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1. Rabbi Binyomin Adler Shabbos Taam HaChaim page 2
2. Rabbi Yitzchok Adlerstein Maharal's Gur Aryeh page 6
3. Rabbi Oizer Alport Parsha Potpourri page 7
4. Rabbi Stephen Baars-Aish.Com Brainstorming With Baars page 8
5. Dr. Avigdor Bonchek Whats Bothering Rashi? page 8
6. HaRav Eliezer Chrysler Midei Shabbos page 9
7. Rabbi Moshe Erlbaum-Aish.Com Torah Teasers page 9
8. Rabbi Zvi Akiva Fleisher Chamishoh Mi Yodei'a page 10
9. Rabbi Zvi Akiva Fleisher Chasidic Insights page 10
10. Rabbi Zvi Akiva Fleisher Oroh V'Simchoh page 11
11. Rabbi Zvi Akiva Fleisher Sedrah Selections page 11
12. Rabbi Yissocher Frand RavFrand page 11
13. Rabbi Yehonasan Gefen-Aish.Com The Guiding Light page 13
14. Rabbi J. Gewirtz Migdal Ohr page 13
15. Rabbi Nosson Greenberg Khal Machzikei Torah page 14
16. Rabbi Avraham Kahn Torah Attitude page 14
17. Rabbi Yosef Kalatsky Beyond Pshat page 15
18. Rabbi Avrohom Kelman Why Did Moshe Break the page 17
19. Rabbi Dov Kramer Taking A Closer Look page 17
20. Rabbi Eli Mansour Weekly Perasha Insights page 18
21. NCYI Weekly Dvar Torah page 18
22. Rabbi Kalman Packouz-Aish.Com Shabbat Shalom page 20
23. Rabbi Eliezer Parkoff Weekly Chizuk page 21
24. Rabbi Yechiel Yitzchok Perr Parshas Vayechi page 21
25. Rabbi Ben-Zion Rand Likutei Peshatim page 22
26. Rabbi Naftali Reich Legacy page 23
27. Rabbi Mordechai Rhine Rabbi's Message page 23
28. Rabbi Elyakim Rosenblatt Yeshiva Kesser Torah page 24
29. Chief Rabbi Lord Jonathan Sacks Covenant & Conversation page 24
30. Rabbi A. Leib Scheinbaum Peninim on the Torah page 25
31. Rabbi Dovid Seigel Haftorah page 27
32. Rabbi Yaakov Asher Sinclair Ohr Somayach Torah Weekly page 28
33. Rabbi Jacob Solomon Between the Fish and the Soup page 28
34. Rabbi Doniel Staum Stam Torah page 30
35. Rabbi Berel Wein A Tale Of Two Brothers page 31
36. Rabbi Berel Wein Weekly Parsha page 32
37. Rabbi Noach Weinberg ZTL-Aish.Com 48 Ways to Wisdom Way #21 page 35
38. Rabbi Dr. Tzvi Hersh Weinreb - OU Person In The Parsha page 32
39. Rabbi Pinchas Winston Perceptions page 33
40. HaRav Shlomo Wolbe Ztl Bais Hamussar page 33
41. Yeshiva Aish HaTorah-Aish.Com Jewish History Crash Course#38 page 34
42. Rabbi Mordechai Willig Torahweb page 34
43. Rabbi Leibie Sternberg Pleasant Ridge Newsletter The Back Page
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See page 36 for columns on last weeks parsha that were received after publication.
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Rabbi Binyomin Adler
Shabbos Taam HaChaim
Ki Sisa-Parah 5773
Shabbos in the Parasha
Listening And Doing Even If We Do Not Understand
Introduction
This weeks parasha is Ki Sisa, and we also read Parashas Parah, where
the Torah discusses the laws of one who became impure through corpse
tumah is purified by having the ashes of the Parah Adumah, the Red
Heifer, sprinkled on him. It is fascinating that according to Rabbi Moshe
HaDarshan, the Parah Adumah was used as atonement for the sin of the
Golden Calf. One must wonder why is it that if someone contracts corpse
tumah, his purification is an atonement of the sin of the Golden Calf.
Furthermore, it is difficult to understand how there can be a reason offered
for the use of the Parah Adumah when the Torah explicitly states that
Parah Adumah is a chok, which means that its reason is unknown to man.
Listening and then performing a mitzvah that is a chok
What does it mean that a mitzvah is a chok? The simple understanding is
that one must perform the mitzvah and not seek to rationalize why he is
performing the mitzvah. Thus, one is sprinkled with ashes of the Parah
Adumah and he does not understand how ashes purify him from corpse
tumah Alternatively, the chok aspect of the Parah Adumah is that it
purifies one who is impure and defiles one who is pure. However, there is
also a deeper understanding of a chok. One may not understand the reason
for a chok, but he listens to the commandment and performs it anyway.
Thus, a chok is not merely that one performs the mitzvah without
understanding the rationale. Rather, even though there is no rationale, he
can listen to the chok and then perform it. While there may be a very fine
line between listening and performing, regarding the accepting of the
Torah we find a vast difference between the two. The Zohar states that
when the Jewish People sinned by worshipping the Golden Calf, they
forfeited naaseh, we will do, but were told to retain nishmah, we will hear.
If one will not do, what is the benefit of hearing?
Parah Adumah rectifies the nishmah
The Pinei Menachem writes that the Zohar states that when the Jewish
People sinned by worshipping the Golden Calf, they defiled their ears to
the point that they were incapable of hearing words of Torah. This, asks
the Pinei Menachem, is difficult to understand, as the Zohar itself states
that they had still retained the listening aspect even after the sin? The Pinei
Menachem answers this question by saying that although the Jewish
People retained the aspect of listening, even this was tainted, and through
the mitzvah of Parah, which serves as an atonement for the sin of the
Golden Calf, they can rectify the nishmah aspect like it was prior to the
sin.
Listening rectifies the sin of the Golden Calf
We can suggest that this is the meaning of why when one is sprinkled with
the ashes of the Parah Adumah, it serves as atonement for the sin of the
Golden Calf. One who listens to the mitzvah of Parah Adumah and
subsequently performs its ritual is demonstrating that he has rectified the
hearing that was tainted with the sin of the Golden Calf. We can now
understand why Rabbi Moshe HaDarshan offers a reason for the
performance of the Parah Adumah, despite the fact that the Medrash states
that its performance is a chok. The explanation for this is because the
rectification of the sin of the Golden Calf is through listening, and when
one listens and performs the mitzvah of Parah Adumah, he has rectified
the sin of the Golden Calf.
The Shabbos Connection
The Zohar states that on Shabbos, Moshe Rabbeinu returns the two crowns
of naaseh, we will do, and nishmah, we will listen, to the Jewish People.
Thus, we can suggest that on Shabbos, not only do we gain back the
nishmah, which is the aspect of listening, but we even earn the naaseh, the
aspect of we will do. In a sense, Shabbos is even higher than Parah
Adumah, as Parah Adumah rectifies the nishmah, and on Shabbos both the
naaseh and nishmah are rectified. HaShem should allow us to listen to His
commandments and perform them, and in the merit of our listening and
performance, we should witness the arrival of Moshiach Tzidkienu,
speedily, in our days, with the cessation of death and the Resurrection of
the Dead.
Shabbos in the Zemiros: Eishes Chayil
Composed by Shlomo HaMelech in Mishlei
, ; , , she spreads out her palm to the poor, and
extends her hand to the destitute. We have explained many times that the
word ani refers to one who is lacking knowledge, and evyon refers to one
who is desperate for any sort of handout. With regard to Shabbos, we can
interpret this verse to one who is lacking knowledge, which also means
closeness to HaShem, as the word yada means an intimate knowledge of
someone. Despite feeling distant from HaShem during the week, on
Shabbos even the most ignorant Jew is cognizant of the holiness of
Shabbos. It is fascinating that the word kapah in at bash equals 126, and
the word parsa equals in gematria 585. The total of these two sums equal
in gematria 711, and the word Shabbos (702) plus the mispar katan of the
word Shabbos, which is 9, equal 711. Furthermore, the Shabbos offers
satisfaction to ones desires, as on Shabbos we are instructed to partake in
delectable food and drink, with the purpose of honoring the Shabbos. It is
truly fascinating that the word vayadeha in at bash equals 350, and the
word shilcha equals in gematria 343. The total of these two sums is 693,
and when one adds the nine letters of these two words, they equal in
gematria the word Shabbos.
Shabbos in Tefillah
No Jealousy Amongst The Angels
Vinosnim beahavah reshus zeh lazeh, and lovingly grant permission to one
another. The Gemara (Shabbos 89a) states that when Moshe ascended on
high to accept the Torah from HaShem, the angels protested. Moshe asked
the angels, do you have jealousy amongst yourselves? The virtue of the
angels is that they are not jealous of each other, so they can certainly
lovingly grant permission to each other to sanctify HaShems Name. We
should learn from the angels and improve our relationships with our fellow
Jews. Once we love each Jew, we can unite to sanctify HaShems Name.
Shabbos Stories
The Michtav Sofer, HaGaon Reb Shimon Sofer, ztl, of Cracow
In honor of his yahrtzeit: 17 Adar
Cracow's Jewish elders sat in silence, mulling over the situation. Things
were looking bleak since they had been left without a rov. The Haskalah
movement was taking advantage of the leaderless city and was enticing
youngsters to join their reforms and schools of thought. All too swiftly
they were gaining a sure foothold in Cracow and the city's leaders had now
convened to make a final decision on choosing a new rov. Representatives
of all the different sectors of Cracow's religious Jews were present, each
suggesting someone agreeable to their particular group. They had come to
no conclusion.
The silence was broken by a loud bang on the table. "I have it," exclaimed
a prominent Yid. "The young rov from Mattersdorf. Rabbi Shimon Sofer!"
Most of the heads around the room nodded in agreement as one of those
present quoted the Tiferes Shlomo as having said that since Rabbi Shimon
was the son of the Chasam Sofer, who was at the forefront of the battle
against the maskilim, he surely had experience and firsthand knowledge of
the dire situation and was well-equipped to deal with it.
A petition was sent to Mattersdorf but the final decision was not so easy
for Rabbi Shimon Sofer. He expressed his doubts in a letter to his brother,
the Ksav Sofer. Indeed it would be an honor and responsibility to be rov of
the great city of Cracow, but here in Mattersdorf lived a talmid chochom
who had grown old and sick. The only person who could cheer him up and
bring a ray of light into his life was Rabbi Shimon, who would visit him
frequently and either talk in learning with him or even discuss daily
events.
Reb Shimon was in a quandary and asked his brother his shailoh. Was his
obligation in life to spread Torah in Cracow or should he stay in
Mattersdorf to save the life of this talmid chochom?
The Ksav Sofer was swift to reply. The Torah of many was weightier than
that of a single person and therefore he should accept the rabbonus in
Cracow. In any case, the talmid chochom of Mattersdorf should
accompany him and also settle in the big town.
The townspeople of Cracow waited in anticipation of the arrival of their
new rov. A small minority had preferred a different rov and they were not
too happy with the majority vote.
They decided that during the new rov's first drosho they would ask him
some difficult questions and thus lower his dignity in the eyes of those
present.
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They did not reckon however with Rabbi Shimon Sofer's keen perception.
As he walked up to the bimah on that first day, he had a feeling that some
of the crowd was planning trouble. As a result, he began his drosho
somewhat differently than he had planned.
"When I was a child living in Pressburg, there was a Jew who opened his
shop on Shabbos. My father, the holy Chasam Sofer zt"l, instructed me to
go to the Jew and inform him in the name of the rov that he was to close
his shop. I did as I was told, but the brazen Yid laughed in my face, telling
me not to bother him with such unimportant matters.
"I repeated his reply to my father, who told me to go to him again and say
that if he doesn't close his shop he will be punished from Above. This time
the shopkeeper became annoyed and warned me that if I dare to come
again he'll thrash me thoroughly. I expressed my fear to my father that he
would carry out his threat, but the Chasam Sofer commanded me, `Go to
warn him a third time, and if he tries to hit you I'll teach you now one of
the Holy Names of Hashem and that will protect you.'
"When the shopkeeper saw me approaching for the third time, he raised his
fist in anger and strode towards me. I concentrated on the Name my father
had taught me, and when the fellow reached my side he fell to the ground
in a dead faint.
"Morai verabosai," announced Rabbi Shimon. "If you have come to argue
in Torah with me lesheim Shomayim, so that the light of truth should shine
forth, you are welcome to do so and the Torah will be glorified and
strengthened. However, if your intentions are lo lishmoh and you have
come to harm me, I will have you know that I still remember the Sheim
that my father taught me."
Immediately the troublemakers were gripped by fear and they never dared
to trouble the rov.
