting His laws. A ceremony would be held on the mountains of Gerizim and Eival immediately after entering Israel, during which the consequences of the blessing and curse would be pronounced. ii. Centralized Worship. Moshe set forth a number of religious, civil and social laws which were to regulate the Jews' life in Israel. He first dealt with the principle of centralized worship, which was directed against the idolatrous practice of individual worship at any site. Sacrifices were to brought only to Hashem's chosen place, with those portions permitted to the lay worshiper to be eaten there. (However, an animal intended for ordinary consumption, rather than sacrifice, could be slaughtered and eaten anywhere provided its blood was not consumed.) iii. False Prophets/Idol Worship. The Israelites were warned not to imitate the Canaanites' rites, such as sacrificing living children to their gods. A false prophet who attempted to entice others to worship idols was to be put to death. All of the inhabitants of a city who, after having been investigated, were convicted of idol worship were to be put to death the and city was to be destroyed by fire. Self-infliction of wounds on the body or head as a sign of mourning is prohibited. iv. Kashrus. The Israelites were to refrain from eating anything abominable; Moshe therefore reviewed the Kashrus laws given at Mt. Sinai. v. Ma'aser Sheini. A second Ma'aser (tithe) consisting of 10% of one's annual produce was to be brought by every Jew to the Sanctuary and consumed by him there. Any Jew who lived too far away from the Sanctuary to bring this tithe there could instead bring its monetary value with which he was to purchase food there and enjoy a festive meal with his family and the Levi'im. (The Ma'aser Sheni was taken after the Terumah [Kohen's portion] and Ma'aser Rishon [Levite's portion] had been removed. It was taken in the 1st, 2nd, 4th and 5th years of the Shemittah year; as noted above, during the 3rd and 6th years, this 10% was given to the poor [a Ma'aser Oni] at home, rather than brought to the Sanctuary; during the 7th year, no tithe is taken.) vi. Shemittah Year. At the end of every Shemittah year (during which the land is to remain fallow), creditors are to release their fellow Jews from any loans which are due (this was, however, not to discourage loans to the poor, for such acts of kindness will be repaid by Hashem). A Hebrew slave who had been sold into bondage was to be freed at the beginning of the seventh year from the day he was sold and liberally assisted with means to enable him to make a fresh start on life; if, however, he chose to remain in his master's service, his ear was to be pierced as a sign that he selected slavery over freedom (contrary to Hashem's wishes). vii. The Festivals. In amplifying the laws of Pesach, Sukkot and Shavuos, Moshe emphasized that every Jew was to make a pilgrimage to the Sanctuary, bringing with him sacrifices, each according to his means. b. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. A Blessing and a Curse. "Beyond I set before you a blessing and a curse." This verse is usually interpreted as "I [Hashem] put before you two things -- a blessing and a curse -- of which you must choose one". This translation emphasizes two distinct paths -- the path of good which leads to life and the path of evil which leads to the contrary. Horav M. Swift offers another interpretation: he renders blessing and curse as being one unit -- each blessing carries with the possiblity that through misapplication it can be transformed into a curse. (For example, wealth may lead one to give charity and do other acts of lovingkindness or it may lead one to become more materialistic and self-centered.) The converse is also true with respect to a curse. HaRov Swift notes that this idea is expressed during the Rosh Chodesh (New Month) blessing, in which we ask for a "life in which the wishes of our heart will be fulfilled for the good". What is the meaning of the words "for the good"? Does anyone desire something that isn't for the good? Unfortunately, while things may seem to be good in our eyes, they may not be "viewed" by Hashem in the same light. Hashem knows what is truly good for us; we therefore entreat Him to grant us the good which only He knows is truly beneficial for us. c. Kol Dodi on the Torah (Rabbi David Feinstein) i. "Seeing" a blessing. "See! I place before you today a blessing and a curse". Why is the word "see" in the singular form when Moshe was speaking to the entire assembly (as evidenced by the use of the plural word for "you")? Also, why is the word "see" necessary at all? Each person has his own idea about what is a blessing or a curse. Some would say, for example, that mild illness is a curse, while others would view it as a blessing since it permits us to re-examine our lifestyle and make healthy changes before we suffer worse consequences. Others say the greatest blessing is children, whereas others say it is wealth, etc. When Moshe used the word "see", it meant that each individual would be given whatever he personally considered a blessing. However, sometimes the things we consider blessings (such as, as noted above, wealth) don't turn out to be good for us. Conversely, things that seem bad can turn out to be great blessing, such as when someone misses a travel connection and thereby avoids a fatal accident. Thus, Moshe used the word "see" -- not only will you be given blessings, but you will actually be able to see how they are blessings for you. (In this vein, someone once defined "Shana Tova Umesucah" [a "good and sweet year"] as a year so sweet that even a child understands that it is good.) ii. Rejoicing in the Festivals. "And you shall rejoice in your Festivals . . . and you shall be only joyous." Why does this verse, which refers to Sukkos, refer twice to rejoicing? The second reference is a promise that someone who rejoices during Sukkos will merit to be joyful all year long. Why does Sukkos have the power to spread its joyfulness during the entire year? On Sukkos, Hashem makes us leave our homes and their protection in order to make us realize that everything in this world is transitory and that ultimately He protects us, not our material goods and fortresses. d. Growth Through Torah (Rabbi Zelig Pliskin) i. Appreciate the joy inherent in Torah. "The blessing if you listen to the commandments of the Almighty". The Ohr Chayim writes that, aside any other blessing, listening to Hashem's Torah is itself a tremendous blessing and gives one the energy of life. When someone experiences the wonderful taste of Torah, he will feel as if he owes a debt of gratitude to the Giver of such present; rather than demanding a reward for what he does, he will realize that it is he who owes the Almighty. ii. No matter how far you away from Hashem, you can always come close if you make an effort. "After the Almighty your G-d shall you walk . . . " The Chofetz Chayim notes that the first word denotes a far distance; since this verse is telling us to follow Hashem, why doesn't the Torah use a word denoting closeness since we should be as close as possible to Him? This teaches us, says the Chofetz Chayim, that regardless of how far a person feels he is from Hashem, he should never give up hope. With all of his power, he should strive to get closer to Hashem. (Rabbi Levi Yitzchak of Berditchev once approached a wicked person who had done much wrong during his life and said "I am envious of you; if you will repent and return to Hashem with love and sincerity, all of your blemishes will be transformed into a great shining light. I envy the brilliance of that light.") iii. Give emotional support to those who need it. "If there be among you a needy man, one of your brethren within any of your gates in your land which the Almighty gave you, you shall not harden your heart nor shut your hand against your needy brother." Ibn Ezra explains the underlined words to mean that you shall not refrain from speaking kind words to his heart. When a person is poor, he suffers more than just financial deprivation; he can easily suffer much emotional pain. Thus, we have an obligation to open our hearts to such person and to talk to him with compassion. Just giving money isn't enough. Once Rav Moshe Feinstein, zt'l and a student were rushing to an important meeting and were running quite late. A poor elderly Jew stopped them for a donation and then proceeded to tell Rav Feinstein about his problems. Rav Feinstein gave him a few dollars and stood listening to him as though he had all the time in the world. The student wondered if perhaps Rav Feinstein had concluded that they were too late for the meeting. However, when the poor man finished, Rav Feinstein began to walk even more quickly then before. The student asked him "Why did you stand and listen? Couldn't you just have given him the money and moved on since we are in such a rush?" Rav Feinstein responded that listening to someone unburden his heart can be worth even more to the person than money. e. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. The Month of Elul. In the Haftorah of Re'eh, wherein the Jews expressed their anguish at their tempestuous [spiritual] impoverishment that can find no solace merely from the words of the Prophets, for they desired to be united with and consoled by Hashem, Hashem acceded to their request and assured them that it is "I, and I alone, who will console you." Granting their request is G-d's response to the Jews' service -- an arousal from Above which follows an arousal from below. This explains why Eikev is always read during the month of Av, and Re'eh is always read on the Shabbos preceding Rosh Chodesh Elul or on Rosh Chodesh Elul itself. Av is the month during which G-d gave in to his Divine wrath, whereas Elul is the month during which G-d expresses his Divine mercy. During the former month, we feel mostly the doom, distance and concealment epitomized by Eikev, whereas during Elul (during which the Thirteen Attributes of Divine Mercy are dominant) G-d is seen in all of His glory for "it is [He], and [He] alone, who consoles [us]." f. Living Each Week (Rabbi Abraham Twerski) i. No one is an island. "See! I set before you this day a blessing and a curse." The Hebrew in this verse mixes the singular and the plural -- i.e., the word "see" is singular, whereas the word "you" is plural. The Kli Yakar explains that each individual should feel a sense of responsibility for the multitude. The Talmud states that a person should always conceptualize the world as being composed of an equal number of righteous and sinful people, and should consider him/herself as having an equal number of mitzvos and sins. Since judgment is based upon the majority, if one's next act is a mitzvah, this will create a majority of mitzvos and if he/she acts righteously, this will create a majority of righteous people. Too often we view ourselves as islands, believing that whatever we do in our personal lives has no bearing on others. Moshe's message is that this is not so. What we do can either be a blessing or curse for the multitude. ii. To give is to receive. "You shall tithe all the produce of your fields." The Talmud interprets the words "you shall tithe" to mean "you may become wealthy," and according to this interpretation, the Torah promises material reward for tithing. One might think that giving charity is depleting his/her assets. Not so, says the Torah. Giving charity does not impoverish, but to the contrary, one receives more than he/she gives. g. Reflections on the Sedra (Rabbi Zalman Posner) i. Reward and punishment. Not too unreasonably many people expect that Heaven reward them immediately, or at least with all deliberate speed, for their good deeds. Why should anyone do good or forego illicit acts if not in anticipation of commensurate reward or in dread of punishment? "Behold I give you this day a blessing and a curse." Note that the blessing and curse are not defined here; reward and punishment are not apart from the good or evil people do. To paraphrase Pirkei Avos, "the reward of the mitzva is the mitzva, and the punishment for sin is sin." Man becomes a better person through good deeds and less worthy through bad deeds. The blessing of observing mitzvos lies in the observance proper, in man's striving and progressing toward a goal and ideal above himself. The curse of rejection of mitzvos is the debasement of man, his turning away from the path of righteousness. ii. A holy people. In this Parsha, Moshe cautions the Jewish people again about many observances commanded by Hashem, including the laws of Kashrus. Many popular explanations have emerged for Kashrus. A common explanation is that they are hygienic measures (and thus, some people assume, are now obsolete because of modern science and technology). In the Parsha, however, Moshe declares "for you are a holy people upon the L-rd your G-d." Here there is no implication of health benefits. The Torah reason for Kashrus is clear, not a matter for guesswork. The Hebrew kodesh (holy) means dedication to a purpose. In all aspects of our lives -- not merely in synagogue or on holidays, but also in what we eat, say and in everything we do -- we must be dedicated to living a spiritual and "holy" life. h. Divrei Torah (National Council of Young Israel) i. The mitzvah of tzedakah (charity). In the latter portion of this Parsha we read of the mitzvah of tzedakah. Chazal tell us that nature calls for a world of haves and have-nots, as the pasuk says, "for the poor shall never cease out of the land." It is this very condition of inequity, perceived by humans as an imperfection in G-d's world, which creates the basis for the mitzvah of tzedakah. We ask, why did G-d create a cruel world where people must beg and scrounge for even the barest necessities of survival? G-d, in His infinite wisdom, gives mankind a hand in building and sustaining the world ("the world is built with kindness"). It is only through acts of kindness performed by humankind that the perceived imperfection is erased and the world becomes whole. 