Terumah 5770 The Beis HaLevi asks why the Parshah of donations, Terumah, follows the Parshah of civil law, Mishpatim. He answers, that this is to teach us that before a person can begin to give tzedakah with his money, he must meticulously ascertain that none of his wealth has been acquired in a manner that contained even a trace of theft. If this condition is not fulfilled, his mitzvah of tzedakah will have been in vain. This is an example of the rule that chazal teach us: A mitzvah that is fulfilled as a result of sin – is not a mitzvah. “For I am the Lord, Who loves justice, hates robbery in a burnt offering” (Yeshayah 61:8) – we must ensure that our sources of merit remain uncontaminated. Good Shabbos!
Aaron Abramson
Feb 112010
Mishpatim 5570 “If you take your neighbor’s garment as security, until sunset you shall return it to him, for it is his only covering; it is his garment for his skin. With what shall he lie? And it shall be [that] if he cries out to Me, I will hear because I am gracious” (Shemos 22:25-26).
The Midrash Tanchumah teaches that Hashem has extreme discontent for the individual who takes his fellow’s clothing as collateral and fails to return it at its proper time. Hashem says to such a person: “How much you owe Me! Yet your soul ascends to Me every night, gives an account, is found guilty before Me, and I return it to you. You too, take and return, take and return” (Mishpatim 9:9). The Midrash acknowledges that according to the strict line of justice a lender may take collateral to ensure that he gets repaid. It is nonetheless institutionalized that the security be returned when it is needed by its owner. Hashem accuses one who violates these laws of hypocrisy – his very existence is totally dependent on Divine mercy and yet he fails to act mercifully with his fellows. The Mishnah in Sotah (8b) describes how the Heavenly tribunal will mete out judgment to a person in equal measure to the justice meted out by that individual. He failed to hear the cries of those whom he oppressed – measure for measure Hashem will hear them and bring their oppressor to justice.
Good Shabbos!
Feb 042010
Yisro 5770 When the Aseres HaDibros are repeated in Devarim, Hashem responds to the request of B’nai Yisrael that He not communicate directly with them lest they be killed by the experience, saying: “They have done well in all that they have spoken. Would that their hearts be like this, to fear Me and to keep all My commandments all the days, that it might be well with them and with their children forever!” (Devarim 5:25-26). The Sfas Emes comments that there is a need to create a balance in our relationships with G-d. On the one hand a person must have the fear of Heaven upon him so that he does not come to sin. On the other hand it is also incumbent on a person to strengthen himself to serve G-d with love – even when he knows that through his sins he has distanced himself from Him! How could Hashem express satisfaction with B’nai Yisrael’s decision to remain safely distanced from him? The answer is that “they [had] done well” in their accurate assessment of themselves; they were far from a level at which they, like Moshe, could communicate directly with Hashem. Nonetheless, Hashem recognized the sincerity of their desire to come closer to Him, and their request was granted.
Jan 282010
Beshalach 5770 Rav Yosef Dov Soloveitchik, quoted in Mipninei HaRav, asks why B’nai Yisrael failed to sing at the time of the exodus the way that they sang during the splitting of the sea. He answers, that the difference between the two salvations is that while the exodus was performed entirely by Hashem, B’nai Yisrael were made into partners during K’rias Yam Suf, as it says, “Speak to the children of Israel and let them travel” (Shemos 14:15). The latter salvation was contingent upon B’nai Yisrael taking an active role by traveling into and through the sea. When they did so they had effectively allied themselves with Hashem – an accomplishment deserving a song of praise! Good Shabbos!
Bo 5770
During the plague of darkness, the Torah tells us that the Egyptians “did not see each other, and no one rose from his place for three days, but for all the children of Israel there was light in their dwellings” (Shemos 10:23). What is the significance of the children of Israel having light? Is it simply to define the parameters of the plague? The Targum Yerushalmi translates that the light referred to was for the “righteous, to be occupied with mitzvos in their dwellings.” We find a vital message about light – one that can be applied to all the provisions of physical well-being. The purpose of the light is to aid in the performance of mitzvos and the service of Hashem, as is the purpose of the entire physical world. However, should a person fail to properly utilize his transitory stay in this world, then for that person the light he was given was worthless; he might as well have been in darkness. I believe that this can be the meaning of the verse, “[t]he way of the wicked is like pitch darkness” (Mishlei 4:19) – their way of failing to utilize the light, resembles the way of one in darkness. May we strengthen ourselves and merit to be amongst those of whom it is said, “[t]he way of the righteous is like the light of dawn; it shines ever brighter until the day is perfect” (ibid. 18). Good Shabbos!
Jan 152010
VaEira 5770 Hashem commands Moshe to tell B’nai Yisrael of their upcoming redemption, despite knowing that His words would be disregarded by them – “but they did not hearken to Moshe because of [their] shortness of breath and because of [their] hard labor” (Shemos 6:9). The Sfas Emes questions Hashem’s insistence in delivering a message that would not be heeded. He concludes that these words must have left an impression which would become clear following the redemption; this prophecy would be heard. We are often unable to hear Hashem’s messages to us through his Torah, due to our own “shortness of breath” – the pressures and tribulations of everyday life. All the Torah that we learn leaves on us an indelible impression, but unfortunately there are many times when it seems out of reach and unable to light the way. We can take comfort in knowing that this Torah remains with us, ready to be tapped into – “very close to you; it is in your mouth and in your heart, so that you can fulfill it” (Devarim 30:9). Sometimes it will become clear only later, if at all, and we will discover that we had it in us all along. With Hashem’s help, through our efforts and prayers, may we merit the redemptions necessary to always walk in His ways. Good Shabbos!