As time went by, the house of Reb Shimon Sofer became the address for
anyone seeking advice, be it a shailoh in halachah, a difficulty in learning
or a question in business. Day and night the Rov's door was open to the
public and nobody left empty- handed.
One wintry night the world outside was bedecked with a thick blanket of
snow and even closed doors and windows could not completely prevent
the howling wind from somehow penetrating the cracks. On a night like
that the Rov was surprised to hear a knock on his door and he quickly
welcomed in a distraught Yid. His wife was in labor and was in grave
danger, and the young man begged the Rov to bless him and give him a
segulah.
Segulos were not Rabbi Shimon's line and he tried to explain that he didn't
know much about such things. However the man was desperate and
pleaded with the Rov to give him some sort of segulah.
The Rov's pity was aroused. He looked around him, trying to think of
something tangible he could give the man. Then, removing the scarf from
around his neck, he handed it to the young man, accompanied with two
strict conditions. The first was that he return the scarf immediately after
the birth, and the second condition was that the man was not to tell a soul
that the rabbi gave him his scarf.
With a lighter step and renewed hope in his pounding heart, the young
man made his way to the hospital where his wife lay. He covered her with
the scarf and within a few minutes the lusty cry of a healthy newborn was
heard, amidst joyous exclamations of surprise and wonder.
Remembering the Rov's conditions, the man ran back to Rabbi Shimon's
house, his heart bursting with joy and overflowing with gratitude. After
thanking the Rov profusely, he tarried another moment and said, "The Rov
should forgive my asking, but what is the reason for the two conditions
that the Rov made?"
"I'll tell you the truth," replied Rabbi Shimon kindly. "When you asked me
for a segulah, I honestly had no idea what to give you. But my pity was
aroused for you and your wife and I felt I could not turn you away. I
decided then that this scarf on my neck, soaked with the sweat of my toil
in Torah learning, will surely be a zechus for your wife. The Torah with
which it is permeated will bring about a healthy birth, and Boruch Hashem
you see that in the merit of Torah you were helped from Above.
"My first condition that you return the scarf, is simply due to the fact that
it is my only scarf, and when I learn at night I get very cold and need it to
warm me.
"The second condition, whereof I beg you again to keep the matter a
secret, is because I do not want people to disturb my Torah and avodah
with requests for yeshuos, refuos and segulos. For those they should go to
others who are better versed in these areas than I am."
(http://www.chareidi.org/archives5772/kisiso/fsksavsfkss72.htm)
Shabbos in Navi - Shmuel I Chapter 29
Recognizing HaShems Greatness on Shabbos
In this chapter we learn how the Philistine officers were angry at Achish
their king for allowing Dovid and his men to go into battle with them. The
officers convinced Achish to send Dovid away from the battle and Dovid
and his men returned to the land of the Plishtim. It is amazing that when
Achish had to give Dovid the bad news, he said (Shmuel I 29:6) chai
HaShem ki yashar atah, as HaShem lives, you are an upright person.
Further on it is said that Achish told Dovid (verse 9) yadatai ki tov atah
bieinay kimalach Elokim, I know for in my eyes you are as good as an
angel of G-d. It is amazing that a gentile had such wonderful praises for
HaShem and for Dovid. Throughout the week we are faced with many
challenges and it is difficult to always be cognizant of HaShems Presence.
HaShem, in His infinite goodness, bestowed upon us the Holy Shabbos,
which is His precious gift that allows us to be come close to Him. If a
gentile was able to discern the greatness of HaShem and of the righteous,
we certainly can be cognizant of HaShems greatness and of the great love
that HaShem has for us, His Chosen People.
Shabbos in Agadah
Shabbos is the marriage of HaShem and the Jewish People
The Medrash states that the idea that HaShem only gave the Shabbos to
the Jewish People can be reflected in a parable of the king sitting with the
queen and a commoner passes in between them. The commoner would
certainly be put to death. Similarly, a gentile who observes the Shabbos is
liable the death penalty, as he is attempting to place a barrier between
HaShem and the Jewish People. The Sfas Emes (Beshalach 5637) explains
that the six days of the week are a cloak in time as each day has an
influence even for the nations of the world. Shabbos, however, is
sanctified, similar to the concept of kiddushin, where a man takes a wife
and she is now forbidden to all other men. Thus, Shabbos does not have an
outer cloak. Rather, Shabbos only contains holiness, and only the Jewish
People, who are able to cleave to the body of the king, received the
Shabbos. It was for this reason that that the Jewish People could only
receive Shabbos after being liberated from Egypt, as their souls were then
purified and they then deserved to accept the Shabbos.
Shabbos in Halacha
Exception to the prohibition of insulating with a heat-retaining
material
Regarding heat-retaining materials, the prohibition of insulating only
applies to a kli rishon, i.e. the original pot that was heated on the flame. If
the food is transferred to a kli sheini, i.e. second vessel, one is permitted to
insulate that vessel with a heat-retaining material. Thus, if one needs to
insulate hot food on Shabbos, one should transfer the food to a kli sheini
and insulate that second container. Based on this ruling, one can wrap a
baby bottle filled with warm drink (kli sheini) in a towel to retain its heat.
Shabbos Challenge Question
Last week we posed the question: the Gemara (Shabbos 119b) states that if
everything is prepared properly on Friday night, then the bad angel must
declare that it should be this way the following Shabbos. How is it
possible that angels who do not change can be transformed from bad to
good? A reader responded: the angels that accompany us are those created
by our deeds during the week. We have the negative spiritual force of all
the sins we did, i.e. the bad angel, and we have all the good we did
during the week, i.e. the good angel. These angels can be changed
through teshuvah, as the Gemara states that zedonos naasu zichuyos,
which means that the forces themselves change or at least become
subordinate to the good angel and are forced to say amen. Shabbat has the
same letters as tashev return, repentance, and through observance of
Shabbos we cause a transformation in our deeds and our spiritual forces
known as angels created during that week. This is also symbolized by the
cleaning of the cup before Kiddush as this demonstrates that one has to
cleanse himself of all negativity from the week and only then can one pour
in the wine, which is akin to the bracha and shefa from above. The Pinei
Menachem answers that when a Jew receives the Shabbos with proper
preparation, then even the forces of evil transform to good, as all the
angels are created from our mitzvos and our actions.
This weeks question is: Why is Shabbos referred to as a kallah, a bride? If
you have a possible answer, please email me at
ShabbosTaamHachaim@gmail.com and your answer will be posted in
next weeks edition of Shabbos: Taam HaChaim.
Shabbos: Taam HaChaim Ki Sisa-Parah 5773 Is sponsored in memory
of the Rebbe of all Rebbes, the Heilege Noam Elimelech, Rebbe Elimelech
of Lizhensk
"Today, in our bitter exile, there are people who receive ruach hakodesh
more easily than in the time of the prophets." [Noam Elimelech]
Rebbe Elimelech of Lizhensk was the student of Reb Dov Ber of Mezritch
the brother of the Heilege Reb Meshulam Zusia of Anipoli. He was born in
1717, and died on 21 Adar in 1786
During the lifetime of The Maggid he traveled widely with his brother all
over Poland to spread Chasidus. After the Maggids death, Rebbe
Elimelech settled in Lizhensk and attained great fame, thanks to his lofty
life. During his lifetime, Lizhensk was turned into a center of Polish-
Galician Chassidism. There, many famous Tzadikim and Chassidic
activists of Galicia were educated and obtained their inspiration during the
18th century.
Rebbe Elimelech is the author of Noam Elimelech [Lvov 1798], a book
of commentaries on the Torah. In that book, the role of a Tzadik is set out
and explained, and the doctrine of Chassidism is explained in greater
detail. Many of his expositions are published in his work Darchei
Tzedek and other works.
The Melitzer Rebbe shlita, a direct descendant of the "Noam Elimelech",
stated that Rebbe Yisroel of Ruzhin said that 500 years before Rebbe
Elimelech was born, the world received abundance in his merit. Now, after
his death, even more so!
4 >:\D nou\D J trcdk trcd ihc
It is said that Rebbe Elimelech promised anyone who would visit his grave
that they would not leave this world without teshuva.
After Rebbe Elimelech passed away, Rebbe Reb Zisha of Hanipoli was
approached by his brothers students to be their new leader. Rabbi Zisha
declined and explained his reason with a parable. The passuk in Bereishis
2:10 states And a river went forth from Eden to water the garden and
from there it split into four paths.
The Torah is eternal and alludes to all events above and below for all
generations. Eden alludes to our holy master the Baal Shem Tov. The river
was his student the holy Mezritcher Maggid. The garden refers to my
brother the Rebbe Elimelech.
This then is the meaning: a river flows from Eden to water the garden, the
Torah flows as water from the Baal Shem Tov by way of the Mezritcher
Maggid to the Rebbe Elimelech. From there it separates into four paths:
they are :
1. The Holy Rebbe the Chozeh, or Seer, of Lublin;
2. The Holy Rebbe, the Avodas Yisrael, the Koznitzer Maggid;
3. The Holy Rebbe Mendel Rimanover; and
4. The Holy Ohev Yisrael, the Apta Rav.
Stories of Noam Elimelech
The Light of The Rebbes Prayer Sash
related by the Rabbi of Madin, grandson of the Ropshitzer
Rebbe Elimelech had a custom that after the afternoon Mincha service he
would converse with his close followers. He would then proceed to a
special private room to pray the evening Maariv service alone in seclusion,
purity and sanctity.
Rabbi Naftali Ropshitzer, a student of the Rebbe, always yearned to also
be in that room. He constantly wished to see the deeds of his Rebbe and
how he prayed at that time. Once he stole into the room unnoticed and hid
beneath the bed. The holy Rebbe entered and closed the door behind him.
He took his gartel, the traditional sash or belt used by Chassidim for
prayer and proceeded to fasten it about himself.
The first time he wound the sash about his waist the whole house was
filled with an awesome unbelievable light. The second time he tied the
gartel, winding it around, the light grew in intensity until the Ropshitzer
could no longer endure it. He grew weak and found himself fainting. He
called out in a loud voice.
Rebbe Elimelech heard the cries of distress coming from his student and
recognized their source. Naftali, my son, are you here? the Rebbe asked.
Fortunately, you did not remain here for the third and final time I wound
the gartel. If you had remained your soul would have surely left your body
from the intensity of the great light. Therefore leave now.
An Unusual Guest For Tea
related in the name of The Shinover Rebbe
The author of the Chasidic work, Maor vaShemesh, was a student of the
Rebbe Elimelech. Once he asked the Rebbe Elimelech to be allowed to
serve him, thereby learning directly from his Rebbe. Rebbe Elimelech
conceded and asked him for a cup of tea. After preparing the tea, the
student entered the room to give it to the Rebbe. Inside he saw the
awesome figure of an old man sitting beside Rebbe Elimelech. He was
overcome by fear, trembling and shaking so much so that he dropped the
cup spilling the tea on the floor and ran out.
Later Rebbe Elimelech saw his student and asked him why he hadnt given
him the tea he requested. He answered that he had brought it but when he
saw the figure of the old man he was so frightened he spilled the tea. The
Rebbe then said to him in Yiddish Oy vey iz das kind voos ken nisht
kiken dem taten in poonim arayn: Woe is to the child who cannot look his
own father in the face. That old man you saw was none other than our
forefather Avraham, peace be upon him!
, , "
Have a wonderful Shabbos
New Stories Ki Sisa-Parah 5773
Great Reward for a Good Deed
Once the Rebbe Reb Elimelech was on his way to the mikveh
accompanied by another Jew when he heard a heavenly voice call out, He
who helps the Rebbe Reb Shmelke overcome the wicked people in
Nikolsberg will be assured a portion in the World to Come!
Reb Shmelke had suffered terribly at the hands of some of the local
residents. Rebbe Elimelech asked the fellow who was with him if he had
heard anything. The man had not. The Rebbe said to himself, Since I
heard this myself, it is a sign that I must journey to Nikolsberg.
He set off for Nikolsberg, and when he arrived he went straight to the
house of the Rebbe Reb Shmelke and asked him permission to give a
discourse in the shul and rebuke the congregation. And what good will it
do for you to scold them? Reb Shmelke replied. They will accept no
tochachah. But Rebbe Elimelech insisted, and finally Reb Shmelke gave
in and granted him permission.
Rebbe Elimelech went to the shul, where many people had gathered to
hear his discourse, and he began to lecture. It seemed he had set out to
prove to them how several sins listed in the Torah could actually be
permitted. This type of speech was quite to their liking, and it whet their
palates for more. And so it was announced that Rebbe Elimelech would
speak again in the shul the next day, and the congregation returned in
droves; almost the whole town showed up to hear the discourse.