48. SHOFTIM a. Summary i. Judicial System. Moshe reviewed the regulations needed to ensure the conditions for a civilized society. Local judges and officers were to be appointed in each city, and justice was to administered righteously and impartially. A judge was strictly forbidden to show bias or accept a bribe. If the local judge found a case too difficult to decide, he was to refer it to a higher authority (i.e., the Koheinim and Supreme Court sitting at the Court of the Sanctuary), whose decision was final (with refusal to abide by their verdict punishable by death). ii. The crime of idolatry. The crime of idolatry, determined after a thorough inquiry, was to be punished by death by stoning. The accused couldn't be condemned by the testimony of a single witness alone; rather, the testimony of at least two witnesses was required (and these witnesses were to be the first to carry out the execution). iii. Qualifications of a king. Moshe noted that a time would come when the people might desire a king to rule over them, as did other nations. When this occurred, the king was to be a native Israelite chosen by Hashem, who was not to misuse his powers to amass many horses, maintain a harlem or accumulate great wealth. He was to handwrite a copy of the Torah, so that he would be G-d-fearing and Torah observant. iv. The Koheinim. After enumerating the gifts that the Koheinim were to receive for their sustenance, Moshe ruled that if a Kohein from another city came to the Sanctuary, he could minister together with the Koheinim already there and share in the dues they received. v. Superstition/magic. The Torah forbids all form of superstition and "magic" practiced by the soothsayer. Israel has no reason to resort to such tricks, for Hashem would provide inspired prophets from among them to communicate His will. False prophets speaking in the name of idols were to be punished by death. The false seer could be distinguished from the true one by non-fulfillment of his predictions. vi. Theft. Removing a landmark to enlarge one's own estate constitutes theft. vii. Witnesses' Testimony. Before one can be convicted, his crime must be confirmed by at least two witnesses. If a witness was shown to have given false testimony, he received the punishment intended for the defendant. viii. Exemptions from military service. The Jews shouldn't display fear before engaging in battle with a powerful enemy, for Hashem will protect them. Three categories of men were exempt from military service; one who had just: (a) built a new house, but hadn't yet dedicated it; (b) planted a vineyard, but hadn't yet enjoyed its fruit; and (c) become betrothed. ix. Rules of engagement. Before Israel attacked a hostile city, she should try to negotiate a peaceful entry, in which case the city's inhabitants would become subservient to Israel. Only if these peace efforts failed could war be waged. If Israel was victorious, all men of the enemy were to be killed, but their women and children were to be spared. Fruit trees were not to be destroyed during a siege where there were other things available, so that they could continue to benefit the new inhabitants of the conquered city. x. Responsibility for murder in the city. If the body of a murder victim was found in a field, and the murderer couldn't be found, responsibility for the murder rested with the city nearest to the scene of the murder. In atonement, the Judges and Elders of the city, attacking on behalf of all of it's inhabitants, were to slaughter a young heifer in an uncultivated valley containing a stream. They were then to wash their hands in the Koheinim's presence, testify that they weren't responsible, and pray for forgiveness. b. Lil'mode U'lilamed (Rabbi Mordechai Katz) i. The Levites' share. The Levi'im were a "crown jewel" of Israel. Their loyalty prompted Hashem to appoint them guardians of His Sanctuary; they were considered princes of the people and models of holiness. Yet, they weren't granted their own land in Israel, but rather had to rely on the donations and offerings of the rest of the populace. Why? Hashem knew they were worthy of special duties and tasks. However, He was concerned that if they were to cultivate their own land and raise their own crops, they would become increasingly self-centered. If they prayed for assistance, they might have only their needs in mind, and devote their service to improving their own lot. To ensure that they would continue to pray for the welfare of the entire Jewish nation, Hashem made it so their sustenance depended on the well-being of the rest of the Jews. Even princes must be aware that they can't separate their fate from the rest of the people's fate. c. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Responsibility for murder. The Misneh in Sottah explains that the Elders absolved themselves for blame in the death of the murder victim by showing that no one who came into their presence was allowed to leave without food or an escort. Rashi extends this concept with the interpretation that "we didn't send him away without food, thereby forcing him to steal, through which he was killed". Failure to exercise communal responsibility towards the unfortunate in an indictment of Jewish leadership and the entire community. d. Love Thy Neighbor (Rabbi Zelig Pliskin) i. We must do chesed (acts of lovingkindness) every single day. "To love your Lord . . . all of the days of your life". The Chofetz Chayim notes that the Torah stresses that we must walk in Hashem's ways all of the days of our life, which the Sages stress means that we must emulate His ways by bestowing kindness and compassion unto others every day. Some people mistakenly believe that if they do someone a favor, especially a major one, they have fulfilled their obligation to do chesed for the next few weeks. Thus, the Torah reminds us that the obligation of chesed applies every single day. ii. We must do everything possible to protect others from shame. "And the officers shall speak further to the people and they shall say what man is there that is fearful and fainthearted? Let him go and return to his house and not let him make the heart of his brethren faint as well as his heart.'" In addition to the three categories of men noted above who were exempt from military service, a fourth category is added -- one who is fearful and fainthearted. Rabbi Yossi Hagili explains that this category refers to someone who fears that he is unworthy of being saved because of his transgressions. Rabbi Yossi adds that this is the reason why the other three categories were told to go home -- if someone were to leave the ranks because of his sins, he would feel embarrassed; however, since other groups were also sent home, others wouldn't know why he was leaving. This is truly amazing -- a large number of soldiers were sent home during war time in order to save a sinner from humiliation. We must learn from this that we must do everything possible to protect people from shame. At a Pesach Seder, Rabbi Yitchak Hutner was splashed by wine inadvertently spilled by someone, staining his kittel (the white robe worn by many at the Seder). To save the other person from shame, Rabbi Hutner immediately said "a kittel from the Seder not stained with wine is like a Yom Kippur Machzor (prayer book) not wet with tears." e. Growth Through Torah (Rabbi Zelig Pliskin) i. Be a judge of your own behavior before the behavior of others. "Judges and police you shall place for yourself". Rabbi Simcha Bunim commented "that is, before you make judgements about other people, judge yourself first". As the Sages said, "first correct yourself and only then correct others". ii. Regardless of how wise you are, if you are biased you will not be objective and will not be able to see the total truth. "For bribery blinds the eyes of wise men". There is no greater bias than our desire to see ourselves in a positive light; we do not want to see any fault in ourselves and like to believe that we are full of virtues. This bias prevents us from taking a honest look at ourselves and objectively finding our faults and limitations. But self-improvement is the goal of our existence, and because it is so important we must force ourselves to reject the "bribe" of our own bias. Make every effort to view your life as that of a total stranger -- only when you can honestly see who and where you are can you grow spiritually and improve your character traits. f. Majesty of Man (Rabbi A. Henach Leibowitz) i. Preparing the way. "You should prepare the way so that every murderer should flee there". The Torah implores the Jews to "prepare the way" for the unintentional murderer to reach the safe haven of the City of Refuge. Thus, they prepared road signs that pointed the way to the nearest City of Refuge. The Talmud (in Makkos) states that just as Hashem shows the way for the unintentional murderer, He certainly does the same for the righteous. Hashem places "road signs" for all of us, directing us to the correct path to follow for a successful life. When the unintentional murderer came to a fork in the road, the sign pointed him in the right direction. We too have a road map -- the Torah -- when we reach a fork in the path of life. g. Living Each Week (Rabbi Abraham Twerski) i. Everyone is a judge. "Judges and enforcing officers shall you give unto yourself." The words "you" and "yourself" in the Hebrew text are in the singular. This is therefore not only a communal mitzvah, i.e., to establish a judicial system, but also an order to each individual to develop a "judge" and an "enforcing officer" within himself. Every person has the obligation to sit in judgment on his own actions. There are many laws that regulate the conduct of judges. First and foremost is that a judge may not take a bribe. Regardless of how great and learned a person may be, he is not only vulnerable to the perverting effects of a bribe, but the Torah says that such distortion of judgment is inevitable. We constantly make judgments in our daily lives. Sometimes we ponder about whether to do something, and at other times we come to a conclusion to act or not act with little or no deliberation. In either case we have made a judgment and we must therefore ask ourselves, was this judgment made objectively or were we "bribed"? Whenever there is a personal interest involved, there is the potential for a "bribe." How can we escape the risk of being misled by our personal interests? Pirkei Avos teaches, "provide yourself with a teacher, and acquire for yourself a trusted companion." The objective opinions of people who sincerely care for us may help prevent us from being misled by ulterior motives into making decisions which are not truly just. h. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. A measuring rod. Ever since his creation, man has felt the need to search for truth. Simultaneously, however, he has had to face the limits implied by his own subjectivity, and the awareness that the insights he discovers are thus limited in scope. By giving the Torah, G-d provided mankind with an absolute standard of Truth. In contrast to our subjective insights, the Torah gives us objective values -- guidelines and principles that are applicable in every situation, in every place and at every time. What is man's responsibility? To judge. To subject himself and his surroundings to scrutiny and to determine the conduct prescribed by the Torah. He should then act upon that judgment and endeavor to modify his life and environment accordingly. In this way, he elevates himself and his surroundings, lifting them into a connection with G-d that transcends human conceptions of good. 49. KI SEITSEI a. Summary i. Marriage to a female P.O.W. If an Israelite captured a female prisoner of war in a battle outside Canaan, he could not marry her immediately. Rather, he was to shave her head, cut her nails, remove her garments of captivity and mourn her parents for a month, so that she would become unattractive to him. If, after this period, he still wished to marry her, he could do so; if not, he could not treat her a slave. ii. First-born/rebellious son. A first-born son inherits a double-portion, even if his mother is not beloved by his father. A rebellious son (i.e., one who has stolen and eaten and drunk a certain amount of food and wine after having been warned not to do so) is to be stoned. iii. Body of one who has been hanged. A body of one who was hanged should not be left on the tree overnight, but should be buried that same day. iv. Lost articles. One should return all lost articles to their rightful owners. v. Railing. To promote safety, one should build a railing around his roof. vi. Sha'atnes/Tzitzis. One should not wear sha'atnes (a mixture of wool and linen). One should wear tzitzis on his garments. vii. Adultery. A husband who falsely accuses his bride of being unfaithful to him before their marriage, but after betrothal, is to receive lashes and a fine. If the charges prove correct, the wife is to be stoned. If a woman commits adultery, both she and the man involved are to be killed. One shouldn't marry his father's wife, or a member of Ammon or Moav. viii. Vows. One who utters a vow must fulfill it. ix. Interest/Loans to fellow Jews/Wages. One should not charge interest of a fellow Jew. If one lends money to a fellow Jew, he should not take as security something which provides the borrower with a livelihood. If the borrower is poor, the lender should return the security at night if it is needed by the borrower then. One should pay a hired worker at the completion of work. x. Divorce. When a husband has grounds for divorce, the marriage is to be dissolved in a formal legal proceeding involving a Get (bill of divorce). If the woman marries again and becomes a divorcee or widow, she can't remarry her first husband. xi. The Chalitzah Ceremony. If a married man dies childless, his surviving brother is to marry his widow and inherit the estate, so that the deceased brother's line will not die out. If the surviving brother refuses to do so, he is subjected to the degrading Chalitzah ceremony because he refused to perpetuate his brother's name. xii. Business ethics. Merchants and businessmen are warned to be extremely scrupulous in their trading. They must not have faulty scales or weights or try to cheat their customers. xiii. Remembering Amalek. Finally, the Jews are told to remember the actions of Amalek, who attacked the Jews when they were weak. They must blot out the remembrance of Amalek from the earth. b. Growth Through Torah (Rabbi Zelig Pliskin) i. One must differentiate between wanting and desiring. "And it will be if you did not want her." The Hebrew term "did not want her" is in the past tense. Why isn't it stated in the future tense, since he wanted her in the beginning but later on he didn't? There is a difference between passion and lust on the one hand, and wanting because of a rational desire that something or someone is good for you on the other hand. The Torah teaches that one who wants to marry another out of infatuation and passion based on physical attraction or other external trappings never really wanted the person from the beginning (therefore, the past tense is used). It was just desire, not a honest love for the other person. Rabbi Noach Weinberg said "love is the pleasure of seeking virtue; it is based on the reality of knowing the good qualities in another person. Infatuation, however, is blind; it is when your emotions prevent you seeing the entire picture and you mistakenly believe that the object of your infatuation is totally perfect and without any faults". ii. Do all you can to help others in spiritual matters. "You shall not see the donkey of your brother or his ox falling on the way and not pay attention to them. Rather, you shall lift them up with him." Rabbi Simcha Zissel wrote that the Torah prohibits us from causing any unnecessary pain to animals. If this applies to temporary pain, all the more so does it apply to long-lasting pain; if this applies to animals, all the more so does it apply to people; if this is so with respect to physical matters, all the more so with respect to spiritual matters. iii. Do not take advantage of the good heart of others. "If you happen to come across a bird's nest on the road or in any tree or on the ground . . . and the mother bird is sitting on the fledglings or the eggs, do not take the mother with the children". (In this verse, the Torah prohibits one to take an ownerless mother bird when it is sitting on its young or eggs. One must send away the mother bird, and only then is one permitted to take the young or eggs.) Rabbi Yoseph Chayim Zonnenfeld explains: one can't catch a bird once it's flying. But, mother birds are so concerned about the welfare of their children that they stay with them even when a hunter comes along. Therefore, the mother falls right into the hunter's hands. If one were also able to capture the mother, one would take advantage of her compassion for her children. Thus, the Torah orders the hunter to send away the mother. We have no right to utilize her positive trait of mercy in order to capture her. All the more so, one must not take advantage of another person because she or he is soft-hearted. iv. Be careful not to cause others envy. "You shall not plow with an ox and donkey together". Daas Zkainim explains that since an ox chews it cud and a donkey doesn't, the donkey will be envious when it sees that the ox has food in his mouth and he doesn't. Rabbi Chayim Shmuelevitz commented that this is a great lesson in how careful we must be not to cause others the pain of envy. If we must be careful with the feelings of an animal, all the more so must we be careful with the feelings of another person. Be careful not to boast about your accomplishments or possessions if others might feel envious. c. Majesty of Man (Rabbi A. Henach Leibowitz) i. Being perceptive to another's needs. "You should not see the ox of your brother or his lamb lost and hide from them; surely, you shall return them to your brother." The Torah commands us to return a lost ox or lamb to its rightful owner, warning us not to avoid performing this deed. The Ibn Ezra notes that this applies under all circumstances, including when one is going to war. Despite the tumult and confusion as a soldier leaves his family to rush into battle, he is still expected to notice a stray ox or lamb and return it to its rightful owner. Shouldn't the Torah have excused someone experiencing such extreme circumstances? We learn from this that we are capable of, and must, exhibit sensitivity to our friends' reality and struggles, even during our own crises. Although our minds may be preoccupied with our own survival, we must nonetheless be conscious of our peers' needs at all times. (A child begins learning Talmud by focusing on the laws of torts, property and contracts. Why does a child learn these sections, rather than the seemingly more relevant laws of Shabbos or the Holidays, for example? The Vilna Gaon answers that when a child sees a discussion of every intricacy of every possible case that deals with another person and his/her property, the child realizes that the concern that the Torah want us to have for others.) d. Kol Dodi on the Torah (Rabbi David Feinstein) i. The prohibition against interest. "Do not take interest from your brother so that Hashem your G-d will bless you". The Torah gives a reason not to take interest -- so that Hashem will bless us. Why should this be a reason? Someone who charges interest is, so to speak, "blessing" himself and saying that he can take of his own needs. Therefore, Hashem doesn't wish to help such a person. However, someone who lends without taking interest, because Hashem commands him to do so, doesn't rely on his own means; rather, he risks his own funds without earning any return, showing his dependance on Hashem's help. This is the person whom Hashem will bless. e. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. The mother bird. The law noted above respecting a mother bird is especially striking in that it only applies to birds and not to wild beasts. Why? HoRav Zalman Sorotzkin suggests the following explanation: animals, as well as humans, give birth to offspring which have naturally common physical features and traits. Fowl, on the other hand, lay eggs which don't hatch for a while. During this maturation time, the affinity which is natural in the human and animal world shouldn't logically develop. Nonetheless, an almost unnatural boundless love develops between the mother bird and its egg. Although birds are not yet able to distinguish the features and characteristics of their young, they transcend uncertainty to show maternal love unto them. This is manifest by the act of resting on top of the eggs until the baby birds are ready to fend for themselves. This is a wonderful lesson for us -- how often do parents base their relationship with our children solely on their personal proclivity towards them? Love for one's children is all too often expressed in consonance with how much of a parent's self he/she sees in them. Some even ignore their children if they do not "see" a promising potential in them. A parent's love and relationship with his/her child shouldn't be contingent upon specific characteristics, but should be boundless and unconditional. The mother bird's unrestrained devotion to her young serves as a lesson for us all. f. Reflections on the Sedra (Rabbi Zalman Posner) i. One thing leads to another. There is significance in the sequence of the first paragraphs of this Parsha. The first relates to a female POW taken as a wife. The second is that of the hated wife and her son. The third is the wicked, rebellious son. The fourth is the executed criminal. The commentators observe that each is a consequence of the preceding paragraph. Good does not spring from evil. Trouble and calamities have their roots in men's deeds. In Pirkei Avos we learn that "one mitzvah leads to another and one sin leads to another." Nothing we do happens in isolation, everything leaves it mark. Every deed brings others like it in its wake. Each mitzvah is a link creating the next link in the chain of good deeds. Those seeking to infuse a more Jewish spirit into their lives and homes have found that the introduction of Shabbos kiddush and lighting candles, for example, leads to more observance and more Shabbos. The gradual accretion of mitzvos in the home engenders a Jewish spirit in the home that cannot be duplicated and leaves an indelible impression. g. Living Each Week (Rabbi Abraham Twerski) i. The primacy of gratitude. "You should not abhor an Egyptian, because you were a stranger in his land." The concept of gratitude is accorded utmost importance in Judaism. The very first words a person says upon arising are Modeh Ani (I give thanks to You), expressing gratitude to G-d for another day of life. Expression of thankfulness to G-d is a recurrent theme in our prayers, in which we thank G-d for our health, for our sight, for having something to wear and for our ability to