Parsha Haazinu

I. Summary

A. 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.

B. 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.

II.  Divrei Torah

A. Lil’mode U’lilamed (Rabbi Mordechai Katz)

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.”

B. Living Each Week (Rabbi Abraham Twerski)

1. 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.

2. 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.

C. Parsha Parables (Rabbi Mordechai Kamenetzky)

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.

D. Growth Through Torah (Rabbi Zelig Pliskin)

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 Chaim 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 Chaim. “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.

E. Peninim on the Torah (Rabbi A.L. Scheinbaum)

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.

I. Summary

A. 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.

B. 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.

C. 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.

D. 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.

II. Divrei Torah

A. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

1. 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.

a. 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.”)

2. 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.

B. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

1. 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)

2. 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)

C. Peninim on the Torah (Rabbi A.L. Scheinbaum)

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.

D. Growth Through Torah (Rabbi Zelig Pliskin)

1. 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.

2. 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.

3. 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.

E. Majesty of Man (Rabbi A. Henach Leibowitz)

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 Chaim 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.

F. Living Each Day (Rabbi Abraham Twerski)

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.

G. D’rash Moshe (Rav Moshe Feinstein, z’tl)

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.

H. Reb Michel’s Shmuessen (Rabbi Michel Barenbaum)

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.

I. Summary

A. 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.

B. 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.

C. 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.

D. 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).

E. 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.

F. 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.

G. 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.

II. Divrei Torah

A. Lil’Mode U’lilamed (Rabbi Mordechai Katz)

1. 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.

2. 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).

B. Living Each Day (Rabbi Abraham Twerski)

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.

C. Artscroll Chumash

1. The Half Shekel.

a. 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.

b. 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.

c. 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.

2. 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.

D. Kol Dodi on the Torah (Rabbi David Feinstein)

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.

E. Growth Through Torah (Rabbi Zelig Pliskin)

1. 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).

2. 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.

F. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

1. 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)

2. 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)

G. Darash Moshe (Rav Moshe Feinstein, z’tl)

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.

H. Peninim on the Torah (Rabbi A. L. Scheinbaum)

1. 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.

2. 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.

NEXT WEEK:  VAYAHKEL

Marc Chagall: Crossing of Red Sea

Parsha Beshallach

A. Summary

1. 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, Pharaoh would pursue them (thinking they were trapped), but Hashem assured them that He would again save them.

2. The Splitting of The Red Sea. Pharaoh 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.

3. 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.

4. 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.

5. 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.

6. 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. Divrei Torah

1. Lilmode Ul’lamed (Rabbi Mordechai Katz)

a. 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.

b. 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.

2. Growth Through Torah (Rabbi Zelig Pliskin)

a. 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.

b. 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.

c. 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.

3. Artscroll Chumash

a. 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).

b. 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.

c. 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.

4. Living Each Day (Rabbi Abraham Twerski)

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.

5. Peninim on the Torah (Rabbi A.L. Scheinbaum)

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.

6. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

a. 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)

b. “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)

7. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

Tu b’Shevat. 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.

Next week: Yisro

Marc Chagall: Exodus from Egypt

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 Pharaoh 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. Divrei Torah

1. LilMode U’Lilamed (Rabbi Mordechai Katz)

a. “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.

b. 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.

2. Artscroll Chumash

a. 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”.

b. 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).

3. The Chassidic Dimension (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

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).

4. Kol Dodi on the Torah (Rabbi David Feinstein)

a. 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.

b. 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.

5. Growth Through Torah (Rabbi Zelig Pliskin)

a. 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.

b. 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.

c. 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.

6. Peninim On The Torah (Rabbi A.L. Scheinbaum)

a. 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)

b. 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.

7. Wellsprings of Torah (Rabbi Alexander Zusia Friedman)

a. 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)

b. 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)

8. Living Each Day (Rabbi Abraham Twerski)

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”.

Next Week: Beshallach

1. 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.

2. 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.

3. “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.

4. Yaakov Dies. After instructing his sons to bury him in the Cave of Machpelah, Yaakov went to his bed and “returned to his people”.

5. Yaakov Is Buried. Yoseph fell upon Yaakov’s face and wept. The Egyptians mourned Yaakov’s death for seventy days. With Pharaoh’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.

6. 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.

7. 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. Divrei Torah

1. Lilmode Ul’Lamed (Rabbi Mordechai Katz)

a. “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.

b. 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).

c. “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.

2. In the Garden Of The Torah (the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson, z’tl)

a. Light In Darkness. Why were Yaakov’s best years spent in Egypt, not Canaan?: (i) 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; (ii) 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 (iii) 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.

b. 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.

3. Growth Through Torah (Rabbi Zelig Pliskin)

a. 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.

b. 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.

c. 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.

d. 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).

e. 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.

4. Love Thy Neighbor (Rabbi Zelig Pliskin)

a. 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.

b. 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.

5. Kol Dodi on the Torah (Rabbi David Feinstein)

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.