This time Rebbe Elimelech proceeded to prove to them how false were
yesterdays proofs and how all the sins in the Torah are quite grave and it
is forbidden to transgress even the slightest of prohibitions of the Rabbis
enactments and decrees. His words stirred feelings of repentance and
regret in their hearts until they began to cry. Our own Rebbe [referring, of
course, to Reb Shmelke] told us these truths, only we refused to listen to
him. We must all go to beg his forgiveness and make amends.
They went to their Rebbe and fell on their faces, begging for forgiveness.
They promised to listen and heed his words from then on now that Rebbe
Elimelech had proven to them that their Rebbes words were true.
Having accomplished his mission, Rebbe Elimelech asked to be granted
leave from the Rebbe Reb Shmelke and he left town.
When he left Nikolsberg, he heard another heavenly voice proclaim,
Since you have aided the Rebbe Reb Shmelke, we grant you that anyone
you bless within the next twenty-four hours shall be blessed.
Rebbe Elimelech walked and walked for almost a whole day, and yet he
did not encounter a single Jew to bless. The Rebbe cried before Hashem,
Here You have given to me this gift for twenty-four hours and whom will
I bless with it? Suddenly, he saw a woman walking in the field and
immediately he began blessing her. She became frightened and fled. The
Rebbe called after her, Do not be afraid! I am not an evil man, Heaven
forbid. Tell me: where are you from and what is your occupation? She
stopped running and answered his questions, then allowed Rebbe
Elimelech to finish blessing her and they each went on their way.
When the woman arrived home, she told her husband about the stranger
and his blessings. Sure enough, their fortune turned for the better, and their
standard of living grew until they were quite wealthy. Seeing the result of
the Tzaddiks blessing, the couple believed that this man had been Eliyahu
HaNavi in disguise, for they saw with their own eyes that all their
handiwork was blessed. This couple established a fine home with servants
in the city, and the wealthy man gave his servants permission to distribute
donations up to a gold dinar without even consulting him.
Time passed, and the Rebbe Reb Elimelech and his brother the Rebbe Reb
Zisha were traveling together, collecting charity to free captives, when
they heard about this wealthy and charitable man. They traveled to his city
and called on him, and his servants came to give them a donation. They
refused the amount the servants offered, though they were being offered a
golden dinar. They insisted on seeing the affluent man himself.
When they entered the rich mans home, his wife saw them and recognized
Rebbe Elimelech. Surely he has returned to take back all the wealth he
bestowed upon us. She was so overcome that she fainted, causing a great
commotion in the household. When she came to, she told her husband that
this man was Eliyahu who had blessed her several years earlier.
Rebbe Elimelech immediately declared that he was not Eliyahu, and he
had not come to take away their wealth, Heaven forbid. On the contrary,
he was happy to see that his blessings bore fruit. The wealthy man asked
them how much they needed to collect to redeem the captives. Five
hundred red coins, they said. The rich man left the room and soon returned
with the entire sum. But they refused his generous gift saying that they
wanted to let other Jews have a hand in the merit of this great mitzvah.
After much entreaty and pleading by the rich man, they accepted from him
half the amount. (Sichos Tzaddikim 17)
The Shamash and the Hidden Wine
On the second day of the yom tov of Shavuos Rebbe Elimelech was sitting
with his chassidim. He asked those assembled: Is there now anything that
we are missing? They answered, We would like to drink from the yayin
hameshumar, the hidden wine.
The Rebbe summoned his shamash and told him, Take your water
buckets and go to the cemetery gates. Turn facing away from the graves
and say, Melech has commanded that you give us wine from the yayin
hameshumar. Then take the buckets and bring them back to us. But take
heed: whatever happens, do not speak to or answer anyone you might meet
on the way home; you must ignore them.
The shamash nodded and left to do the Rebbes bidding.
He did exactly as the Rebbe said: he traveled to the cemetery, stood facing
away from the graves, and commanded that the buckets be filled with the
yayin hameshumar. His mission accomplished, he returned to town. When
he entered the town, he encountered a woman who asked for some of the
wine to cure her sick child. Of course, he ignored her as the Rebbe had
commanded. But within moments more people appeared with requests,
until there was a line of people following the shamash, crying, imploring,
and shouting at him to give them some of the wine. The shamash walked
faster and faster as he made haste to reach the Rebbe.
>:\D nou\D J trcdk trcd ihc 5
When the shamash entered the house, the people who had followed him
made a grab for the buckets. Panicking, the shamash cried out, Go away
and leave me alone! As soon as he said these words, someone hit the
shamash over the head and both buckets of wine fell to the ground. The
special wine poured out and was lost. (Ohel Elimelech 139)
Sending Our Prayers Up to Heaven
Once, the holy Rebbe Elimelech of Lizhensk was studying a difficult
gemara in Maseches Chulin: Rabbi Pinchas ben Yair said to Rebbi: It
appears to you that I am vowing against the benefit of klal Yisrael.
However, Jews are holy. There are those who wish to give but have none,
and those who have but do not wish to give. Tosafos comments: It
makes sense to call those who wish to give but have none holy; their
hearts are good and its not their fault that they have nothing to give.
However, those who do have but do not wish to give why are they
called holy? Tosafos answers: They are still called holy because they
do give if shamed into it.
This answer bothered the Rebbe Elimelech very much. What good does it
do to say that he who has but does not wish to give will give because he is
embarrassed? How can you call such a person holy?!
Rebbe Elimelech was so distressed that he did not merit understanding the
holy words of the Tosafos that he could not eat at all and he began to
weep. He cried so much that he fell asleep from the anguish and distress.
As he slept, he dreamt. In his dream, one of the Baalei Tosafos, the Ri,
visited him and said, My son, I have heard your cries and seen your tears.
I have been sent from Heaven to explain to you the meaning of our holy
Sages. They were very careful in their wording to describe the Jews as
holy in plural. Know that from the thoughts and intentions behind a
mitzvah as well as the act of the mitzvah itself an angel is created with a
body and soul; if one of these ingredients is missing whether action or
intention the angel will be lacking as well. Those who wish to give but
have none create the soul of the angel they have the intention and
thought but lack the action, the actual performance of the mitzvah. And
those who do have money and do not wish to give it, but still they give out
of embarrassment, have performed the action though they do not have the
proper intention behind it. This action creates the body of the angel. This
is one of the kindnesses of Hashem that they are both called holy since
between them a full angel is created with both body and soul.
The next morning Rebbe Elimelech woke up full of joy that he had been
enlightened as to the meaning of our Sages. (Ohel Elimelech 96, in the
name of the Chameish Yados, Vayeira)
True Soul Searching (Cheshbon HaNefesh)
The Rebbe Reb Zisha of Hanipoli once related the following story during
Shalosh Seudos, the mystical third Shabbos meal:
Once, when my brother Rebbe Elimelech of Lizhensk and I were walking
(this was during our self-imposed exile), we encountered a strong gusty
wind. It was freezing cold and much snow had fallen on us that day. This
was the third day of our wanderings since we had tasted any food. We
realized that we had to reach some inhabited area and eat something or we
would perish!
By nightfall we came to a remote village. After praying the Minchah and
Maariv prayers and tasting some food, we found a place to sleep on the
ground, and I prepared myself to recite the bedtime Shema.
My brother Rebbe Elimelech called out to me: Zisha, What are you
doing? We must be Masters of Reckoning. (Meaning that we should make
a reckoning of the days deeds and consider how we could refine our
characters and rectify our misdeeds.) Truthfully spoken, said I. My
brother began to put into writing a list of the sins he had committed that
day. After listing them all, he counted 111 transgressions that he had
performed on that day alone. He immediately began to repent and cried out
until Hashem had mercy on him and erased all his sins. Then he went to
sleep.
This was the story Reb Zisha recounted at the Shalosh Seudos meal.
One of those present at the table of the saintly Reb Zisha spoke up and
said: We arent afraid of the types of sins your holy brother recorded, and
we surely would not get Gehinnom for committing them. What sins could
your brother possibly have transgressed? He didnt eat any forbidden food
because you were fasting. It wasnt Shabbos so he couldnt have
transgressed that either. Your brother was a Tzaddik, a foundation and
pillar of the entire world; he surely wasnt a sinner. Especially on the third
day of a week-long fast. What could that list of 111 sins possibly be?
Maybe he thought that he interrupted his divine rapture in the meditation
of Hashem for one second and considered that a sin? But on our level we
dont even consider such transgressions or fear such crimes.
When the saintly Reb Zisha heard the protests and arguments of his guest,
he grew angry. What are you talking about? he retorted. Why shouldnt
you be punished for such sins? Maybe because that day you ate a nice
meal and we starved from fasting? Or because you sat warm and cozy at
home while the wind and snow beat down on us outside? Or because you
wore shoes and we traveled barefoot so that the cold caused blood to flow
from our feet? Why do you not fear such transgressions? If you are
thinking of the teaching of our Sages that Hashem is more exacting with
the Tzaddikim and judges their deeds within a hairs breadth (Yevamos
22b), then you have misunderstood that Talmudic statement! First you will
be judged and punished in Gehinnom for the greater sins you have
committed. Then, once you have been cleansed and are considered a
Tzaddik and a saint, then you will be judged and punished exactingly
within a hairs breadth for smaller violations. I am relating to you this
story about my saintly brother to teach you that he counted 111 sins that he
had committed. This should teach you to what extent you should distance
yourself from evil and do good. (Beis Pinchas, p. 25).
The Three Visitors
The Rebbe of Dzikov would relate the following tale every year:
The holy Rebbe of Belz told the holy Rebbe of Kominka the reason behind
a trip that the Rebbe Elimelech made to see the Rebbe Reb Shmelke of
Nikolsberg. Once, the three patriarchs, Avraham, Yitzchak, and Yaakov,
visited Rebbe Elimelech. He asked them how the coming year would fare.
They answered him that all the prayers of the past had been accepted for
good more so than in previous years. The next year they came again, but
this time they said the opposite: none of the prayers were able to ascend
properly. If not for the four pillars of the world, the world would not have
been able to continue existing. Rebbe Elimelech asked the patriarchs to
reveal the identity of these four pillars. They told him that one of these
four was the Rebbe Reb Shmelke of Nikolsberg. Rebbe Elimelech traveled
to Nikolsberg to see the Rebbe. When he arrived at Reb Shmelkes door
unannounced, Reb Shmelke ran toward Rebbe Elimelech and said to him,
Who are the other three? (Ateres Zekeinim, p. 24; Ohel Elimelech 9)
Shabbos Arrives Early in Lizhensk
One of Rebbe Elimelechs chassidim related that every Wednesday, when
they chanted the psalm of the day from the daily Shacharis morning
prayers, and they reached the verse of Lechu neranenah... they already
felt a taste of Shabbos. (Eser Tzachtzachos 26; Ohel Elimelech 247)
On one occasion Rabbi Elimelech and Reb Zushya were staying at an inn.
Each night non-Jewish peasants would enter their room and jestingly beat
the one who lay nearest the fireside, Reb Zushya. One night, Rabbi
Elimelech offered to change places with his brother so that he could take
the beatings instead. Suggesting that Reb Zushya had suffered enough of
this "Divine admonishment" the agreement was made and Rabbi Elimelech
lay next to the fire instead. That night, the common gentiles again entered
to begin their jest. This time, however, one of them said that the one by the
fire had taken his fair share of the treatment, and now it would be better to
jest with the other one! Again Reb Zushya took the beatings. Afterwards,
he told his brother that whatever is decided in Heaven transpires!
Rebbe Elimelechs Tea Mug
Reb Mordechai of Neschiz was a disciple of Rebbe Elimelech. When the
Rebbe passed away, Reb Mordechai inherited the Rebbes tea mug. The
Rebbe would say that when one drinks tea, he is in the spiritual realm of
Asiyah, the World of Action, and he can do many things that otherwise he
could not do. Once, a barren woman asked Reb Mordechai to intercede on
her behalf to Rebbe Elimelech that he should pray for her to bear children
since the doctors had given up hope. Go to him during tea time, was Reb
Mordechais advice. She did and received a blessing. Indeed, Reb
Mordechai used to say, Many barren women were blessed with children
because their plight was mentioned to me while I drank tea from Rebbe
Elimelechs mug.
The holy Rebbe Meir of Premishlan taught that this is hinted at in the
prayer Tehei hashaah hazos sheas rachamim May this time be an
auspicious time of mercy. The word for may, , can be read as ,
tea. Therefore the prayer can be read: Tea time is a time of mercy. In
fact, the Gerrer Rebbe, the Chiddushei HaRim, used to say that Reb
Mordechai of Neschiz was able to resurrect the dead using the tea mug of
his Rebbe, Rebbe Elimelech of Lizhensk.(Ohel Elimelech 130)
Spilled Ink
Before Rav Mendel Rimanover was revealed as a Tzaddik and Rebbe
possessing ruach hakodesh, divine intuition, he appeared at Rebbe
Elimelechs table as just another chassid, a regular devoted follower.