walk. After each meal we say a blessing, thanking G-d for the food He has provided. Many times during the day we recite berachos (blessings) to express gratitude to G-d for providing our needs. Commendable as it is, conventional gratitude is not uniquely Jewish. Every sensitive and responsible person can understand that it is only decent and proper to express gratitude for favors received. The singular character of Torah gratitude is contained in the above verse, that we are not to reject an Egyptian who wishes to embrace Judaism because "you were a stranger in his land," i.e., Egypt was host to the Israelites at one time, and this kindness must be acknowledged. Despite their subsequent treatment of the Jews, the Egyptians had previously shown them hospitality and we must thus acknowledge our gratitude for their having done so for our ancestors. Even if we have abundant reasons to be resentful toward someone who was in any way a benefactor, we must nonetheless show our gratitude. This is the uniqueness of Torah gratitude. ii. Honest measures: a guide to spirituality. "You shall not have in your house diverse measures, a great and a small. A whole and just weight you should have . . . " The literal Torah prohibition is against having dishonest weights which would result in cheating others in commercial transactions. The Rabbi of Kotzk said that the commandment, "do not deceive another person," is the letter of the law, but beyond the letter of the law is the implication, "do you deceive yourself." Much the same can be said regarding the law of dishonest measures, because having two sets of measures can result in one's cheating oneself. The double standard is a very commonly encountered phenomenon. We may condemn certain behavior in others although we tolerate it in ourselves. This is accomplished by having two sets of measures, one which we apply to ourselves, and another which we apply to others. In the above verse, the Torah is reminding us that in all areas we must have fair and equal measures. h. In the Garden of the Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl) i. War and Peace. Every day, we conclude the Shemoneh Esreh prayer by praising G-d "who blesses His people Israel with peace." And when describing the blessings G-d will bestow upon us if we follow His will, our Sages state, "peace is equivalent to all other blessings." Why does peace play such a fundamental part in our Jewish heritage? Every man's soul is "an actual part of G-d from above." Therefore, he possesses a natural desire to allow that G-dly spark an opportunity to express itself. He seeks to grow in understanding in a harmonious environment without being confronted by external challenges. Unfortunately, this is not always possible. We live in a material world which by nature encourages selfishness and the search for spiritual growth may often lead to conflicts of interest, and at times, actual conflict. These concepts are alluded to in the name of this week's Torah reading, Ki Seitzei, which begins: "When you go out to battle against your enemies." In the soul's natural environment -- the spiritual worlds above -- there is no conflict. When, however, the soul "goes out" from that setting and descends to our material world, it is confronted by challenges that may require it to engage in battle. This is the Torah's conception of war, a struggle to transform even the lowest elements of existence into a dwelling for G-d. A person need not fear undertaking such efforts; on the contrary, he is assured Divine blessing. A person must challenge himself; and this means more than a commitment to gradual progress. This endeavor involves a constant struggle. A person cannot reach a level of spiritual achievement and then "rest on his laurels". Instead, he must continually strive to advance further. The inner "battles" necessary to bring this commitment to the fore tap the essential and unbounded Divine potential each of us possess within our souls. 50. KI SOVO a. Summary i. Bikurim. Moshe concluded the legal section of his discourse with an account of the ceremonies to be performed in Israel re: the Bikurim (the first fruits of the 7 "Minim" [species] brought to the Kohein in the central Sanctuary). The donor was then to recite a prayer of thanksgiving recalling how Hashem delivered his ancestors from Egypt and brought the new generation into a land flowing with milk and honey. ii. Ma'aser. The Ma'aser (10% of the crop) of the 3rd year of the Shemittah cycle was to be given to the poor, following which the donor would offer a prayer declaring that he had obeyed the commandment to set aside Ma'aser for the Levi, orphan and widow. iii. Several Ceremonies. Moshe and the Elders then instructed the people to observe several solemn ceremonies once they crossed the Jordan river: (a) they were to erect large stones on Mt. Eival, and clearly inscribe on them all words of the Law; (b) they were to build an altar of stones and sacrifice burnt and peace offerings thereon, the latter to be followed by a sacrificial meal of the peace offerings to be eaten in an joyful atmosphere; and (c) the acceptance of the Law was to be ratified by the Twelve Tribes as follows: six Tribes were to stand on Mt. Gerizim, representing the blessings; the other six Tribes were to stand on Mt. Eival, representing the curses. The Levi'im were to stand in the valley between the mountains and proclaim curses on those who performed the following sins (and blessings on those avoided them): (1) idolatry; (2) dishonoring one's parents; (3) removing a neighbor's boundary lines; (4) misleading the blind; (5) acting unjustly towards the stranger, widow or orphan; (6) behaving in an immoral fashion; (7) murdering someone in secret; (8) taking a bribe to give false testimony in a case involving capital punishment; and (9) failing to observe the commandments in general. The Tribes were to respond to each blessing and curse with "Amen" ("truth"). iv. The consequences of their behavior. The people had frequently been warned about the consequences of disobeying Hashem's commandments. As they were about to enter Israel, Moshe felt it incumbent upon him to place even greater emphasis on the results their future behavior would bring -- if they observed Hashem's commandments, they would receive numerous blessings (e.g., prosperity, the subjugation of their enemies, etc.); the alternative would lead to disaster (e.g., disease, famine, death, being overrun by a cruel nation and scattered and again being enslaved). v. The third and final discourse. Moshe began his third and final discourse, during which he appealed to them to remember Hashem, Who watched over them in Egypt, during their wanderings in the wilderness and Who would continue to protect them in the future. b. Lilmode Ul'lamed (Rabbi Mordechai Katz) i. Doing mitzvos quickly and eagerly. "Vi'ata Hinei Heiveisi," says the bringer of the first fruits. "And now, behold, I have brought." Chazal tells us that the word "Vi'ata" means right away, the word "Hinei" signifies happiness, and "Heiveisi" indicates that one gives of himself. Therefore, the performer of this mitzvah, like the doer of any mitzvah, is indicating this willingness to perform Hashem's law quickly, eagerly and selflessly. This is proper approach to all of Hashem's commandments. ii. Ma'aser for the poor. In this Parsha, the Torah reminds us that a tenth of one's crop should be reserved the third year of the Shemittah cycle for the poor and needy. Once again, the Torah calls our attention to the plight of the destitute, and tells us that it is our obligation, we who have benefited from Hashem's graces, to help them. One who contributes to charity shouldn't think that he is losing through his donations, for he will actually gain in the long run. The rewards for giving Tzedakah are great. It is said that "Giving charity spares one from death." Sometimes, the reward can come in unexpected ways, such as described in the following story. A certain man was so dedicated to giving tzedakah (charity) that he sold his own house to be able to continue doing so. Once, on Hoshana Rabba, his wife gave him a few coins and told him to buy something for their children in the marketplace. While on the way there, the man met someone who was collecting money to clothe an orphan. The man readily gave away all the money his wife had given him. But then, ashamed to return to the children empty-handed, he searched for something he could take from shul, where he found some abandoned esrogim (the citron used on sukkot) used by children for play. He collected a sackful and brought them home. It so happened that the man had to go overseas and while packing accidentally included the sack of esrogim. When he arrived at his destination, he heard that the country's king was suffering from a severe stomach ailment. The king's physicians decided that only the fruit of the citron could provide relief, but no one could secure such a fruit on short notice. It was then that the man discovered the esrogim in his bag. He brought them to the palace, and upon the king's recovery was rewarded handsomely for his contribution. The money he spent to aid the poor had been returned to him many times over. He indicated his gratitude by making a very large donation to those in need. Sometimes the reward for the charity-giver consists of the expressions of thanks offered by the recipients. However, one should be willing to given tzedakah simply because it is a mitzvah to do so. c. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Our joy. "And now behold I have brought the first of the fruit of the land which You have given me Hashem". Is there any doubt that he is offering his fruits to Hashem? HaRav Yoseph N. Kornitzer explains that clearly everything belongs to Hashem. Consequently, what portion of our own belongings do we personally possess in mitzvos performance? We don't have possession of the actual mitzvah; however, there is a specific essential component of each mitzvah which is inherently ours -- our sensitive involvement in its performance. The joy and enthusiasm which one applies to mitzvah performance is his part of the mitzvah. The Charity money, Tefillon and candles, for example, belong to Hashem; but the emotion, fervor and excitement in performing their related mitzvos belongs to us. It is this joy which give us "license" for their possession. ii. Serving Hashem with joy. "Because you did not serve Hashem with joy and gladness of heart." This suggests that the source of all punishment is serving Hashem without joy. Joy is an essential component of the service of Hashem. The Yalket Me'am Loez explains this ideal with a simple but profound analogy. A king had an uncontrollable son, whose unrestrained acts of self-indulgence were often a source of embarrassment to the king. Whenever the king was about to punish him, the son would put on a sweet, angelic smile. When the king observed the happiness and sweet innocence in his son's eyes, it became difficult for him to execute his planned punishment. When Hashem sees the inherent joy and happiness emanating from our service of Him, He defers punishment. Even if one is intellectually aware of the value of Torah and a Torah lifestyle, he must nonetheless experience it through joy. d. The Majesty of Man (Rabbi A. Henach Leibowitz) i. Concern for the perpetuation of Torah. Moshe, at Hashem's command, gave a special Sefer Torah to the Levite Tribe. The other Tribes, upon hearing of this, became fearful, insisting that if Moshe gave the Sefer Torah to the Levite Tribe, their descendants would claim that the Torah was only given to them and not to all of the Tribes. This could lead to the Torah being lost from the Jewish people. Moshe had an unusual reaction to their complaints -- he rejoiced! Moshe explained that until their complaint, he was unsure whether the Jews' devotion to Torah was complete. Now that he saw their concern about future generations, he realized that their devotion was whole-hearted for it evidenced a concern for the perpetuation of Torah even in the face of a remote possibility that might occur in the distant future. This is the supreme manifestation -- the litmus test -- of faith and devotion to Hashem. Personal piety isn't enough. One can't say that he truly values Torah if he doesn't appreciate the need to safeguard it for future generations and ensure the Jewish