Jan 112010
Shemos 5770 Hashem tells Moshe that his older brother Aharon will serve as his spokesperson, and He further comments to him that when Aharon “sees you he will rejoice in his heart” (Shemos 4:14). Our Sages lavishly praise Aharon for not being jealous nor taking issue with his younger brother – who had been missing in action for the last forty years – showing up and “usurping” the position of the leader of the Isrealites, the position which he himself had held up to this point. How was Aharon able to so genuinely rejoice at Moshe’s appointment despite what it meant for him? I believe one answer can be that Aharon simply had developed himself to the point where his sole concern was for the honor of Hashem – his own status was meaningless to him. The Mesilas Yesharim writes (Chapter 19: The Elements of Piety):
The most highly esteemed form of intent is one that is completely divorced from all personal wants and is concerned only with the glory of the Divine Presence and the sanctification of the Blessed One’s Name, which is sanctified among His creatures when they fulfill His will.
For Aharon it was insignificant whether the redemption would be carried out through him or through another; all that mattered was that there would be a redemption. It is very difficult to put aside our own invested interests in favor of Hashem’s will. Often we will deceive ourselves into believing that Hashem’s will is obviously in line with our own. The Mishna (Avos 2:4) screams out the folly of this assumption – “Make your will His will,” it declares. If we truly set our sights on achieving this lofty level of intent, we will G-d willing merit Divine Assistance in attaining it. Good Shabbos!
VaYechi 5770 Yaakov Avinu gave priority in his blessing of Yosef’s sons to the younger of the two, Efraim. The Ba’al HaTurim finds a hint in the Torah’s description of the event that Efraim was honoured above his brother because “he had humbled himself.” Humility is often not given its due admiration in our society; on the contrary, it is often seen as a liability and a handicap on the road to “success.” Woven discretely between the lines of the Torah is a timeless insight that will not wear out with repetition and that will enrich us should we heed it: “The humble will inherit the Earth and will delight themselves in the abundance of peace” (Tehillim 37:11). Good Shabbos!
Mikeitz – Shabbos Chanukah 5770
“[T]he wicked Greek Kingdom rose up against Your people Israel to make them forget Your Torah and to force them to transgress the statutes of Your will. It was then that You in Your great compassion stood by them in the time of their distress” (Al HaNissim).
The Eish Kodesh writes that the Greeks attempted “to make them forget Your Torah and to force them to transgress the statutes of Your will” by causing great distress and suffering to the Jews. However, the Jewish nation was aware that all of their physical suffering was an attempt to manipulate them away from their faith –the true “distress” that resulted from this was a fear of succumbing to their oppressors. They therefore strengthened themselves in their belief in Hashem, and it was in the merit of this increased bitachon, trust in Hashem, that they were redeemed from their suffering. “Treat [Hashem’s] will as if it were your own will, so that He will treat your will as if it were His will” (Avos 2:4). When we demonstrate to Hashem that our greatest distress is our inability to perform His will – He will bless us with the opportunities to rededicate ourselves to Him. Good Shabbos, Good Chodesh and a Freilichin Chanukah!
VaYeishev – Shabbos Chanukah 5770
The Talmud (Yoma 35b) recounts the attempted seduction of Yosef by Potiphar’s wife, with the following conversation between them:
She threatened him, ‘I will have you thrown into prison!’ he replied, ‘Hashem frees those in captivity’ (Tehillim 146). She pushed further, ‘I will cut down your height!’ and he responded, ‘Hashem straightens the bent’ (ibid.). And once more she menaced, ‘I will put out your eyes!’ and he retorted, ‘Hashem gives sight to the blind’ (ibid.).
Yosef’s responses to Potiphar’s wife require clarification. Was he saying that she could do her worst to him because he would be miraculously saved by Hashem? What about the edict that “we do not rely on miracles?” I believe that the answer to this question can be found in another Gemara, in Brachos (28b). We are told that when Rebbi Yochanan ben Zakkai’s students came to visit him on his deathbed Rebbi Yochanan began to cry. His students asked him, “Rebbi why are you crying?” He answered them that he would be crying even if he was only going on trial before a king of flesh and blood whose punishments are not eternal – how much more so is he justified in crying in anticipation of his judgment before the King of Kings, Whose verdicts are not bound by this world!
Yosef’s response is not about miracles – it’s about yiras shamayim, the fear of Heaven. He was not saying that if you incarcerate me, mutilate me or blind me you will not be successful because Hashem will save me. He is making a declaration of his belief in Hashem and His will. Hashem is the Master of the World, ‘He is the One Who frees those in captivity’. The threats of any human being are null and void before the will of Hashem! Yosef Ha’Tzaddik earned his title by putting his yiras shamayim, above any concerns of this world – “…how can I commit this great evil and sin before G-d?!” (Bereishis 39:9) We encounter countless opportunities to earn this title for ourselves in the decisions that we make everyday; let us rise to the challenge.
Good Shabbos and a Freilichin Chanukah!