One Shabbos, the Rimanover was sitting with all the other chassidim when
the shamash brought in the Rebbes soup and placed it in front of the
Rebbe. The Rebbe took the bowl of soup in his hands, overturned it, and
spilled its contents onto the table. Suddenly gripped with fear, the
Rimanover shouted, Oy! Rebbe! Surely they will put us all in jail. You
must stop immediately!
The other guests almost burst out laughing at hearing such strange remarks
coming from Reb Mendel, but they restrained themselves in the presence
of their holy Rebbe. Rebbe Elimelech said to Reb Mendel, Relax, my
son, we are all safe. We are all here right now. The others were
astonished at the Rebbes remarks until Rebbe Elimelech explained what
had transpired that had led him and Reb Mendel to say what they did.
6 >:\D nou\D J trcdk trcd ihc
A high-ranking government official had decided to pass a harsh decree
against the Jews. He had tried many times before, unsuccessfully, to write
out charges and have the king stamp and seal them with his ring. Today he
wrote out the charges once again, determined that this time nothing would
stop him from carrying out his wicked plan. He was about to use sand to
blot the ink and dry it when I overturned my soup bowl. The official
became momentarily confused, picked up the inkwell instead, and
proceeded to spill ink all over the accusatory letter he had just written!
This young man, the Rebbe concluded, indicating Reb Mendel, was able
to witness what I did, but only by divesting himself fully from the physical
world. He forgot that we were in fact here in this room. He imagined that I
had actually used my hand and physically overturned the inkwell. He
became frightened, and in his terror he called out for fear that we would be
arrested for my actions.
Now everyone understood what lofty a level of ruach hakodesh this young
man could perceive. (Ohel Elimelech 185)
The Baal Teshuvah
This story was related by the Rebbe Reb Zisha to Rebbe Shneur Zalman of
Liadi, the Alter Rebbe of Chabad, as Reb Zisha heard it from his brother
Rebbe Elimelech:
The chassidim of the Mezritcher Maggid used to take shifts, taking turns
serving their Rebbe. Once, when Rebbe Elimelech was on duty, the
Maggid called him in from the adjoining room. The Maggid said to him:
Melech, do you hear? They are saying up in the heavenly academy that
ahavas Yisrael means loving a completely wicked person just as much as a
truly righteous Tzaddik. A Tzaddik has the power to awaken latent powers
of the soul and help men repent and do teshuvah to return to their Maker.
A quorum of ten from the holy brotherhood can even cause a completely
wicked man to repent his misdeeds!
In the morning Rebbe Elimelech related this incident to his fellow
chassidim, and then and there they decided to undertake the mission. They
discussed the message of the Maggid among themselves, their
conversation was replete with various quotations of the Sages and stories
of baalei teshuvah.
A passerby overheard their conversation and began laughing and making
fun of them. What are you doing sitting together in the beis midrash
speaking about learning Torah and repenting? What is the use of Torah
and repentance?
The holy brotherhood stopped their discussion and began praying and
saying Tehillim with great passion, weeping, and devotion.
The passerby continued to mock the chassidim. He called them batlanim,
lazy good-for-nothing loafers. Finally, they responded to him by painting a
picture of how important Hashem considers a Jewish soul. They spoke to
him until he himself was awakened to repentance. In a few days they
succeeded in transforming him into a complete baal teshuvah. (Additions
to Likutei Amarim and Ohr Torah, published by Kehat, pp. 256, no. 42;
originally cited in Sefer HaSichos, Summer of 5700, p. 116)
Dancing Angels
Rebbe Yechezkel of Kozmir related in the name of his Rebbe, Reb Shmuel
of Korov, that once on a Friday Rebbe Elimelech did not say the
customary Tachanun prayers which are usually omitted only for a joyous
occasion. His chassidim were dumbfounded. While they were wondering
about the reason for this aberration, a poor man walked into the beis
midrash and asked the Rebbe to help him marry off his daughter, who was
in her thirties and still unmarried due to his great poverty and inability to
provide even a modest dowry.
There was a terrible plague rampant in those parts at the time, and there is
a well-known segulah against plagues to help marry off orphans. Rebbe
Elimelech quickly arranged a match for the poor mans daughter with the
bakers assistant, who was an orphan. [According to another version, he
was a water carrier.] The Rebbe signed the tenaim right then and there and
urged them both to appear that night; they would wed right away and he
would attend their wedding.
The Rebbe went himself to two tailors and commanded each of them to
make haste and prepare clothing for the bride and groom. The preparations
commenced, and before nightfall the two were wed joyously.
Now the disciples understood why the Rebbe had skipped the Tachanun
prayers!
The Koznitzer Maggid played the violin, and the Chozeh of Lublin acted
as badchan to bring joy to the bride and groom and entertain the guests
with the rhyming prose known as grammen. Rebbe Elimelech said to
Rebbe Shmuel of Korov, Come, let us go to sheva berachos! When they
arrived at the wedding, just in time for the sheva berachos and benching,
the Chozeh of Lublin was in the midst of his grammen and the guests were
dancing and merrymaking to fulfill the mitzvah to make the bride and
groom happy. Reb Melech turned to Reb Shmuel and said, Do you see
the angels who have come from Heaven to dance with us? Do you see the
fire encircling the dancers?
Reb Shmuel shook his head. He did not see any such thing. The Rebbe
took a handkerchief and rubbed Reb Shmuels eyes with it and then he
saw the fire!
Rebbe Elimelech soon joined in the dancing and he danced for more than
an hour. When he finished dancing, Rebbe Elimelech decided to uplift the
spirits of the chassan and kallah with a grammen. He used a gematria and
said: The words chesed and emes, kindness and truth, are numerically
equal to chassan and kallah! Then he prayed. Ribbono shel Olam!
Master of the universe! As a reward for our dancing, which we did to
fulfill Your mitzvos, we should merit that You extinguish at least one fiery
coal that was prepared for us in Gehinnom! (Based on Ohel Elimelech
127 and 153)
(Excerpts from the new book - Mipeninei Noam Elimelech: A selection of
teachings, stories, and parables of Rebbe Elimelech of Lizhensk, translated
and compiled by R' Tal Moshe Zwecker. Visit the author's website at
http://www.chassidusonline.com)
Have a wonderful Shabbos, Prepared by Rabbi Binyomin Adler.
For sponsorships please call 248-506-0363 To subscribe weekly by email, please email
ShabbosTaamHachaim@gmail.com View Shabbos: Taam HaChaim and other Divrei Torah on
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Rabbi Yitzchok Adlerstein
Maharal's Gur Aryeh
Hashems True Honor(1)
Moshe said, Please show me Your Honor. Hashem said, I will pass all
my good before youYou will see My back, but My face shall not be
seen.
Rashi: He showed Moshe the knot of His tefillin.
Maharal: We will be best served by considering some introductory
remarks before analyzing Rashis comment, which is taken from Chazal.
They will help you to get past any hesitations you may feel when you
come across passages similar to this, in which the message seems
inscrutable, and altogether foreign to the plain sense of a verse.
You must realize that no one took the words of Torah more seriously than
Chazal did. Their approach to any pasuk is its genuine peshat, to the
exclusion of the approaches taken by others. Only Chazal combine the two
elements necessary to explicate Divine text: meticulous attention to the
words, plus full appreciation of their depth. Others, removed from true
wisdom, will utterly reject their words as hopelessly estranged from the
text. Those who comprehend the Torahs wisdom are, to the contrary,
astounded by Chazals facility in conveying an accurate sense of the
meaning resident in the words.
Moshe did not ask to see G-d, which of course is an impossibility. Since
He lacks any physical characteristics, there is nothing to see. Similarly, he
did not ask to fully comprehend what Hashem is, which is also impossible
for a human being. Rather, he asked Hashem to show him His kavod, His
honor. This is quite different from His essence. His honor, in this context,
means a full understanding of His loftiness, of the grandeur of His elevated
place, of the distance between Him and our puny understanding.
You probably already know that tefillin is synonymous with splendor,
honor, glory. Don your headgear of splendor(2) refers to tefillin, in the
view of Chazal. Similarly, looking at the Megilahs description of the
reaction of the Jews to their miraculous deliverance in the days of
Mordechai and Esther to the Jews there was light and happiness, joy
and honor(3) Chazal understood the final element of that set to mean
tefillin.
Hashems response to Moshes request is that this, too, was impossible.
My face will not be seen. Engaging Hashem frontally, so to speak,
means understanding His honor, or the extent to which He is different
from everything else. That honor is symbolized by the tefillin, as we
wrote above. The knot of the head tefillin sits at the back of the head, or at
a place distant from the face. We can often recognize people from behind,
but our identification of them is never as certain as it is when looking at
someones face. Similarly, Hashem told Moshe that he could (and would)
be given some understanding of His honor, but not the clear, unambiguous
understanding that he asked for. Moshe would have to content himself
with the best that a human being could hope to achieve. He would
recognize Hashems loftiness relative to all else in the universe, but not in
the complete sense that could be called Hashems tefillin, His true honor.
Moshe would see (and comprehend) only in a somewhat remote sense.
Pressing on even deeper, we realize that the significance of the knot is that
it ties and fixes the tefillin to its wearer. Applied to Hashems honor, we
grasp that honor that stays bound to its wearer cannot be honor in its true
fullness. If honor is the revelation of inner meaning, it is present only
when that honor becomes observable to others! Yeshayas oft-quoted take
on Hashems honor is that it the whole world is filled(4) with it. This
does not mean that everyone and everything on earth comprehends Him
and values Him for what He is. We know that this is not the case. Yeshaya
does mean that His honor understanding His lofty station is not bound
>:\D nou\D J trcdk trcd ihc 7
so closely to Him that it can be accessed only in special proximity to Him.
To the contrary. The world is saturated with hints of the difference
between the mundane and the Divine. His honor truly spills over to every
nook and cranny of creation, all of which refracts His greatness.
Understanding all of this honor, however, is still beyond the ability of a
single person even Moshe. He would be given instruction in a more
limited form of honor one held closer to Hashem, bound to Him like
the knot of tefillin holds it close to the body of the wearer. This
understanding of His honor is more limited, less accessible than unbound
honor. The latter, the tefillin themselves, is pervasive and universal the
presence of Elokus in everything that is so remarkable, that it would give
us a much better understanding of His greatness were we only to be able
to see it.
This matter is a very deep topic. What we can grasp of it, I have hinted
here.
1. Based on Gur Aryeh, Shemos 33:23; Beer HaGolah, 3rd Beer;
2. Yechezkel 24:17 3. Esther 8:16 4. Yeshaya 6:3
Rabbi Oizer Alport
Parsha Potpourri
Parshas Ki Sisa Vol. 8, Issue 21
Commemorating 8 years of being Shomer Shabbos (Michelle Krukas)
) 30:23 (
When the Megillah first introduces us to Mordechai, it tells us not only his
name, but the names of several of his ancestors, recording that he was
Mordechai the son of Yair who was the son of Shimi who was the son of
Kish. Why does the verse mention all of these ancestors, especially when
the commentators explain that these werent his direct father and
grandfather, but more distant ancestors? The Gemora (Megillah 12b)
explains that each name teaches us something: teaches that
Mordechai was he lit up the eyes of the Jews
through his prayers, indicates that Hashem was
listened to his petitions, and hints that he was
he knocked on the doors of Mercy.
The Vilna Gaon explains that a person has 4 senses: sight, hearing, smell,
and speech. Three of these are needed for the purpose of learning Torah:
sight to see what one is learning, hearing to listen to what somebody is
teaching, and speech to share it with others. The sense of smell has no
connection to Torah study, but its place is in the Divine Service in the
Temple, as the verses in the Torah which discuss the offerings repeatedly
speak about them as being a ' a pleasant smell to Hashem.
Today when we dont have offering, we instead have prayer in its place.
The Gemora in Chullin (139b) asks where Mordechai is hinted to in the
Torah, and it answers that he is alluded to in the beginning of Parshas Ki
Sisa, where the Torah lists the spices that were used in creating the
anointing oil. The first of the spices is called pure myrrh which
the Targum translates into Aramaic as , which sounds like
Mordechai.
The Vilna Gaon explains that the Torah is teaching us that the choicest of
all of the spices is Mordechai, which means that he is the most connected
to the concept of prayer which corresponds to the sense of smell. For this
reason, he had all four of the senses in his prayers, as he lit up the eyes of
the Jews with his entreaties, Hashem listened to his prayers, he knocked on
the doors of Mercy by speaking his petitions, and his very name and his
very essence connote that his prayers were the epitome of a ' .