education of his children and fellow Jews. Rabbi Yaakov Emden notes that we have been privileged to see a miracle even greater than those witnessed at Mt. Sinai -- the Torah has been studied and the mitzvos performed by Jews throughout history, for 3,000 years, through persecution and oppression. This is a miracle of the highest order. e. Growth Through Torah (Rabbi Zelig Pliskin) i. Be grateful for spiritual benefits before material ones. "And He brought us to this place, and He gave us this land, a land flowing with milk and honey". Rashi explains that "this place" refers to the Holy Temple in Jerusalem. Shouldn't the order of this verse be reversed, for the Jews entered the land much before they built the Temple? Rabbi Naftoli Tzvi explains that the Temple was a spiritual benefit and the land a physical benefit. We too should express our gratitude to Hashem in the same order. ii. Gain an awareness that all you have is a gift from Hashem. "And now I brought the first fruits of the land that Hashem gave me, and you shall place it before Hashem and you shall bow down before Hashem. Rabbi Chayim Shmuelvitz noted that we don't find the idea of bowing down to Hashem in other commandments. Why is it mentioned here? The concept of bringing the first fruits to the Temple was to show gratitude to Hashem for all that He have given. It is an expression our awareness that everything we have is a gift from Hashem. Therefore, the Torah mentions that we bow down to Hashem, symbolizing our total submission to His will, because all that we have is from Him. The greater our awareness that all we have is a gift from Hashem, the more we will appreciate it. As our Sages point out, even a small gift from a important dignitary is precious; the greater the giver the more you treasure the gift. When you live with the realization that all you have is a gift from Hashem, you will enjoy immensely all that you have. iii. Rejoice with all the good that Hashem has given you. This a mitzvah -- we are obligated to feel joy with what we are given by Hashem. Why do we need a directive to rejoice, since we should automatically be happy when we have good things? Man's nature is to constantly want more than he presently has. "He who has 100 wants 200" (Koheles Rabbah). Our moments of joy are mixed with sadness over what we lack. Therefore, the Torah commands us to rejoice over what we have, to strive to feel a joy that is complete. As Pirke Avos teaches, a wealthy person is one who feels joy with his/her lot. iv. When you are deserving of blessing, it will reach you even if you run away from it. "And it will come to you all of these blessings, and they will reach you, when you listen to the voice of Hashem". If the blessings will "come to you", why is it necessary to say "and they will reach you"? At times, a person doesn't realize what is truly good for him and he mistakenly runs away from the blessing. Therefore, the Torah guarantees that the blessing will pursue the person and reach him even though he is trying to escape from it. Only after he receives the blessing will he become aware of what is truly good for him. This idea saves one much suffering -- when things happen that at first glance appear to be negative, be patient before making final judgment. As one event leads to another, you may see that what you thought was negative is clearly positive in the end. v. When you worry about the future, you are needlessly causing yourself mental anguish in the present. "Your life shall hang in life before you, and you shall fear day and night, and you will have no assurance of your life." The Talmud explains that the: (a) first level refers to one who doesn't own land and buys a year's supply of grain each year; though he has grain for this year, he worries about the next year; (b) the second level refers to one who buys grains once a week; he is a worse situation, since he must find new grain every week; and (c) the third level refers to one who has to buy grain daily and constantly has something to worry about. Rabbi Chayim Shmulevitz cites this to point out that we create our own mental torture by our thoughts. If we have enough food for today, and can appreciate what we have, we are fortunate and will lead a happy life. If, however, we constantly worry about the future, we will never have peace of mind. Regardless of what will be in the future, we are causing ourselves suffering right now. Learn to have mental self-discipline -- don't dwell on what is missing unless it can lead to constructive planning. Why cause yourself unnecessary pain and anguish when you can keep your thoughts on what you do have in the present? The Chofetz Chayim said that everyone has something to worry about; it is preferable for a person to worry about spiritual matters and then he will be freed from worrying about material matters. f. Reflections on the Sedra (Rabbi Zalman Posner) i. True Bikurim. Moshe tells his people that when they enter Israel, they are to take "the first of the fruits" and bring it to "the place that G-d will choose." This is the commandment of Bikkurim, the ceremonious bringing of the new fruits to Jerusalem. It is interesting to note that while the law of bikkurim stressed that the very first fruit to ripen be consecrated, there was no minimum quantity required. One grape or one fig could technically fulfil the letter of the law. How does this apply to us today? We all have our priorities. Some things are important; others are secondary. Some things are luxuries; others are necessities. Somewhere on the scale is our religious observance. Exactly what position on our "scales" does Judaism occupy? Bikurim is the first fruit. Before the Jew took care of his personal desires, he discharged his obligations to G-d. How much bikurim he gave was not important so long as it was his first. One of Rabbi Posner's Rabbis remarked about three people, one who studied Torah 16 hours a day, one only 15 minutes, and the third not at all. "Which two are closer to each other?," he would ask. Quantity is not the primary consideration. Even 15 minutes a day devoted to Torah study makes one a student of Torah, but those few minutes must have top priority, and then they are true bikurim. g. Living Each Week (Rabbi Abraham Twerski) i. Absorbing the tefillin. "And all the nations of the earth will see that the name of G-d is called upon you and will fear [revere] you." The Talmud states that "the name of G-d is called upon you" refers to the Tefillin of the head. Why is it, then, that although so many people wear the tefillin, they have not achieved the reverence of other people? Rabbi Levi Yitzchak of Berdichev suggests that the words of the Talmud must be scrutinized more carefully. The Talmud does not state tefillin that are "on the head," but "in the head." It is only if the messages inscribed on the parchments within the tefillin are absorbed and have been incorporated into one's mind that one can achieve the reverence of other people. These messages are the belief in the unity of G-d, the acceptance of serving Him with all one's heart, soul and fortune, even to the extent of yielding one's life to sanctify G-d's name, and the remembrance that G-d delivered us from bondage to make us truly free. Tefillin on the head refers to a rather superficial ritual and while it is a mitzvah is of limited value. Tefillin in the head is the ideal -- it refers to integrating the tefillin within one's character, a sincere dedication and commitment to everything written in them, so that one's every thought and every act is processed through the principles of the four portions contained in the tefillin. 51. NITZAVIM a. Summary i. A Covenant with Hashem. On the day he was to die, Moshe assembled every man, woman and child of Israel to bring them into a Covenant with Hashem. The Covenant confirmed that they are Hashem's chosen people, and applied not only to those present, but to all future Jewish generations. ii. Curses. A warning was issued to anyone who contemplated rejecting Hashem in the belief that the curses mentioned earlier wouldn't apply to him. Such conduct would arouse Hashem's anger, and the individual would be blotted out from the earth. If the public sinned, the land would be destroyed; when later generations wondered about the cause of this destruction, they would be told that it was the result of the abandonment of Hashem and His ways. iii. Return to Hashem. After the Jews have experienced Hashem's blessing and curse and returned to His fold, Hashem will gather them from dispersion and return them to Israel. Then, the curse would be transferred to their enemies who had persecuted and oppressed them (while the Jews, provided that they accepted Hashem's commandments fully, would then experience the blessings of prosperity and happiness). iv. The Choice Between Life and Death. Thus, the people should realize that the choice between life and death -- between good and evil -- is placed before them. The heaven and earth are eternal witnesses to this offer. If the Jews choose to cling to Hashem, they'll thrive; otherwise, they'll perish. b. Lil'Mode U'lilamed (Rabbi Mordechai Katz) i. All stand as equals before Hashem. "You are standing this day, all of you, before Hashem your G-d, your leaders, your tribes, your Elders, and your officers, all the men of Israel. Your little ones, your wives, your stranger that is in your camp, from the cutter of your wood to the drawer of your water." This passage underscores that all members of Israel stood together as equals before Hashem. This is dramatic proof that to Hashem each individual, no matter what his station in life, has the same potential for spiritual greatness. Each person can, in his own way, rise to the summit of holiness. No one should consider himself too insignificant to be a partner in the Covenant between the Jews and Hashem. On Rosh Hashonah, Rabbi Levi Yitzchak of Berditchev rose to blow the shofar. As he was about to began, he stopped, removed the shofar from his lips and put it down. As the delay continued, the people grew restless, for they couldn't understand why the Rabbi delayed. "My friends," said the Rabbi, "in the rear of the shul sits a Jew who was kidnaped as a young child, brought up by a gentile family and drafted into the army. When he was 40 years old, he was finally freed and allowed to return to his people. This man had not been inside a shul since he was a child, until he joined us today. He couldn't possibly remember the prayers he heard so long ago. Yet, he was so overcome with emotion at his return to the House of Hashem. He yearned to join in the expressions of devotion to Hashem. And so I saw him speaking the only remnants of Hebrew that he recalled from his youth -- the letters of the Alef Beis. But he said them with such feeling that they rose straight to heaven. I therefore paused so that his letters will have time to reach Hashem, who will Himself form them into the words of our prayers. Now, we can begin the blowing of the shofar." ii. Searching for the treasure within yourself. "For this commandment which I command you today is not hidden from you, nor is it far off ." With this passage, the Torah reminds us that the secret of life lies not in unreachable treasure, but directly in the Torah which is accessible to all. iii. Teshuvah (repentance). Moshe informed the Jews that even if they abandoned the Torah and were plagued with calamities, they could still regain Hashem's favor if they repented. To do so, they had to declare that their sinful ways are wrong and actively change them. Teshuvah, the returning to Hashem's fold, is not a simple matter. It often requires a lengthy and difficult process, complete with frustrations and backslidings. It sometimes takes place in stages; success in improving one aspect of our behavior gives us the impetus to proceed further. One should never become so frustrated by the lack of progress that he gives up the battle for Teshuvah entirely. As long as one is alive, there is still time for repentance. As our Sages say, "repent one day before your death." A man once asked a Rabbi, "How do I do this? How do I know when I will die?" "That is exactly the point," replied the Rabbi. "No one knows when he or she will die; thus, one should start doing Teshuvah immediately." c. Growth Through Torah (Rabbi Zelig Pliskin) i. When you utilize all life situations for growth, you will