6. Majesty of Man (Rabbi A. Henach Leibowitz)

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 Pharaoh would have prohibited his burial in Canaan, Yoseph’s oath would have given him the extra strength to defy Pharaoh. 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.

7. Artscroll Chumash

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).

8. D’rash Moshe (Rav Moshe Feinstein, z’tl)

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.

9. The Chasem Sofer on Beresheis

a. 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.

b. 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!

10. Living Each Day (Rabbi Abraham Twerski)

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.

11. Reflections on the Sedra (Rabbi Zalman I. Posner).

Keys To Survival. Jacob, feeling his death imminent, summoned his sons and said “come together and listen, sons of Jacob, and listen to Israel your father.” “Come together” and “listen to Israel your father” are the dual keys to the survivial of the Jewish people. Factionalism is a luxury Jews cannot afford. G-d chose the entire Jewish people, not just certain segments of us. The second part of the verse, “listen to Israel your father,” reminds us that the true source of strength throughout our history has been that of the Torah and our faith in G-d.

12. Soul of the Torah: Insights Of the Chassidic Masters on the Weekly Torah Portions (Victor Cohen).

a. “And He Lived” While the Parsha is entitled Vayechi (“And He Lived”), it really speaks of Jacob’s death. The Lubavitcher Rebbe, z’tl noted that Jacob’s life was one of connection to G-d that transcended the material world. Since he shared this quality with his descendants, he was perpetuated beyond his mortal lifetime.

b. An Enduring Legacy. “Jacob our father did not die.” The S’fas Emes noted that when a child continues in his parents footsteps, it cannot be said that the parent has died. R’ Yisroel Modzitzer remaked that the statement “the house of Jacob is afire” means that in every Jewish heart there is a spark of the Divine. Of this spark, our Sages declared, “Jacob, our father, is not dead.” This flame would never be extinguished.

c. Daily Appreciation. “So he blessed them that day.” The Lenchener commented that Jacob blessed Yoseph’s children that they ought to bless and thank G-d for today and never worry about the morrow.

d. The Power of Prayer. “With my sword and with my bow”. The Kotzker commented that prayer is likened to a bow. The more one stretches a bow, the farther and higher the arrow goes. The same is true with prayer – the more we concentrate with Kavanah (deep feeling, the farther and higher it will reach.

e. Being United. “Gather yourselves and listen.” The Mishmeres Itmer said that when we are united and remain close with one another, then G-d will listen to us.

f. A Lesson In Patience. “And he saw a resting place, and that it was good . . . and he bent his shoulder to bear.” The Lubliner Rebbe noted that Jacob’s blessing to Issacher reflected Issacher’s ability to live in peace and harmony with his neighbors because “he bent his shoulder to bear.” That is, he learned to bend his shoulder, to let things go, and never to get involved with someone’s anger and manipulative behavior. On the same verse, R’ Bunim commented that when we desire release from worries, we can obtain it by bending our shoulders to anything that might befall us. By so doing, we can be spiritually satisfied no matter what the outcome.

13. Living Each Week (Rabbi Avraham Twerski).

a. Living Each Day. “He [Jacob] blessed them [Yoseph's sons] on that day. . .” Of what significance is it that the blessing occurred on that day? The verse may be translated just a bit differently, to read “he blessed them with that day.” Jacob gave them a blessing that they live their lives on the particular day in which they find themselves, unencumbered by the burdens of the past or worries about the future. This is indeed a blessing. If we only channel our energies towards doing that which can be productive, instead of squandering them and trying to make yesterday better or worrying about possible future eventualities, how much happier we would be!

b. Avoidance of Envy. Why did Jacob single out Ephraim and Manasseh as the prototypes whom everyone would wish to emulate? Although Manasseh was the oldest of Yoseph’s two sons, Jacob had shown preference for the older Ephraim by placing his right hand on his head at the giving of the blessing. Although Yoseph objected, Manasseh bore it in silence. Upon seeing Manasseh’s reaction, Jacob said “let these two brothers be the examples for all Israel to follow.” When we see others who appear to have been given preferential treatment by G-d, let us remember the blessing of the Patriarch, and relate to his/her as Manasseh did to Ephraim.

c. Reinforce Positive Traits. “. . . everyone according to his blessing did he bless them.” Rashi explains that Jacob gave each tribe the blessing appropriate and specific for it, although he also gave them a comprehensive, inclusive blessing. Inasmuch as each tribe had its own particular strengths and talents, each received a blessing or stimulus to develop that dominant trait. Although there was also a comprehensive blessing, the emphasis was on the uniqueness of each tribe. Rabbi Yeruchem notes that this is the most effective formula for character development. Each of us has unique character traits which lend themselves more easily to perfection. It is these traits which should receive greatest emphasis, and which we should try to perfect. In the process of doing so, there will be a ripple effect, so that other traits of lesser dominance will also be perfected. This is undoubtedly what the wise Solomon meant when he said, “train the child according to his trend.” Character development may appear to be a formidable task, but it becomes much simpler if we begin with our natural tendencies which are more conducive to perfection. The self-confidence and reassurance that we will gain from doing so will facilitate the development of our other traits.