The Haggadah Shel Pesach Reiach Dudaim takes this Gemora one step
further. The Rambam writes (Hilchos Klei HaMikdash 1:3) that the pure
myrrh in the anointing oil was made from the blood of a non-kosher
animal from India. The Raavad disagrees vehemently, arguing that no part
of a non-kosher animal could ever be part of something that is used in the
Beis HaMikdash.
The Kesef Mishneh defends the Rambam by explaining that since the
substance in question is dried out and ground into a fine powder, its
considered a totally different object and is therefore permitted even though
it originally came from a non-kosher animal. Even so, why is Mordechai
alluded to specifically in an object which has such questionable origins?
The Medrash comments on a verse in Iyov which says (14:4)
by explaining that this verse refers to the concept of something pure
coming out of something impure, such as the red heifer making one person
pure but another person impure. One of the examples given is the pure and
holy Mordechai who was descended from the impure Shimi ben Geira.
This is alluded to by the fact that Mordechais name is hinted to in a non-
kosher animal which according to the Rambam finds its way into the Beis
HaMikdash.
As far as why Mordechais name is alluded to in the Targum instead of in
an actual verse in the Torah, a sefer called Divrei Purim explains that
because a critical part of the miracle of the Megillah was due to
Mordechais knowledge of other languages so that he could understand the
plot of Bigsan and Seresh who spoke in a foreign language assuming that
nobody listening could understand them, Mordechais name is therefore
hinted to in the Targums translation into a foreign language.
As an interesting aside, although the Gemora provides a source for Haman
from a verse in Parshas Bereishis, Rav Yosef Chaim Zonnenfeld suggests
that he is also alluded to in the section of spices together with Mordechai.
Of the 11 spices, all are sweet-smelling except for galbanum
(30:34) which has a very foul odor. Not surprisingly, the word has
the same numerical value as Haman.


' ) 31:16 - 17 (
These verses discuss the mitzvah of observing and guarding Shabbos,
which is a sign between Hashem and the Jewish people. In commanding
the Jewish people to observe Shabbos as an eternal covenant, why does the
Torah write the word forever with the letter and then switch
one verse later to write it without the letter ?
The Gemora in Shabbos (69b) records an interesting dispute regarding the
law governing a person who finds himself lost in the desert, and because
he doesnt know what day it is, he is unsure when to observe Shabbos.
Chiya the son of Rav maintains that the person should observe the
following day as Shabbos and then count six days before again observing
Shabbos. Rav Huna argues that he should first count six days and only
then observe the first Shabbos.
The Gemora explains that Chiya the son of Rav derives his opinion from
the first person, Adam, who was created on Friday. For Adam, Shabbos
was the next day, followed by six days of the week and then another
Shabbos. Rav Huna, on the other hand, focuses on the Creation of the
universe. From this perspective, first there were six days of the week and
only then came Shabbos. The law is decided in accordance with the
opinion of Rav Huna.
The Vilna Gaon brilliantly suggests that the anomaly in our verses teaches
this law. Because the second occurrence of the word forever is written
without a , it can also be read as meaning hidden (). The Torah
prescribes that a person to whom Shabbos is hidden, as he is lost in the
desert and doesnt know which day of the week it is, should follow the
order of the Creation of the world as per the opinion of Rav Huna, in that
first there were six weekdays ( ' ) and
only then came Shabbos ( ).
) 32:15 (
The Gemora in Megillah (3a) notes that because the letters in the Tablets
were carved out from one side all the way through to the other, it was a
miracle that the letters and remained in place. All of the other
letters were partially connected to the rock around them. Because these
two letters were circular, the piece of stone in the middle formed from
carving them out was completely unattached and would have fallen out if
not for this miracle.
In his blessing to his son Yissochar (Bereishis 49:15), who was one of the
tribes most dedicated to Torah study, Yaakov said . It has been
a sad fact throughout Jewish history that the institutions and individuals
focused on learning and teaching Torah have often found themselves
strapped for funds without any apparent source of assistance. Rav
Gedaliah Schorr beautifully suggests that Yaakov specifically referred to
Yissochars descendants with these two letters and to hint that just
as these letters inexplicably remained intact without any support, so too
will those who dedicate their lives to the study and teaching of Torah
miraculously succeed in their mission.
Parsha Points to Ponder (and sources which discuss them):
1) Rashi writes (30:34) that one of the spices included in the incense
galbanum had a foul aroma, but it was included to teach us the
importance of included wicked Jews when we pray and fast. If one has a
choice between praying in a minyan where everybody is righteous or in a
minyan where some are wicked, which should he choose? (Sefer
Chassidim 770, Ayeles HaShachar)
2) The Gemora in Yoma (85b) derives from 31:16 that we are required to
desecrate Shabbos to save a fellow Jews life. If a Jewish court has
convicted somebody of a capital crime and sentenced him to death, may
one still desecrate Shabbos in order to save his life? (Biur Halacha 329:4)
3) Rashi writes (32:29) that the righteousness of the tribe of Levi during
the sin of the golden calf earned them the right to serve in the Temple
instead of the first-borns. Still, Rabbeinu Bechaye writes that even today it
is a great merit to be a first-born, and this is still considered a spiritual
advantage relative to other Jews. Where do we find that this advantage is
legally taken into account to give a first-born precedence due to his
additional holiness? (Mishnah Berurah 128:22)
4) The Gemora in Gittin (60b) derives from 34:27 that it is forbidden to
say parts of the Written Torah by heart. Is it permitted to say Tehillim
from memory? (Shut Chavos Yair 175, Chai Odom 8:11, Mateh Ephraim
619:23, Kaf HaChaim Orach Chaim 49:6, Mishnah Berurah 49:6, Piskei
Teshuvos 49:1, Maadanei Asher 5768)
5) According to the opinion that the reading of Parshas Parah is a Torah
obligation (Orach Chaim 685:7), is a woman required to come to the
synagogue to hear it as she does for the reading of Parshas Zachor, and if
not, what is the difference? (Moadim UZmanim 2:168)
Answers to Points to Ponder:
1) Rav Aharon Leib Shteinman is unsure, but writes that it is presumably
preferable to pray in the minyan that is all righteous, just as the incense
8 >:\D nou\D J trcdk trcd ihc
would smell even better without the galbanum. The Sefer Chassidim
writes that one should take care not to pray next to a wicked person, which
will cause him to have evil thoughts when he prays and the Shechinah will
distance itself from him.
2) The Pri Megadim rules that just as the court may not actually execute
somebody on Shabbos, so too it is forbidden to passively allow somebody
who has been sentenced to death to die on Shabbos, as this is also
considered a forbidden form of execution and we must desecrate Shabbos
in order to extend his life if only temporarily. After quoting this opinion,
the Chofetz Chaim disagrees, explaining that the Torah only commanded
us to value each moment of life for somebody who himself values each
second of his life. However, a person who has committed a capital sin for
which he has been sentenced to death has demonstrated that he doesnt
properly value his life and is considered already dead, in which case it is
forbidden to desecrate Shabbos to save him.
3) The Mishnah Berurah rules that if there is no Levi present to wash the
hands of the Kohanim prior to Birkas Kohanim, it should be done by a
bechor, who still possesses a degree of added holiness.
4) The Chavos Yair permits saying Tehillim by heart, as it is permissible
to say parts of the Written Torah by heart if they are well-known to all.
Additionally, since Tehillim is said to arouse Divine mercy, it is
considered a form of prayer, which may be said by heart. The Chai Odom
argues that Tehillim is not sufficiently well-known and may not be said by
heart; this is also the opinion of the Kaf HaChaim. The Mishnah
Berurah rules like the Chovos Yair, as the Vilna Gaon maintains that the
prohibition only applies when one is exempting others from an obligation,
which isnt the case here.
5) Rav Moshe Shternbuch rules that women dont need to hear Parshas
Parah. Those who obligate them to hear Parshas Zachor maintain that it is
an obligation on every individual, including women, to eradicate Amalek,
but preparing the ashes of the red heifer is a communal obligation which
they neednt hear.
2013 by Ozer Alport. To subscribe, send comments, or sponsor an issue, email
oalport@optonline.net

Aish.Com - Rabbi Stephen Baars
Brainstorming With Baars
Parenting Made Easy
What makes parenting so difficult is this universal principle of human
existence:
"No matter how objectively good and valuable something is,
if it is given and not earned it will inevitably be abused."
This principle explains why, for example, if you give your son or daughter
a new Ferrari for their 16th birthday, you will be lucky if by their 17th
birthday, the only thing in ruins is the car.
Why?
They didn't earn it.
One of the most consistent truths we have learned from history is that
mankind destroys what he hasn't built (i.e., earned). This powerful idea has
destroyed and ended countless empires, civilizations, nations, businesses
and family riches.
Others seem so surprised to read headlines about the children of
prestigious families who bankrupt pedigreed fortunes. To the untrained eye
it seems so unnecessary.
But the truth is, as the Torah testifies, it cannot be any other way. The
greatest physical good ever created was the Garden of Eden. It was merely
a question of time until Adam did something so that he would be exiled
from it.
Why?
He didn't earn it. (Editor's note to author: So why did God give it to Adam
knowing he would ruin it? Author's note to Editor: Good question, we will
get to it.)
Similarly, in this week's Torah portion, it was practically inevitable that
the Jewish people were going to build a Golden Calf, or something
similarly offensive. (Editor's note again: Curious - why did God do all of
this if He knew they would abuse His gifts? Author's note to Editor: Same
question, hang on there.)
Giving someone else a better life, whether the giver be God or a parent, is
one of the most perplexing struggles of existence.
Let me explain. Hopefully you have raised your standard of living so that
you don't live the way you grew up. You therefore have a choice, to raise
your children in the lifestyle you were raised, or give them the advantages
from which you have earned.
Do you see the dilemma? Why did you work so hard if not at least to help
your children? Unfortunately though, the more you give them, the less
they can earn themselves, and therefore, the less they will value what they
have. It's probably the vast majority of parents who say, "I have worked
hard so my children won't have to go through what I went through." "I
want them to have better opportunities than me." Unfortunately, these well
intentioned sentiments are misplaced.
Why?
Because you wouldn't be a better you if everything you have earned was
just given to you instead.
By example, Jane grew up in abject poverty, struggled and studied hard
and eventually put herself through Harvard Law School. She graduated
and immediately got a great job and eventually became fabulously
wealthy. Jane saw education as her ticket out and up.
Within a week of the birth of her new son Daren, she naturally (and
equally mistakenly) signed him up for the best education money can buy.
Clearly, Jane and Daren are not going to have the same lives. When (and
if) Daren graduates Harvard it will not mean nearly as much to him as the
same event did to Jane.
You can't give your children twice the good stuff and half the bad of what
you had and think you figured it out. If your parenting strategy
(intentionally or unintentionally) is one of trying to make your children's
life as easy as possible, then it's only a matter of time until you see them
make it incredibly more difficult for themselves.
Easy parenting is not making life easier and removing every obstacle for
your children. This will not equate to a better life - in fact, it will
inevitably lead to many more difficulties, for them and you. Lowering the
barriers will not help them run faster or jump higher.
Alternatively, making life difficult for your children doesn't help either. It
may simply leave them to not try at all. Neither ease nor difficulty inspire
children to succeed.
The only thing that inspires children is inspiration.
At the heart of all successful people was a moment of inspiration that
made every obstacle vanish in their minds.
The mistake parents often make is in trying to recreate that experience and
motivation for their children, they remove the obstacles and forget the
inspiration. Children are not overburdened - they are simply under-
inspired.
Parenting is made easier through inspiration. If you inspire your child
nothing will stand in their way. That is parenting made easy.
(Author's note to Editor: Here is your answer.) It's just a matter of time till
we find our way back to the Garden of Eden and Mount Sinai, because
God started by inspiring us.
Brainstorming Questions
Question 1: Who do you think has an easier time raising children, the
parent who financially lacks nothing, or the parent who is constantly
struggling to make ends meet?
Question 2: Would you buy your 18 year old a Ferrari for their birthday
(if you had the money)? What about a lottery ticket?
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Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com

Dr. Avigdor Bonchek
Whats Bothering Rashi?
Parashas Ki Sisa (73)
Rashi interprets the Torah's grammar with surprising results.
Shemos 32:24 - "And I said to them: Who has gold? Take it off from
yourselves and give it to me. And I threw it into the fire and this calf came
out."
Rashi
And I said to them (Hebrew: "va'omar lahem"): Rashi: I said to them
(Hebrew: Omar lahem) one thing alone: Who has gold?" And they quickly
took off (their gold) and gave it to me.
What Is Rashi Saying?
Rashi gives the verse a very different meaning from what we would have
expected. The verse seems to say that Aaron asked them: Who has gold?"
and then he said to them "take it off of yourselves and give it to me."