experience joy. "And it will be when all of these things come to you, the blessing and the curse which I have given before you, and you shall take it to your heart." Rabbi Yonoson Eybesheutz explained that every life situation -- good and bad -- has its unique test of our character, and can be utilized for growth or can lead to new faults. Everything is dependent on how we use or misuse the good fortune or tests which Hashem sends us. Therefore, the Torah tells us to take it to "our heart"; that is, it is up to us how we will respond to the various ups-and-downs of life (i.e., whether we use such events as an opportunity for self-improvement and growth). One who does so is able to feel joy whether Hashem sends him/her a blessing or a curse. As the Ohr HaChayim states, "since all occurrences are encounters with Hashem for our ultimate benefit," we should react with joy to all life events. d. Majesty of Man (Rabbi A. Henach Leibowitz) i. Introspection -- confronting ourselves. "And it shall come to pass . . . and you shall call to mind among all the nations where G-d has driven you." Hashem tells the Jews of a time when they will be exiled and there, in the land of exile, "shall call to mind . . . ". The S'forno explains that this "calling to mind" is not simply a reminiscence of past events, but a deep introspection into one's subconsciousness. This reflection is necessary to determine the motivation for every act -- good or bad. This is the essence of "teshuvah" -- sincere introspection followed by a honest comparison of one's acts and deeds with the Torah's absolute standards of right and wrong. How can we find our true motivations? Though we each have a complicated psychological code to decipher, the Torah assures us that we are each capable of breaking our personal code. Hashem created each of us with an unique power of self-analysis; this great potential heightens our responsibility to scrutinize all of our actions and motivations and correct them. It is precisely this "open-eyed" confrontation with ourselves that the S'forno describes as the essence of teshuvah. Though it is difficult, it is not beyond us, particularly during this special time preceding Rosh Hashonah. e. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. "Vidduy" (Confession of Sins). "And you shall return to Hashem your G-d". The Rambam states that the Torah is describing the foundation and essence of teshuvah, the first and most important (as well as most difficult) part of which is "Vidduy" (confession of sins). HaRav Simpson Raphael Hirsh notes that the Vidduy is not simply a confession of one's sins to Hashem, but is also a confession of sins to ourselves. Hashem doesn't need an avowal from us for He knows us throughly; we need this unreserved confession. Without personally facing our own ego, we can never truly improve. Confession is difficult, for within each of us is an "advocate" ready to justify and minimize our shortcomings and veil our self-image. Thus, the first step is our personal confrontation with the sins we confess in the Vidduy. f. Love Thy Neighbor (Rabbi Zelig Pliskin) i. Unity gives strength. "You are standing this day, all you before the L-rd, your heads, your tribes, your Elders and your officers, every man of Israel." The Midrash comments on this verse -- when are the Jews "standing"? When they are together." Even a child can break a single reed; but a bundle of reeds can't be easily broken. g. Kol Dodi on the Torah (Rabbi David Feinstein) i. A covenant with all Jews. "And not with you alone do I make this Covenant, but with those who are standing with us today before Hashem, and with those who are not with us today." Rashi comments that this refers to future generations. This raises 2 questions: (a) how could the children present, who under halachah can't be bound, have entered into the Covenant?; and (b) how could someone at that time bind unborn generations to the Covenant? The answer to the first question is that the soul of a child is mature from birth and fully capable of entering into a bond; it was those souls which Moshe brought into the Covenant. Similarly, while the future generations were not physically present, the genetic bases that would later produce them were present in that generation of Jews. h. Reflections on the Sedra (Rabbi Zalman Posner) i. The accessibility of the Torah. "For this commandment is not hidden from you, nor is it far off. It is not in the heaven, neither is it beyond the sea. For it is very close to you, in your mouth and in your heart, to do it." Our reverence for the Torah, while obviously essential, can cause it to lose it immediacy to each of us individually. It may become something lofty for theologians, a formidable body of laws for the Talmudist, a rigorous way of life for the pious. The ordinary person? He can have nothing to do with the Torah. Moshe tells his people to beware of this false modesty. If you want to study and understand and practice Torah, you can. It is not an abstraction without meaning in your life, nor is it a mystery to all but the select few. It is not in the heaven, but right here on earth teaching us how to live at home, in business and at play. The Torah is close to you "to do it," Moshe insists. Of course the Torah presents a challenge, but not an insuperable obstacle. There is a choice every person has, Moshe goes on to say in the next verses, but "choose life." It is all in the hands of man himself. i. Living Each Week (Rabbi Abraham Twerski) i. Spirituality requires progress. "You are standing this day, all of you, before G-d: your heads, your tribes, your elders . . . your little ones, your wives . . . from the hewer of wood to the drawer of water." In the ethical Torah writings it is often stated that angels are referred to as omdim (standing), whereas people are referred to as holchim (progressing). By this it is meant that angels are stationary, because they can never improve themselves. Angels do not have the capacity to become "better angels". Human beings, by contrast, have great potential for self-improvement, and should always be making progress in perfecting themselves. The Book of Devarim is essentially one of chastisement, and here Moshe tells the Israelites, "Look how lax you are. You are all standing in a stationary position before G-d, instead of progressing. Everyone seems to have found a niche in which he or she feels comfortable, and no one is making an effort to elevate him/herself beyond the level of spirituality which has already been achieved." We must push ourselves to not be content with anything less than the maximum level of spirituality attainable. ii. Perpetual teshuvah. "And you will return to G-d . . . And you will return and hearken to the voice of G-d." Having said that as a result of the chastisement the Israelites will repent, why does the Torah repeat the statement? Teshuvah (repentance) is contingent upon the recognition that one has done something wrong. Improvement of one's character defects can occur only if he has identified the defects. As we begin teshuvah, our perception of our defects may be limited, but as we begin to remove those defects which obscure our perception, our sensitivities improve, and we then discover defects of which we had been oblivious. As these are connected, our sensitivities become more acute, and we can perceive more things which need correction, and this becomes an ongoing process. This is why the Torah repeats the mitzvah of teshuvah. Having begun to do teshuvah, one becomes aware of things that require teshuvah, things to which one had previously become oblivious. Teshuvah is spiritual growth, and growth should be perpetual. iii. Within everyone's means. "For this commandment which I command you this day is not too wondrous for you nor is it far beyond you . . . But the word is very near to you, in your mouth and in your heart, that you may do it." The Torah will its many mitzvos might appear so difficult to observe that some people might say, "what's the use of trying? I cannot possibly comply with all the requirements of the Torah." "Not so," says Moshe. "Observing the mitzvos is well within your means. Not only is it possible, but it is even much simpler than you think. All you have to do is make the decision and commit yourself to do so, and the rest will follow quite easily." Even the greatest levels of spirituality are well within everyone's reach. One needs only to make a sincere decision that this is what one wishes to achieve. 52. VAYEILECH a. Summary i. Moshe's charge to Yehoshua. Moshe was 120 years old, and announced that his leadership was drawing to its close. He revealed that Yehoshua had been chosen by Hashem as his successor to take command and lead the Jews successfully into Israel. In the presence of the entire assembly, Moshe urged Yehoshua to be strong and courageous, and to place his full trust in Hashem. ii. Writing of the Law/Public Reading on Succos. Moshe then committed the Law to writing and delivered it to the Koheinim and Elders. When there would a king over Israel, he would be charged with reading it publicly on Succos (during the year after the Shemmitah year) to the Israelites assembled at the Sanctuary; thus, every man, woman and child of Israel would be constantly reminded of their obligation to obey Hashem. iii. A Copy of the Law in the Sanctuary. The copy of the Law written by Moshe was to be placed by the Levi'im at the site of the Aron HaKodesh to bear witness against Israel is they were to deviate from its teachings. iv. The Teaching of Ha'azinu. Moshe was told to assemble the people to teach them the passage of Ha'azinu, which would again remind them of the consequences of turning against Hashem. b. Growth Through Torah (Rabbi Zelig Pliskin) i. Help people overcome their fears. "And Moshe went . . . " Ibn Ezra explains that before Moshe died he went to each tribe to notify them that he was about to die, but they should not be afraid because he was leaving them with Yehoshua who would be a reliable leader. We learn from Moshe that we must do everything to alleviate another's fears. ii. When studying Torah properly you will experience much light and consolation. "And now write for you this song." This verse contains the last commandment in the order of the Torah (i.e., to write a Torah scroll). The Chofetz Chayim noted that this mitzvah comes right after the verse which states that Hashem will hide His presence from the people because of their transgressions; this teaches us that even in times of darkness when we engage in Torah study we will find much light and consolation. iii. Give your children positive Jewish experiences. When the king was to read the Torah before the entire Jewish nation, he was told to "gather together the nation, the men, women and the little children . . . in order that they should learn, fear Hashem, and observe the Torah." Rashi cites the Talmud that the children were brought along in order to bring rewards to their parents; the Talmud calls this concept a "precious jewel". What do we learn from this? (1) Even though young children do not understand what is being said, just being present when the king read the Torah before the entire nation would have a major impact on them for the rest of their life. They would gain a sense of the importance of the Torah to the entire Jewish people. Even today, we must do everything we can so that children learn from an early age the importance of the Torah; every experience makes a profound impression. (2) As noted in Peninim on the Torah, the choice of words used to describe the parents -- i.e, those who "bring them", rather than just the "parents" -- teaches us an additional lesson. Perhaps the Talmud wishes to stress the importance of the parents in the child's Jewish educational experience. In order for children to benefit fully from their Jewish education, the parents must be actively involved and come together with them to listen, learn and experience. c. Kol Dodi on the Torah (Rabbi David Feinstein) i. "Seeing" Hashem's presence. "And I will surely hide My countenance on that day . . . and now write for yourselves this song . . . so that this song shall be for Me a witness on the Children of Israel." The "song" refers to the Torah; the words "for Me" indicates that by means of the "song", we can see Hashem's presence. There is a very important point hidden in these verses. At times