14. Vedibarta Bam (Rabbi Moshe Bogomilsky)

a. To Be Blessed As Fish. Why did Yaakov bless them to multiply as the fish of the ocean? Like the fish, which cannot survive outside water, we cannot survive outside our source of life, the Torah. Additionally, the life of a fish depends in large measure on its vitality and its ability to swim up stream; Yaakov blessed his children to be capable and willing to swim up stream and resist the temptation of swimming with the tide.

b. Righteous Children. “He blessed Yoseph saying. . . ‘ the angel who will redeem me from all evil should bless the lads [Menasheh and Ephraim].’” The Pasuk begins with Yaakov’s blessing to Yoseph and ends saying that he blessed Menasheh and Ephraim. What was the blessing for Yoseph? Yaakov’s blessing to Yoseph was that his children, Menasheh and Ephraim, should be righteous. When children conduct themselves in the proper way, the parents’ Nachas [joy] is the greatest blessing they for which they can wish.

c. Faith At All Times. “Assemble yourselves, and I will tell you what will befall you in the end of days. Yaakov gathered together his children and wanted to reveal the time of the coming of Moshiach. Suddenly, the Divine Presence left him. He began to worry, “maybe there is some fault in my children.” They immediately responded “Shema Yisrael, you believe in only one G-d and so do we.” Happily, Yaakov exclaimed “Blessed be the name of His glorious kingdom forever and ever.” What did Yaakov mean with this response? When a Jew finds himself in a troublesome situation, he oftens cries out “Shema Yisrael.” Yaakov was not surprised to hear his sons pronounce “Shema Yisrael” when they stood around his deathbed. However, he used the opportunity to convey an important legacy: “Do not express your absolute faith in Hashem only in times of anxiety and distress, but at all times and forever and ever. . .”

d. True Self Awareness. “And he blessed them; everyone according to his blessings, he blessed them.” Superficially, the words of “Yaakov to Reuven, Shimon and Levi appear to be rebukes rather than blessings. If so, how can we reconcile this with the above verse? We are mortal and thus subject to failure. We must work hard to overcome personal inperfection. Often, we do not realize, or refuse to acknowledge, our shortcomings and therefore there is no striving for change or transformation. The greatest blessing is knowledge of personal weaknesses. Yaakov’s admonishment was indeed a great blessing.

15. The Pleasant Way (Adapted From The Teachings of Horav Avrohom Pam, Z’tl)

The Power Of A Smile. “His eyes were red from wine and his teeth are whiter than milk.” The Talmud comments on Yaakov’s blessing to Yehudah that “that when a person displays the whites of his teeth (i.e., smiles warmly) at his friend, it is more beneficial than giving him a cup of milk to drink. When we smile warmly at another person, we make him/her feel good. We can do great acts of kindess with a simple smile or friendly word. With little time and effort, we can pull that person out of his troubled mood. Rav Yisroel Salanter used to say that our heart is a “reshus ha’yachid” (private domain) but our face is a “reshus ho’rabbim” (public domain).

16. Torah Gems (Rabbi Ahron Yaakov Greenberg)

a. Healing The Sick. “And Israel bowed himself at the head of the bed. . .” From here Chazal learned that the Divine Presence is above the head of one who is ill (Rashi quoting the Talmud). (R’ Nachman of Breslov)

b. Remaining Faithful. “And you shall Israel bless, saying, ‘G-d make you as a Ephraim and as Manassah. . .’ ” Why specifically as Ephraim and Manassah? Jacob realized that the time of the exile of his descendants was approaching and he knew that in exile their Jewishness would be endangered. He therefore blessed them that they should be as Ephraim and Manassah – the first Jews who were born, grew up and educated in exile. Despite this fact, they remained faithful to the House of Israel. (Yalkut Yehudah)

c. The Trait of Humility. G-d make you as Ephraim and as Manassah. . . ” Why was Ephraim blessed before Manassah? The reason, the Torah tells us, is that he was “the younger,” (i.e., that he was not arrogant but acted with humility). This teaches us to what extent G-d loves humility. (Chofetz Chaim)

d. Unity. “Gather yourselves together, that I may tell you that what shall befall you in the last days. . .” Yaakov wished to reveal to them the end [of days], so he said to them, “gather yourselves together”. For the end of the days to come, we all must be united (Shaloh).

e. Balance. “And he saw that security was good, and the land that it was pleasant; and bowed his shoulder to bear, and became a servant to tribute. . .” We must include all times, both physical and spiritual, together. When things are going well, we must remember the bad times and, if times are bad, we must remember the good times. Thus, when we see that our “security is good,” we must remember when we had to “bow our shoulder to bear,” and vice-versa. (Beitaharon By R’ Aharon of Karlin).

* * * *

Chazak, Chazak, Vinischazaik

Next Parsha: Shemos