But Rashi says it doesn't mean this. Aaron only asked the people "Who has
gold?" the rest of the verse is not Aaron's words. They just tell us what the
people did - they took the gold off from themselves and gave it to Aaron.
Questioning Rashi
But how does Rashi know this? On what basis does he change its simple
meaning?
Hint: This depends of some subtle grammatical rules.
Understanding Rashi
An Answer: The Hebrew word "Hisparku" can mean either:
1) They took off (from themselves) or
2) (a command) Take it off (from yourselves)".
Rashi chooses # 1 and which means these are not Aaron's words. He
rejects #2 which would mean these are Aaron's words.
But why does he do this?
Hint: Look at the next word "Vayitnu".
An Answer: "Vayitnu" means "and they gave"; while "V'yitnu" would be a
command -means "and they should give."
So if it means "and they gave", it is a description and not a command. So
too the word "hisparku" must be a description and not a command. Perhaps
it is for this reason that Rashi concludes that Aaron never told them to take
off their gold jewels.
And if we look at verses 32:2 & 3 above we see that Aaron told them
"Parku" which means take off of someone, it is a transitive verb. But the
next verse says the people "vayisparku" "took off of themselves.
Aaron had asked them to take the gold jewelry off their wives (thinking
this would meet resistance and take time) But the people (the men) were so
>:\D nou\D J trcdk trcd ihc 9
enthusiastic that they took off their own gold from themselves and this
happened quickly since there was no resistance.
So Aaron is trying to acquit himself of guilt; he is not admitting guilt as it
would seem at first sight. Which, of course, makes sense; Aaron wouldn't
"explain" his actions by blaming himself.
Shabbat Shalom, Avigdor Bonchek
"What's Bothering Rashi?" is a product of the Institute for the Study of Rashi and Early Commentaries. A Hebrew translation of the Bereishis "What's
Bothering Rashi?" is published. It is greatly expanded and is call "L'omko shel Rashi" look for it in bookstores. This article is provided as part of
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Jerusalem, Israel 732-370-3344

HaRav Eliezer Chrysler
Midei Shabbos
This issue is co-sponsored l'iluy Nishmas Binyomin Moshe ben Eliezer z"l t.n.tz.v.h.
And by an anonymous sponsor Parshas Ki Sissa
Birthdays
(Adapted from the Da'as Zekeinim mi'Ba'alei Tosfos)
"And you shall give/use it (the half-Shekel donation) for the service of
the Ohel Mo'ed (i.e. to manufacture the silver sockets that housed the
boards)" (30:16).
Rashi points out that these coins were also used to count Yisrael. He also
comments that although the counting that took place here, immediately
after the episode with the Golden Calf (to determine how many remained
following the ensuing plague), the counting that the Torah mentions in the
opening chapter of Bamidbar took place in Iyar, after the Mishkan was
constructed.
Rashi wonders how it is possible that, although the two censuses took
place in two different years, the total number (603, 550) was the same on
both occasions.
To clarify Rashi's problem, we need to look a). at the first Rashi in this
Parshah (where he refers to the first census), and to the opening Rashi in
Bamidbar (where he elaborates) and b). at the Pasuk in Pikudei (38:26),
where the Torah does not specifically talk about a census that took place in
Tishri.
To resolve the problem, Rashi explains that although, as far as the events
that took place in the desert are concerned, the Torah reckons Nisan as the
new year, people's ages are determined by the year which begins in Tishri.
Consequently, the two censuses took place in the same year.
The Da'as Zekeinim queries Rashi on two scores. First of all, has asks,
Rashi may concur with the opinion of Rebbi Eliezer, in whose opinion the
world was created in Tishri; but according to Rebbi Yehoshua, who
maintains that it was created in Nisan, birthdays too, will fall in Nisan. In
this case Rashi's initial question remains unanswered.
Secondly, he cites a Gemara in Erchin that whenever the Torah uses the
expression "va'ma'alah", as it does here [in Pasuk 14], it is referring to the
actual birthdays of the people involved (and not to Rosh Hashanah that is
based on the creation, irrespective of whether it is Tishri or Nisan).
The author therefore explains that Yisrael were counted only once - in Iyar
of the second year, as the Torah specifically writes in Bamidbar.
In the current Parshah, he contends, no counting actually took place. What
happened was that all the people who were destined to turn twenty by
Rosh Chodesh Iyar, the date on which G-d intended to initiate the census,
were ordered to give a half a Shekel. And that explains why the two totals
tallied.
This means that nobody would come of age between Tishri of the first year
and Iyar of the second; and if nobody came of age, it means in turn that,
for the number to remain the same, none of those counted died throughout
that seven-month period either - a great miracle in itself.
Parshah Pearls
(Adapted from the Da'as Zekeinim mi'Ba'alei Tosfos)
The King's Scepter
"Any man who will mix a replica of its ingredients of the anointing oil in
order to smell it shall be cut off from his people" (30:33).
The same, says the Da'as Zekeinim, is written about the Ketores (in Pasuk
38), because it is not correct to use the king's scepter for one's own private
purposes.
And by the same token, the Gemara says in Rosh Hashanah (Daf 24a) that
one may not make a replica of the Heichal (the Holy section of the Beis-
Hamikdash) or a Menorah of seven branches.
Manufacturing the Incense
"Take for yourself spices they shall be of equal weight (bad be'vad
yih'yeh)" (30:34).
This is how Rashi translates these words, with reference to the five spices
listed in the Pasuk.
The Da'as Zekeinim, however, citing the Gemara in K'risus (5a) explains
that the spices must be weighed by an independent weight, and not one
against the other, as it is disrespectful to use a holy spice as a weight.
The Bigdei ha'Serad
"And the administering garments to serve in sanctity" (31:10).
Rashi explains that this does not refer to the Bigdei Kehunah, but rather to
the dark-blue and purple coverings mentioned later in Parshas Bamidbar
(4:8) with which they covered the Holy Vessels when they travelled.
See also Chizkuni.
But this is not correct, argues the Da'as Zekeinim, seeing as throughout
Shas, the Chachamim equates them with the Bigdei Kehunah.
Shabbos and the Mishkan
"only, My Shabbosos you shall keep!" (31:13).
The word "ach" always come to exclude something. Here, says Rashi, it
teaches us that even though you are busy with the construction of the
Mishkan, Shabbos must remain in place.
From here we learn, says the Da'as Zekeinim, that all the Melachos that
were performed in connection with constructing the Mishkan, are
forbidden on Shabbos.
Highlights From The Ba'al Ha'turim
"And the B'nei Yisrael shall keep the Shabbos (es ha'Shabbos)" 31:14.
The term "es ha'Shabbos" occurs four times in T'nach; three times here and
once in Nechemyah (13:18) "lechalel es ha'Shabbos", in connection with
Ezra.
The Ba'al ha'Turim cites the Gemara in the second Perek of Sanhedrin,
which states that Ezra was worthy of being the medium via whom the
Torah would be transmitted, only Moshe 'happened' to have preceded him.
And this is hinted here.
" on the seventh day He rested and was refreshed (vayinofash)" 31:17.
The Gematriyah is equivalent to that of 'eilu she'beginom' (the people who
reside in Gehinom), says the Ba'al ha'Turim, since they too enjoy respite
from the fires on Shabbos, as is well-known.
"ki zeh Moshe ha'Ish asher he'elonu me'Eretz Mitzrayim lo yoda'nu meh
hayah lo (because this man Moshe who took us up from Egypt, we do not
know what happened to him!)" 32:1.
The Gematriyah of this entire phrase, comments the Ba'al ha'Turim, is
equivalent to that of 'she'her'oh lohem ha'Satan mitoso shel Moshe
Rabeinu' (because the Satan showed them Moshe Rabeinu's stretcher).
(See Rashi). He could have simply told them that he had died, but as the
old saying goes 'One picture is worth a thousand words!'
"Vaya'alu Olos (And they sacrificed burned-offerings)" (32;6).
The Gematriyah of these two words is equivalent to that of 'Nechoros' (the
firstborn).
They were the ones to bring Olos at Har Sinai prior to Matan Torah, as
Rashi explains in Mishpatim (24:5). By bringing sacrifices to the Golden
Calf here, they undid the good that they did there.
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Aish.Com - Rabbi Moshe Erlbaum
Torah Teasers
Torah Teasers Parshat Ki Tisa 10 challenging questions.
1. Which two people appear in the Torah for the first time in this parsha?
Betzalel ben Uri, the artisan in charge of building the Tabernacle, and his
assistant, Aholiav ben Achisamech, appear in this parsha for the first time
(Exodus 31:2, 6).
2. In what context is the "the finger of God" (Etzbah Elokim) mentioned?
Where else in the Torah is the "the finger of God" mentioned?
The tablets of the Ten Commandments were written "with the finger of
God" (Exodus 31:18). In parshas Va'erah, the magicians of Egypt declare
that the plague of lice displays "the finger of God" (Exodus 8:15).
3. The Hebrew word for mask is masecha, yet in this parsha the word used
instead is masveh. Who wears this "mask"? And in what two contexts does
the word masecha appear in the parsha?
At the end of the parsha, Moshe wears a masveh on his face after speaking
with the people (Exodus 34:33). The Golden Calf is called an "egel
masecha" (a molten calf) (32:4), and later the Jews are warned not to
make any "elohei masecha" (molten gods) (34:17).
4. In this parsha, what is explicitly referred to as made of gold? Where in
the Torah is the first time these items mentioned?
The earrings donated to fashion the Golden Calf are referred to as
"golden earrings" (Exodus 32:2-3). The Golden Calf itself is called a
"molten calf" (Exodus 32:4). In parshas Chayei Sarah when Eliezer meets
Rivka, he gives her earrings (Genesis 24:22).
5. Aside from this parsha, where else in the Torah is a partial list of the 13
attributes of Hashem mentioned?
In parshas Shelach, Moshe entreats Hashem through the 13 attributes to
forgive the nation for believing the evil report of the spies (Numbers
14:18).
6. In this parsha, what item is destroyed in four different ways, and how?
The Golden Calf is burned, finely ground up, scattered on water, and then
drunk by the nation (Exodus 32:20).
7. In what connection does a tzur (rock) appear in this parsha?
Hashem agrees to show Moshe His glory, and directs him to stand on
ha'tzur - "the rock" (Exodus 33:21-22).
8. In this parsha, what item does Moshe fashion on his own? What other
two items in the Torah is Moshe commanded to fashion on his own?
Moshe carves out the second set of tablets on his own, as Hashem
commands (Exodus 34:1). In parshas Beha'aolscha, Moshe is commanded
to make two silver trumpets (Numbers 10:2), and in parshas Chukas,
Moshe is commanded to fashion a fiery serpent to place on a pole
(Numbers 21:8).
9. Aside from a calf, what other animals appear in this parsha? (4 answers)
10 >:\D nou\D J trcdk trcd ihc
Ox, sheep and donkey are all mentioned in reference to the law of
redeeming a firstborn animal (Exodus 34:19-20). A kid is mentioned in
reference to the prohibition of cooking together meat and milk (34:26).
10. What descriptive term for the Jewish people (Bnei Yisrael) is used four
times in this parsha?
Bnei Yisrael are called "a stiff-necked nation" in Exodus 32:9, 33:3, 33:5,
and 34:9.
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Aish.com, 408 South Lake Drive, Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com

Rabbi Zvi Akiva Fleisher
Chamishoh Mi Yodei'a
5 Questions On The Weekly Sedrah - Parshas Ki Siso 5773 - Bs"D
Please send your answers and comments to: Sholom613@Rogers.Com
1) Ch. 30, v. 13: "Kol ho'oveir" - Everyone who passes - Money was
collected for three purposes, for the Mishkon components and priestly
garments, for the base sockets, "adonim," and for the communal sacrifices.
Did the L'viim donate for any or all of these needs? Detail your answer for
each of the three types of needs.
2) Ch. 30, v. 13: "Kol ho'oveir" - The verse says that the rich man shall
not give more and the poor man shall not give less than half a shekel. This
seems to be iron clad. Yet there is a way of explaining the verses so that
each person is free to give as much as he wants. How do we explain this?
3) Ch. 31, v. 13: "Es Shabsosai tishmoru" - My Sabbaths you shall
safeguard - Why is this repeated so shortly afterwards, in 35:2, "Uva'yom
hashvi'i yi'h'yeh lochem kodesh Shabbos Shabbosone"?
4) Ch. 32, v. 16: "Choroos AL haluchos" - Etched ONTO the tablets.
This is problematic. Etching is INTO.