when Hashem so to speaks "hides His face" and doesn't make His presence manifest, it is most important that we then immerse ourselves in the "song" of the Torah, for in it we see His presence and the truth that there is a G-d. d. Living Each Week (Rabbi Abraham Twerski) i. Living is growing. Moshe said, "I am 120 years old this day; I can no more go out and come in, and G-d has said to me, You shall not go over this Jordan'" The Rabbi of Gur said that by his 120th birthday, Moshe had reached the ultimate in spirituality and holiness that a human being can attain. The only possibility for Moshe to have achieved additional spiritual growth would have been in Israel, but inasmuch as he was denied entrance thereto, he could not progress any further. To Moshe, a life without possibility of growth was not worth living and when he realized that the Divine decree restricting him from entering the Holy Land was irrevocable, he willingly accepted death. To Moshe, living meant growing. Moshe is referred to as Rabbeinu, our teacher, who taught us not only by his pronouncements, but also by the way he lived and died. Unlike Moshe, who reached the ultimate heights possible for a human being, we all have abundant room to expand our growth. We must heed Moshe's lesson and always strive to grow, for growing is true living. ii. The key ingredient. "At the end of seven years, at the time of the sabbatical years at the festival of Succos . . . assemble the nation, men, women and children and the stranger in your grates, that they may hear and that they may learn and come to fear G-d, and observe to do all of the words of this Torah." The mitzvah's stated purpose is to imbue the younger generation with the fear of G-d and the commitment to observe the Torah. It is scheduled on the Succos that immediately follows the Shemittah year (i.e., the seventh year during which the land is to lie fallow). The celebration of this mitzvah must indeed have been impressive and inspiring. Jews from all parts of Israel -- men, women and children -- gathered in the courtyard of the Sanctuary in Jerusalem, and the king of Israel stood upon a specially designed stage and read the Book of Deuteronomy. This moving scene must have certainly inspired the young children. But, why did it have to follow the Shemittah year? Wouldn't it have been equally impressive at any time? The Torah here conveys a most important concept. While teaching is important, it isn't enough. Impressive services have an impact, but may not be sufficient. For a mitzvah to be engraved on the hearts and minds of young people, another ingredient is required. The mitzvah of Shemittah is given the highest priority in the Torah. (Indeed, the failure to observe Shemittah is cited as the reason that Jews were driven from their homeland.) Allowing the land to lie fallow was both a personal sacrifice and a test of faith. Israel was primarily an agricultural country, and this mitzvah was an act of mesiras nefesh (placing oneself at great risk). What the Torah is telling us is that if we wish our children and grandchildren to adopt the values we espouse, we must demonstrate to them the depth and sincerity of our convictions. We must show them that we can withstand mesiras nefesh. Mesiras nefesh doesn't necessarily require heroic acts -- indeed, it may more often be manifested in less dramatic behavior, such as committing oneself to prayer, study, charity, etc. iii. When bad things happen. . . . And many evils and troubles shall come upon them, and they will say in that day, "Have not these evils come upon us because G-d is not among us?" The question, "why do bad things happen to good people?" has concerned every thinking person. The Talmud states that when Moshe requested of G-d, "Let me know your ways" (Exodus 33:13), he was posing this very question. The Book of Job, whose authorship some ascribe to Moshe (Bava Basra 15a), is devoted to discussion of this question, and the conclusion is that there is no logical answer. Rather, it is a principle of faith that G-d is just and benevolent, and all we can say is that the occurrence of bad things to good people is beyond our capability to understand. A popular modern author has tried to resolve this problem logically, and concludes that bad things happen to good people because G-d is not in immediate control of everything in the world, hence unjust things can happen. Moshe foresaw that we would be bothered by this question, and warned us against this simplistic solution because it constitutes a denial of Divine providence and/or omnipotence. Faith can apply where logic cannot. We must accept that G-d is just and benevolent, even when our logic is unable to appreciate this. e. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Faith in Hashem. "And there shall come upon them many evils and troubles; so that they will say in that day; it is not because our G-d is not among us, that these evils have come upon us?" The Pasuk begins with the phrase "many evils and troubles," but at the end it only uses the word "bad." What stimulated the transition, which has diminished this individual's troubles? In order to resolve this problem, we must first understand the true meaning of "tsarus" (trouble). The origin of the word if "tsar," which implies tightness or restriction. This alludes to moments when one is so tormented by troubles that he feels enveloped and unable to maneuver himself out from under the darkness that plagues his life. Such a situation results from one's lack of trust in Hashem, which leads to a crushing feeling of helplessness and defeat. This attitude contrasts to the one held by an individual who believed in Hashem and in his heart accepts His Divine Providence in every facet of his existence. As Dovid Hamelech said in Psalms, "Even as I walk in the valley of the shadow of death, I fear not, for You are with me." For every trouble, he will seek solace through his faith in Hashem. This is meaning of the Pasuk. The first part refers to one who hasn't yet recognized Hashem's constant vigilance over him and is, therefore, greatly pained. In the second half of the Pasuk, the individual has "found" Hashem and is conscious of His Omnipresence. He still has troubles, but they no longer debilitate him. He has now found the source of all comfort. (Horav Eliezer M. Schach, Shlita) 53. HA'AZINU a. Summary i. Moshe's discourse. Moshe commenced this poetic discourse to the people by invoking the heavens and the earth as eternal witnesses to his warnings. He contrasted Hashem's faithfulness and justice with the corrupt ways of His chosen nation. If the Bnei Yisroel would but inquire of the older generation, they would be told how Hashem had selected Israel from among the other nations and had cared for them in the wilderness, as an eagle guards it young. However, in later generations, they may turn to other objects of worship. Consequently, Hashem promises to repay their lack of appreciation with the denial of His favor. Both young and old will be ravaged by disease and the cruelty of the enemy. It will only be His concern that the enemy should not gloat that will prevent Israel's complete destruction. Israel should, therefore, realize that it only through Hashem's providence that they are able to fight off vastly superior armies. They should acknowledge that there is only one G-d whose might and power is complete. ii. Moshe ascends Mt. Nevo. After completing this address, Moshe was told to ascend Mt. Nevo so that he would be able to see the Promised Land before he dies. b. Lil'mode U'lilamed (Rabbi Mordechai Katz) i. The few chasing the many. In this Parsha, Moshe reminds the Jews that when they find themselves capable of defeating a vastly superior army, it is Hashem Who is responsible for their victory. There have been many occasions -- including many in Israel's recent history -- in which vastly outnumbered Jews have amazed the world by overcoming a powerful enemy. These instances serve to show that Hashem's mighty Hand was the decisive factor. During the Yom Kippur war, an Israeli paratrooper was about to parachute into Jerusalem. Snipers were shooting at the soldiers as they descended, so the paratroopers had to travel very lightly. The paratrooper assembled his backpack with great care. He then came upon his Tefillin; he was about to leave them behind on the plane, when he reconsidered. "These Tefillin have been with me wherever I've gone," he thought to himself. "Perhaps having the words of Hashem with me when I jump will bring me good fortune." Consequently, he put the bag into the backpack as well and jumped. The snipers' fire was there to greet him when he landed. He managed to scurry to safety and later examined himself and his belongings. The first thing he removed was his Tefillin. Immediately, he noticed a bullet hole in his Tefillin and the bullet lodged in the siddur which had been in his Tefillin bag! "It's a good thing I decided to take my Tefillin along," said the soldier. "If I hadn't, that bullet would have gone through my bag and into my body." c. Living Each Week (Rabbi Abraham Twerski) i. Absorbing spirituality. "Listen, heavens, for I will speak . . . My teaching shall drop as the rain." The Rabbi of Kotzk interpreted the Hebrew text as "listen to heavenliness". A person may train his ear to distinguish musical notes and tones that the untrained ear cannot perceive. Similarly, says the Rabbi of Kotzk, our ears may be so accustomed to hearing only mundane matters that we are essentially deaf to spiritual matters. We must train our ears to be receptors of spirituality. ii. Gratitude for prayer. "When I proclaim the Name of G-d, give greatness unto G-d." In the prayer of gratitude which the congregation recites during the repetition of the Amidah we say, "For which we give thanks to You, blessed is the G-d of gratitude." Rabbeinu Asher remarks that we give thanks to G-d for allowing us to express our gratitude to Him. The Hebrew word for prayer is "Tefillah," which means "a bond". When we recite Psalms or other songs of praise or when we ask G-d to provide for us, we enter into a relationship with him. Our prayers constitute communication with Hashem and when we communicate with Him we stand in a relationship with Him. This relationship is the most precious thing that a human being can have, and we should be grateful to G-d for giving us the opportunity to be close with Him. Prayer is thus a unique privilege. d. Parsha Parables (Rabbi Mordechai Kamenetzky) i. Last hopes. In this week's Parsha, Moshe composes a final song for eternity, a highly mystical ballad filled with allusions to the future and dire predictions that were unfortunately fulfilled. One verse in particular reads, "When Hashem will have judged His people, He shall relent . . . when He sees that the enemy progresses and no one (feels that they) will be saved or assisted." The Talmud explains that his verse refers to the time when Hashem will ultimately redeem Israel and they will no longer be relentlessly persecuted. The Talmud asks, "when is that time?" One of the various answers is derived from this verse: "Moshiach will not come until the Jews have abandoned hope of redemption, as it states: He shall relent . . . when He sees that the enemy progresses and no one (feels that they) will be saved or assisted." Rabbi Yaakov Kamenetsky, z'tl asks, "how is it possible that a prerequisite for the actual deliverance will be the complete abandonment of a basic tenet of Judaism -- hope for redemption? The answer is illustrated by the following story: The Maggid of Czernobel, a great Chasidic leader, was once approached by a childless woman who pleaded with him to bless her so that she could conceive. The Rebbe sighed, "I'm sorry, my dear child, there is nothing I can do." The woman was persistent. "You have helped so many others, why can't you help me?" The Maggid was unyielding. "I'm sorry, there is absolutely nothing I can do." The Rebbe's gabai (sexton) looked on in disbelief; he had never seen the Rebbe so unsympathetic. "Just wait," said the Rebbe to his gabai, "all will be clearly understood." The woman left the Magid's study and went into the foyer to weep. "Hashem, she cried, "if the Rebbe won't help me, then You are the only one I can turn to. Please, G-d, let me have a child!" The door to the study flew open and the Rebbe appeared with a broad smile on his face. "Come in, my child," he said warmly. "I heard your cry. Until now it was evident that you had misplaced your trust. You had relied solely on a Rebbe. Yet I have no magical power to grant wishes; I can only guide you in prayer. One must always put faith in Hashem. Now that you have realized that He is the one to ask, then He will be the one to answer." Only when we realize that redemption is in His hands will Hashem send us the true redemption. e. Growth Through Torah (Rabbi Zelig Pliskin) i. Hashem always does for you what is in your best interest. "The Rock His acts are perfect, all of His Ways are just." The Chofetz Chayim once asked someone about how things were going for him. "It wouldn't hurt if things were a bit better," the man replied. "How can you possibly know that it wouldn't hurt?" replied the Chofetz Chayim. "Hashem knows better than you. He is merciful and compassionate. If He felt it would be good for you for things to be better, He definitely would have made them better. Certainly things are good for you the way there are." Things are not always the way we wish them to be, but they are always for our good. This awareness will give you an elevated feeling in your life. You have every right to try to improve your situation. But whenever you do all you can to try, and the situation is still not the way you would wish, work on internalizing the consciousness that Hashem is doing for you what is in your best interest. f. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. Faith in Hashem. "A G-d of faithfulness and without iniquity, just and right is He." Horav Y. Neiman, z'tl once heard the Chazon Ish, z'tl analogize perplexing events to a master tailor who takes shears and cuts up a beautiful piece of fabric. One can be assured that this is part of the process of creating a beautiful garment. Only a fool questions the tailor's motives. The same principle applies to Hashem's actions. We do not begin to understand His actions nor grasp why He makes these "incisions". We must realize, however, that we are merely flesh and blood with a limited level of understanding. The fact that we do not comprehend Hashem's actions should in no way diminish our belief in Him. The aged Rebbe of Yarislav once said that he merited living to a ripe old age because he never questioned Hashem. Rather, he accepted everything lovingly. He remarked that he feared that if he would seek an answer, Hashem would say to him, "If you don't understand, just come up to Heaven and I will explain everything to you." Since he was not quite ready to entertain such an idea, he never asked questions. May we merit to achieve the devotion inherent in this profound degree of faith in Hashem. 54. V'ZOS HA'BROCHOH a. Summary i. Moshe's blessing. Before his death, Moshe issued a blessing to Israel. In very stylistic and formal language, he described the good fortunes that would be granted to each of the tribes. He concluded with praise of Hashem whose protection of and love for the people are everlasting, provided the people reciprocate with recognition and acceptance of Hashem's L-rdship. ii. Moshe's death. Moshe's life was nearing its end. He ascended from the plains of Moav to reach the heights of Mt. Nevo, the summit of Pisgah. There, alone with G-d, he was shown all the land of Gilad, until Dan, all of Naftoli, Ephraim, Menassheh and Yehudah, until the sea, the Negev in the South, and the Valley of Jericho, as far as Zoar. This, Hashem promised him, was the land that would be given to the Children of Israel, as their forefathers had been told. Then Moshe, in the land of Moav, went to his everlasting peace. He was buried in the valley, but, to this day, no one knows the exact site of his burial. Although Moshe had been 120 years old when he died, he had remained physically, spiritually and intellectually vital until the very end. iii. The Jews mourn the loss of Moshe. The Bnei Yisroel mourned the great loss of their leader for thirty full days. Then they turned toward Yehoshua, their new leader, who would guide them towards the conquest of the land of Canaan under Hashem's supervision. The Torah concludes with the statement that "There has not arisen a prophet since, in Israel, like Moshe, whom the L-rd knew face to face. . . . " b. Lilmode U'lilamed (Rabbi Mordechai Katz) i. The importance of a congregation. "Torah tziva lonu Moshe, Morasha Kehillas Yaakov." This verse, which means, "Moshe commanded us the law, the inheritance of the congregation of Yaakov," is a most important one in the framework of the Jewish religion. The Talmud states that it is a verse which must be taught to each child. A child who appreciates this will develop into a loyal Jew. The inclusion of the word "congregation" in this passage teaches us that the Jewish people can thrive only if it remains a congregation, a unified whole. c. Living Each Week (Rabbi Abraham Twerski) i. Refining one's character. Rashi quotes Sifri that prior to the Revelation of the Torah to the Israelites, G-d had offered it to other nations, who rejected it when they were, respectively, informed that it prohibited killing, theft and adultery. The Midrash explains that G-d offered the Torah to all other nations first so that when the day of reckoning comes, they will be unable to claim that Hashem's choice of Israel was unfair. The Rabbi of Gur comments that the nations might still have a legitimate complaint. They were introduced to such rigid demands as abstaining from murder, theft and adultery, whereas the Israelites were told that the Torah demands belief in G-d, since the first commandment given to them was "I am the L-rd your G-d." They will say, "Had You approached us as You did the Israelites, we would have accepted the Torah." The Rabbi of Gur explains that the purpose of Torah is to refine one's character, as the Midrash says, "the sole reason for the mitzvos is to purify the person." The acceptance of Torah is therefore contingent upon one's willingness to modify one's character traits. Each nation was therefore approached with the commandment pertaining to the character defect unique to its people. With the Israelites, the defect was skepticism. What other nation, having witnessed countless miracles (the plagues in Egypt, splitting of the Red Sea, Revelation at Sinai, manna, etc.) would remain skeptical and revert to idolatry? Our national weakness is an obstinate refusal to believe, and that is why we were challenged with "I am the L-rd your G-d." Our ancestors struggled with belief, and the prophets repeatedly warned us what would befall us if we abandoned our trust and belief in G-d. Each day of our lives we must reaffirm our belief when we recite the Shema. Let us reflect on our testifying to our belief in G-d, and be on our guard against what is our inherent weakness. ii. The endless cycle. When we complete the annual reading of the Torah on Simchas Torah, we immediately begin reading the first portion of Genesis, to indicate that there is no end point in Torah, but that it is similar to a circle which has no beginning and no end. Thus, the last verse of the Torah is contiguous with its first verse. d. Parsha Parables (Rabbi Moshe Kamenetzky) i. Parting words. What were Moshe's last words spoken to the Jews? Moshe stood on a mountain, surveying the Land of Israel from a distance. His great dream of entering Israel had faded away, for he was not allowed to enter the land; he could only look from afar. Why? Provoked by a weary and thirsty nation, he disobeyed Hashem's command to speak to a rock. Instead, Moshe hit the rock while shouting, "listen, you rebels." Moshe appealed the verdict 515 times -- all to no avail. Finally, he stood alone, while more than a million people -- those he cared for, fed and guided -- were about to cross the Jordan River and enter the Land of Israel. He must say goodbye to the nation that caused his solitary and eternal confinement near the barren sands of Mt. Nevo. What should he tell them? Moshe had every excuse to gaze at his nation and say, "you know had it not been for your impatience, I would be joining you." Yet he didn't. Moshe's last recorded words were only those of high praise. Moshe only saw the greatest attributes in the Jewish people. At a time when the pain of their inconsistencies should have been most biting, he only had high regard and blessings for them. As such, Moshe had attained a great level of love for his fellow man. It isn't easy, but it is something to which we should all aspire. e. Growth Through Torah (Rabbi Zelig Pliskin) i. Utilize all that you have to serve Hashem. The Rambam states that every person who wishes to be righteous has the ability to be as righteous as Moshe. Rabbi Elchonon Wasserman explained that this does not mean that others can reach the elevated spiritual level of Moshe. Rather, the intent of Rambam can be understood with the Radak's interpretation of the words, "servant of the Almighty." The Radak explains that just as all that servant does if for his master, so too Moshe utilized all that he had just for Hashem. All of his abilities and talents were devoted to serving Hashem. Similarly, everyone else is able to devote all he/she has to serve Hashem. f. Peninim on the Torah (Rabbi A.L. Scheinbaum) i. An eternal legacy. "And so (Moshe), servant of Hashem, died there." The Torah's description of Moshe's death seems to be an innocuous event. Horav Dovid Feinstein, Shlita, takes notes of the word "there". He suggests that the Torah is implying that Moshe had only died "there," suggesting that he did not die in other places. Indeed, Moshe's soul lives on in all places where Torah is learned and lived, in order to inspire every Jew throughout history. We may apply this insight to the actual concept of life and death. One who lives his life in this world and leaves it a better place has not truly died; rather, his legacy remains for all future generations. g. Divrei Torah (National Council of Young Israel) i. Simchat Torah. Strangely, the holiday when Jews rejoice with the Torah, Simchat Torah, takes place not on Shavuos (when the giving of the Torah is observed), or on Yom Kippur (when the second Tablets were given)? Rather, at the end of the reading cycle, when the whole Torah has been read, we burst out in the holiday singularly devoted to rejoicing with the Torah -- and we celebrate Simchat Torah. Torah and its meaning are not limited to a particular aspect of our existence. Torah encompasses not only a segment of our life but the totality of our life. Torah addresses the Jew in the wholeness, fullness, richness and complexity of his existence. Hence, only when a Jew passes through the whole year of Torah reading, when the whole of life, its better moments and worse moments, it ups and downs, its joys and tragedies, when under all circumstances we retain loyalty and fidelity to Torah -- only then can we truly rejoice with the Torah. * * * * Chazak, Chazak, Vinischazaik * * * * A Personal Epilogue While outlining the Chumash over the past few years has been a true "labor of love," I did want to mention a few thank you's: First to my wife Susie, who has supported me in my learning. Susie has taught me a lot not only about Judaism, but about life. Her insights and ability to see and appreciate G-dliness in everyone and everything has been and continues to be a tremendous source of inspiration to me. She is a true Aishes Chayil. Second to my mother (z'tl), father and sister, who gave me a warm and wonderful upbringing, instilled with a love and appreciation for Judaism. My parents made tremendous personal sacrifices to ensure that my sister and I were provided with a first rate Jewish education and that we were raised in a truly Jewish home. Third to the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z'tl, who had the foresight to build a day school in Long Beach and, in so doing, provide my sister and me with a terrific Jewish education. I have always been struck by his teachings, and his constant affirmation of the inherent worth of every person. His eyes and heart were open to everyone, and his legacy continues to inspire millions. Finally to my many teachers (including, but by no means exclusively, Rabbis Czapnik, Engel, Goldberg, Kanefsky, Summers and Ullman), who have given of their time and themselves to help me grow as a Jew and a person. I have learned not only through their teachings, but through their example as well.