5) Ch. 32, v. 19: "Va'y'sha'beir osom" - And he smashed them -
Rishonim are hard-pressed to find a reason for Moshe's smashing the
tablets rather than just leaving them in the heavens, since Hashem told him
that the bnei Yisroel sinned. Even if we say that the tablets were already
given to Moshe, and Hashem would not ask them back, but why not hide
them somewhere rather than destroy them?
Answers:
#1 The gemara Yerushalmi Shkolim 1:3 brings a disagreement regarding
the Levites donating, one saying they did, and one saying they did not.
Rabbi Aharon Baal Tosfos says that this disagreement is limited to the
donations for the communal sacrifices, but for the base sockets the Levites
surely did not donate. He corroborates this with the fact that in parshas
P'kudei we find that the count of the bnei Yisroel was 603,550 who
donated for the "adonim." This count is the total of the bnei Yisroel
without the Levites.
#2 Rabbeinu Yechiel notes the subtle difference between "kol ho'oveir" in
our verse and "L'chole ho'oveir" in Shmos 38:26, where it relates that the
taking of the half-shkolim took place. (It would also seem to be more
accurate if that verse would have said "Mikole ho'oveir," since it is
mentioning that shekel was received FROM each donour. This will
likewise be answered with his answer to his question.)
Rabbeinu Yechiel says quite a "chidush." The words "kol ho'oveir" in our
verse refers to the donour, while "l'chole ho'oveir" refers to the collector.
Those who donated gave varying amounts as they saw fit, and not
specifically in the form of coins. Moshe took the amassed silver and
minted it all into shekel coins. He gave these coins to officers who gave
the coins back to the 603,550 men as a present. Now each person had
proper ownership of a shekel coin. Collectors came for a second round
of collecting the exact same silver, just this time it was given as a shekel
coin from each person. We can now say "L'chole ho'oveir," TO each
person was given a "machatzis hashekel." This also explains why in
Shmos 25:2 we find the expression TAKING twice, "V'yikchu li trumoh
tikchu es trumosi." The last three words of this verse seem totally
redundant. (As well, there is the change from third person to second.) The
first word "v'yikchu," is a command that the people take their silver, any
amount that they see fit, and give it. The second taking, "tikchu," is in the
form of shekel coins, and is referring to the collectors, (hence second
person.) Parentheses around points that Rabbeinu Yechiel did not mention,
but seem to also be clarified through his explanation.
#3 The medrash says that Moshe broke the "luchos," which served as a
sort of marriage writ between Hashem and the bnei Yisroel. Their turning
away and serving the golden calf was as if they were unfaithful to their
husband Hashem, as it were. Without this writ the sin is somewhat
ameliorated. At this point the bnei Yisroel were extremely concerned
about Shabbos observance. If they were now relegated to a non-bnei
Yisroel status they were not only absolved from observing Shabbos, but
were even prohibited from doing so, as "nochri sheshovas chayov misoh."
Moshe therefore reassured them shortly after the incident of the golden
calf that they still retained both their status as bnei Yisroel and the mitzvoh
of Shabbos. (Rabbi Yoseif Chaim Sonnenfeld)
#4 The Ohr Hachaim Hakodosh answers that the "etzba Elokim," the G-
dly power that created the etched writing in the tablets, passed upon the
surface of the tablets in the forms of the letters. This removed or shrunk
the stone in that area, and at the same time brought about the miraculous
phenomenon of the letters being properly read on the other side as well,
even though the etching went through and through. Thus the "choroos"
was ON the tablets only.
#5 Rabbeinu Yechiel offers that they became very heavy in Moshe's hands
when the letters etched into them flew away, and this kept him from
running quickly to stop the sinning. Every moment counted and he simply
threw them down. Moshav Z'keinim offers that this was Moshe's
calculation, that since the Holy Name of Hashem is erased by the Sotoh
procedure to bring harmony into one home, surely to bring peace between
Hashem and the bnei Yisroel it is appropriate to smash the tablets, even
though Hashem's Holy Name would be destroyed (If the letters left there is
no destruction of Hashem's Holy Name). Rabbeinu Chaim Paltiel offers
that Moshe did this, and specifically "vaashabreim l'einei'chem" for the
dramatic affect, and hopefully for a teshuvoh response. However, Moshav
Z'keinim is not very impressed with any of these answers since the gemara
Y'vomos 62a says that after sinning, the bnei Yisroel were considered as
apostates, and as such, they were not deserving of receiving the tablets.
Rabbi Zvi Akiva Fleisher
Chasidic Insights
Chasidic Insights Parshas Ki Siso From 5764 Bs"D
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Ch. 30, v. 13: "Machatzis hashekel" - The first mishnoh in Shkolim says
that on the first of the month of Ador there is an announcement made to
give the half-shekel and to be careful to avoid "klayim." This is a
prohibition against planting certain things together. The half-shekel
teaches us that each of us is incomplete, and requires unity with another
person to be complete. On the other hand, it is very important to not join
with a wicked person. This is why at the same time that we announce the
half-shekel we also announce the prohibition of "klayim." We are not to
unite with just anybody. (Kol Aryeh)
Ch. 30, v. 15: "He'oshir lo yarbeh v'hadal lo yamit" - It is the nature of
a wealthy person to blow up and maximize his donation. It is likewise the
nature of the poor recipient to minimize what he has received. Our verse
teaches that the donour should not aggrandize himself because of his
charity and that the poor man should not minimize the kind act that was
done to him. (Rabbi Meir of Premishlan)
Ch. 30, v. 35: "K'to'res" - The gemara Arochin 16a and Z'vochim 88b
says that the burning of "k'to'res" incense offers atonement for loshon
hora. Symbolically, loshon hora pollutes and putrefies the environment,
bringing much ill will and the like. Incense, on the other hand, freshens
and scents the environment. (To'afos HoRi"m)
Ch. 31, v. 14: "Ushmartem es haShabbos" - The Holy Zohar writes that
Shabbos is one of the Names of Hashem. The gemara Shabbos 12a says
that one should constantly touch his tefillin so that he will constantly be
aware of his wearing them. The gemara then says that one should also
touch the garment that he will wear on Shabbos, i.e. check his pockets to
make sure that he has no item in the pocket as he might walk from domain
to domain with the object on Shabbos, transgressing the act of carrying
from domain to domain. Rabbi Yoseif concludes "hil'ch'sa rabasi
l'Shabbos," this is a great halacha for Shabbos.
Since our verse says that we should safeguard Shabbos, perhaps we can
say that Rabbi Yoseif was making a "kal vochomer" from tefillin to
Shabbos. If one has to continually be aware of his holy tefillin, which
contain the Name of Hashem 42 times, "hil'ch'sa rabasi," all the more so,
should he be consciously aware of the sanctity of Shabbos, as Shabbos is
itself the Name of Hashem. (Nirreh li)
Ch. 32, v. 1: "Assei lonu elohim" - Rabbi Meir Simchoh haKohein, the
Meshech Chochmoh, was the untitled leader of the Lithuanian population
in his community, Dvinsk. He was their Rov without officially being
appointed. The government involved itself in these matters and now
Dvinsk needed a "Rov mitaam," i.e. the community had to officially
appoint a Rov who would also have to pass the government's approval. It
seemed that with absolutely no competition, the appointment of Rabbi
Meir Simchoh was assured. Somehow this did not happen. Another person
who did not even live in Dvinsk was imported and given the position. Not
because he wanted the appointment, but because he felt that the new Rov
was not a terribly competent for the position, Rabbi Meir Simchoh
remarked with this question: If the bnei Yisroel thought that Moshe was no
longer alive, why did they create a golden calf to be their leader? Why not
go back to having Aharon lead them, as he had done for close to forty
years when Moshe ran away until he returned?
It seems that people feel that a "kelb'l foon der fremd is besser vee a
Kohein foon der heim." (Mipi hashmuoh) A Gutten Shabbos Kodesh.
>:\D nou\D J trcdk trcd ihc 11
Rabbi Zvi Akiva Fleisher
Oroh V'Simchoh
Oroh V'simchoh - Meshech Chochmoh On Parshas Ki Siso - Bs"D
Ch. 30, v. 18: "V'nosato SHOMOH moyim" - Should the verse not have
said "v'nosato BO moyim?" The Meshech Chochmoh answers that the
gemara Z'vochim 22 says that the washing ritual of the Kohanim's hands
and feet does not require the "kior." It is sufficient to pour the water from
any sanctified vessel that meets certain volume requirements. However, it
is required to do the washing in the area of the location of the "kior," in the
southern area between the "ulom," the front chamber of the Beis
Hamikdosh, and the altar, as mentioned in the gemara Yerushalmi
Yomachapter Toraf B'kalpi). Therefore the Torah stresses SHOMOH, as
the location is critical, and not BO, as the "kior" is not critical. As well,
when the Mishkon was erected and its vessels were put into place for their
service the verse also says "Va'yi'tein SHOMOH mayim" (Shmos 40:30).
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Rabbi Zvi Akiva Fleisher
Sedrah Selections
Sedrah Selections Parshas Ki Siso 5773 Bs"D
Ch. 30, v. 12: "V'nosnu" - And they shall give - This word is a
palindrome. The gemara Shabbos 151b relates that Rabbi Chiya told his
wife that when she sees a needy person she should offer him alms so that
when her descendants will be needy they will also be offered help. She
asked him if he was cursing her and he responded that this is simply the
reality, the rolling wheel, where the top becomes the bottom, as per the
verse, "ki biglal hadovor ha'zeh," a "galgal," a rolling wheel. This word is
the same forwards and backwards to show that it goes both ways, and also
has the cantillation "kadma v'azla," meaning go forward (give) and it will
come (you will receive). (GR"A)
Ch. 30, v. 13: "Machatzis hashekel" - Half a shekel - why a half? The
gemara Yerushamli Shkolim 2:3 says that since half a shekel equals 10
"geiroh," a person should realize that by serving a false god he has sinned
to a level that is equal to transgressing all Ten Commandments.
Tzror Hamor says that there is a message that it is insufficient to just
donate charity, even a large sum, to effect forgiveness. One must be
contrite and regret having sinned similar to an incomplete unit of coinage.
Ch. 30, v. 34: "Kach l'cho samim" - Take for yourself spices - The
gemara Krisus 6b derives from this verse that there are eleven components
in the incense. All release a pleasant fragrance when burned save
"chel'b'noh." The smell it emits is malodourous. Rabbi Chana bar Bizni
quoting Rabbi Shimon Chasida says that we may derive from the inclusion
of "chel'b'noh" in the incenses that when there is a fast day we should
include even non-religious people in our prayer group.
The Maharsh"a comments that since there are eleven spices in the
"k'torres," we have ten pleasant fragrance spices besides the "chel'b'noh."
Similarly, it is only when we have at least ten Torah-true bnei Yisroel in
the prayer quorum that we accept an eleventh who is not up to par. An
allusion to this is that we find Avrohom begging Hashem to save S'dom in
the merit of ten righteous people (Breishis 18:32), but he did not ask for
the saving of S'dom in the merit of nine righteous people.
It is interesting to note that in chesed L'Avrohom Ein Hakorei nohor #46
he says that if the concept of having an "avaryon" included with a quorum
of ten is that he too is considered righteous, a sort of "bitul," nullification,
and if so, when there are two "avaryonim" twenty righteous people are
needed.
In today's world of so many people unfortunately not having the
opportunity of exposure to Torah true education, they are not to be
considered "avaryonim." (n.l.)
Ch. 30, v. 36: "V'shochakto mi'menu hodeik" - And you shall grind it
fine - The gemara Krisus 6b says that when a person grinds the spices he
should say "Heiteiv hodeik hodeik heiteiv." This supports the statement of
Rabbi Yochonon that when the wines for libation are pouring out of the
barrel, quiet must prevail, as talk is detrimental for the wine. When the
spices are ground speech is beneficial.
Some explain that talk is beneficial because the warmth of speaking is
good for the spices and they can be ground better. Others explain that talk
is beneficial for the grinders, as when one does a tedious boring job he
often slacks off, but when accompanied by a chant or a tune he does the
job better. We find this in halacha, as the Shiltei Giborim writes that a
labourer is allowed to sing a tune at work and we do not consider this
slacking off. When a person works with alacrity he will grind the spices
better. We might thus say that "Shehakole yofeh labsomim" should really
be read "labAsomim," the incense makers. However, this thought is to be
discarded. (It seems that this is because Rabbi Yochonon mentioned both
wine pouring and spice grinding in one statement and by the wine it is
surely the negative affect on the wine and not the pourers. Similarly by the
incense his statement is about the spices and not the grinders, albeit that
there is a positive outcome for the spices.) (Eitz Chaim)
Ch. 31, v. 14: "Ushmartem es haShabbos" - And you shall safeguard
the Shabbos - The previous verse already said this. As well, why there
does it mention Shabbos after the safeguarding and here before the
safeguarding? Besides the previous verse telling us the basic requirement
to keep the laws of Shabbos, our verse mentions safeguarding before. This
is the study of its halochos. There is no way one can observe the laws of
Shabbos without first doing a lot of studying. (n.l.)
Ch. 31, v. 17: "Uvayom hashvii shovas va'yinofash" - And on the
seventh day He ceased and rested - On Shabbos every en Yisroel
receives a "neshomoh y'seiroh," a second spiritual soul. When Shabbos
leaves the "neshomoh" leaves us. This is alluded to in the word
"va'yinofash," which is akin to "vy ovad nofesh," woe, a soul is gone. The
final letters of these words of our verse spell "shtayim," that there are two
souls. (Rabbi Yehudoh Chosid)
Ch. 32, v. 27: "Ivru v'shuvu mishaar l'shaar" - Pass by and return
from gate to gate - This was done to bring atonement for those who were
witness to the grievous sin and did not protest against the actual sinners.
By passing by all the gates it gave an opportunity to protest against those
who killed the sinners, and yet they didn't. This brings them atonement.
Just as their sin was through complacency, so too, they were complacent
about the severe punishment, indicating that they agreed that the sin was
terrible. (Sforno)
Perhaps the Sforno's intention is that in the word "v'shuvu" lies an allusion
to this act bringing "teshuvoh" for those who were complacent.
We see a parallel to this insight in his commentary at the beginning of
parshas Pinchos on the words, "B'kano es kinosi b'sochom" (Bmidbar
25:11).
Ch. 33, v. 7: "V'hoyoh kol m'va'keish Hashem yeitzei" - And it would
be that each seeker of Hashem would leave - This is the source for foing
into exile to learn Torah. (Baal Haturim)
Ch. 33, v. 10: "V'kom kol ho'om v'hishtachavu" - And the whole
nation would arise and bow - It was not for the vision of the cloud pillar
that they rose and bowed, but rather, for the Holy Spirit that was clothed
within it. This is akin to bowing in front of a Torah Scroll. We do not bow
in honour of its beautiful coverings and accoutrements. (Rabbeinu
Bachyei)
Ch. 33, v. 11: "Umshorso Yehoshua bin Nun naar lo yomish mitoch
ho'ohel" - And his servant Yehoshua son of Nun would not leave the
tent - There was a young ben Torah who always ran to help people who
needed help. When he matured he went into business although he excelled
in Torah study.
The Chazon Ish explained that the gemara R.H. 31b says that Rabbi
Yochonon ben Zakai learned for 40 years then taught for 40 years. It is
obvious that he had numerous opportunities to teach others during the first
40 years. We see that one must maximize his learning for a long time and
then he can help others. The Chofetz Chaim learned for many, many years,
and it was only in the last years of his life he turned over the world
spiritually. (P'eir Hador) A Gutten Shabbos Kodesh.
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http://www.shemayisrael.co.il Jerusalem, Israel

Rabbi Yissocher Frand
RavFrand
Parshas Ki Sisa
These divrei Torah were adapted from the hashkafa portion of Rabbi Yissocher Frand's
Commuter Chavrusah Tapes on the weekly portion: Tape #804, Great Grandchildren. Good
Shabbos!
Shabbos Is Both A Mitzvah And A Present
This week's parsha contains the Torah's first elaborate discussion of the
mitzvah of Shabbos [Shmos 31:12-17]. Among other things we are taught:
"The Children of Israel shall observe the Sabbath, to make the Sabbath an
eternal covenant for their generations. Between Me and the Children of
Israel [Baynee u'bein Bnei Yisrael] it is a sign forever..."
The Mechilta in Parshas Ki Sisa states that the words Baynee u'bein Bnei
Yisrael imply that Shabbos is a covenant between G-d and the Jews, to the
exclusion of being a covenant between G-d and idolaters. Now this seems
peculiar. We do not need a special drasha [exegesis] to teach that a Gentile
is not commanded to observe the Sabbath. We know that there are 7
Noachide laws, none of which involves a Gentile keeping Shabbos.
In fact, by Shabbos there is a unique prohibition. The Talmud [Sanhedrin
58b] teaches that not only is a Gentile not commanded to observe Shabbos,
but on the contrary, a Gentile is not permit ted to purposefully keep
Shabbos! So the question is, why does the Mechilta find it necessary to
marshal a special pasuk "Baynee u'bein Bnei Yisarel" to tell us that the
mitzvah of Shabbos only applies to the Jewish people?
Rav Moshe Shmuel Shapira wants to answer this question by referring to a
teaching of the Brisker Rav [Rav Yitzchak Ze'ev haLevi Soloveitchik].
The Brisker Rav analyzes the text of the Shabbos morning Amidah which
12 >:\D nou\D J trcdk trcd ihc
reads: "And You did not give it, Hashem our G-d, to the nations of the
lands, nor did You make it the inheritance, our King, of the worshippers of
graven idols. And in its contentment the uncircumcised shall not abide
for to Israel, Your people, have You given it in love, to the seed of Jacob,
whom You have chosen." This is a very elaborate liturgy.
The Brisker Rav notes that the Rambam writes in his Mishna Commentary
on Tractate Terumos that when a Gentile who has a crop and separates
Terumah from it (even though he is not obliga ted to do so), the separation
is valid and what he has taken off has the status of Terumah. The Rambam
further writes in his Mishna Commentary that a Gentile who performs any
of the commandments, receives some reward as one who "is not obligated
but nevertheless fulfills". In other words, if we were to see a Gentile
putting on Tefillin, he has fulfilled a mitzvah and gets "some reward".
However, the Brisker Rav points out, Shabbos is not like that. Shabbos is
two things: It is a mitzvah [commandment] and it is a matanah [gift]. The
Talmud [Shabbos 10b] quotes the Almighty telling Moshe "I have a
wonderful present in my Treasure House and its name is Shabbos". The
present was given to the Jewish people. Any nation that was not a recipient
of this present is not able to observe Shabbos and even if they go through
the motions of observing it, they have not fulfilled any mitzvah.
Tzitsis is not a present. Matzah is not a present. Tefillin is not a present.
Shabbos is! The novelty of the idea of the Brisker Rav is that in order to
fulfill the mitzvah of Shabbos, one needs to be included among the
recipients of the present. This idea is s emphasized in the above quoted
portion of the Shachris Amidah on Shabbos.
It is for this reason that a Gentile may not observe Shabbos. He is taking
something that doesn't belong to him!
Rav Moshe Shapira suggests that this is precisely what the above
referenced Mechilta means. Baynee u'Bein Bnai Yisrael means "it is my
present to you" -- to the exclusion of a Gentile who is not even eligible to
receive reward as one who is not commanded but observes.
Rav Shapira relates a story that took place in St. Petersburg in Czarist
Russia. There were a number of very wealthy Jews who had contracts with
the government and they had to come to St. Petersburg, the capital of
Czarist Russia, for business. This gathering took place around the High
Holidays so these very wealthy Jewish businessmen were all in the
Russian capital for Rosh HaShannah and Yom Kippur. Of course, they
gathered together and made a minyan. On Yom Kippur, as is customary in
many places, they auctioned off the Aliyahs. When it came time for
Neilah, they sold the Pesicha [honor of opening up the Aron] for Neilah.
The bidding started at 500 ruble, a tremendous amount of money. The
bidding went higher and higher until a certain Baron Ginsberg, a famously
wealthy Jew, bid 2000 rubles.
Rav Moshe Shapira, who wrote up this story, writes that 2000 rubles in
Czarist Russia is the equivalent today of a hundred thousand dollars. He
describes that when Baron Folk heard that Baron Ginsberg bid 2000 rubles
for "Pesicha l'Neilah" he rose to his feet and bid 2500 for the honor! Going
once, going twice, going three times, Pesicha l'Neilah is sold to Baron
Folk. Baron Folk then turned to the Jew sitting next to him and asked him
"What is 'Pesicha l'Neilah'?" The person next to him was astonished. "You
j ust bid 2500 for 'Pesicha l'Neilah' and now you ask what it is?"
Folk answered: I do not know what Pesicha l'Neilah is, but I know that
Baron Ginsberg is a good businessman. If Baron Ginsberg wants to give
2000 ruble for Pesicha L'Neilah then I want it because it must be a good
business deal. He became Baron Ginsberg because he is a shrewd business
man. He knows a good deal when he sees one. If he wants it, I want it
more.
"I have a good present in my Treasure House." G-d tells us he has a
wonderful present. "Shabbos is in my vault. It is very valuable." If G-d
calls it a "matanah Tova" (good present) then we have something very
special. L'Havdil it is like Baron Ginsberg. If he calls something good it
must be good. Certainly, if the Almighty calls something good, it must be
good!
When we have experienced Shabbos virtually all our lives, then as
Shabbos rolls around again we think, "Ok, here comes another Shabbos."
We never appreciate what we have while we have it. Shabbos is something
that comes with a Certification. It is like when one buys a gem and he
receives a certificate from the Institute of Gemology stating the value of
the gem. Shabbos comes with G-d's Certificate stating its worth: "A good
present I have in my Treasure House."
Shabbos Observance and Shabbos Anticipation
I would like to share another story I saw in the Sefer Otzros HaTorah:
A Jew named Rav Simcha Kaplan was a Rabbi in Tzfas. He learned in the
Mir Yeshiva in Poland and he recalls the following story. He used to board
by a couple who lived near the Mir Yeshiva. One Friday morning, he
heard the wife repeat to her husband several times "Make sure you come
home early for Shabbos." He had been living with them for some time and
he had never heard this warning from her before. Simcha Kaplan got up,
went to Davening, went to the morning learning Seder, he returned home
in the afternoon. He saw that the wife was waiting by the window and she
was full of anxiety. He asked her, "What are you so worried about?" She
says "I'm worried about Shabbos!" He said, "It is not going to be Shabbos
for another 4 hours, what are you so worried about?"
She responded with the following story: We were childless for many
years. Finally, we had a child. We raised the child, bu t he was sickly. He
did not grow, he did not eat, he was weak, he did not walk until he was
much older. He was very frail. We consulted with the doctors here in Mir.
They sent us to a specialist in Vilna who told us that the child had a heart
problem. The specialist said "There is nothing I can do for this child. He
will only live a couple of more years. There is nothing more anyone can
do for this child. Do not waste your money. Do not waste your time. You
will only have the child for a couple of more years."
They were heart-broken. Someone advised them that on the way back
from Vilna to Mir, they should stop in Radin and ask the Chofetz Chaim
for a blessing. This was late in the life of the Chofetz Chaim. He was
already very weak and was not seeing people. They were not able to
arrange a visit. However, there was a young man who was married to the
granddaughter of the Chofetz Chaim who happened to know the woman in
the story, the mother of the frail child. She plead ed with this grandson and
he was able to get them into see the holy sage.
They told the Chofetz Chaim their tale of woe and begged him to do
something for them. The Chofetz Chaim said "There is nothing I can do
for you. I am very sorry." The grandson who had accompanied them to see
his wife's grandfather then yelled out, "but it is their only child!" The
Chofetz Chaim said", "It is an only child? Then I will tell you what to do!"
He spoke to the mother and said "I want you to accept upon yourself from
this day on that every Erev Shabbos by noon you will have the table
already set for Shabbos and have the candles ready to be lit. I want that
from the time you light Shabbos candles, nobody in the house will do any
melacha [forbidden labor]." (Even though according to the strict law, when
a woman lights candles 18 minutes before sunset, other members of the
household can still do melacha until sunset.) The woman readily accepted
this proposal.
By the time they arr ived back in Mir - a two day journey from Radin
the child was already showing signs of improvement. He started eating, he
started gaining weight, and so forth. They brought the child back to the
doctor in Mir and he was astounded by the improvement. He insisted they
go back to the specialist in Vilna to show him the child and paid for their
journey. The specialist saw the child's improvement and refused to believe
that it was the same child.
But this story is somewhat perplexing. Why is it that the Chofetz Chaim
only seemed to have mercy for the child when he heard that it was an only
child? What if she had 10 other children? Would the Chofetz Chaim not
have been sympathetic to the plight of the parents and the sickly child in
that situation? Furthermore, what kind of "segulah" is this business of
being ready for Shabbos at mid-day, several hours before the halachic
arrival of Shabbos? The whole story requires explanation!
I heard an explanation of what this story is all about from Rav Mannis
Mandel. Rav Mandel said the Chofetz Chaim was not a Chassidic Rebbe
and he was not a miracle worker. But the Chofetz Chaim understood the
meaning of a pasuk in Chumash. "And the Children of Israel shall observe
the Shabbos (v'Shamru), to make the Shabbos an eternal covenant for their
generations (l'Dorosom)..." [Shmos 31:12]
Rav Mannis Mandel explains that the word "v'Shamru" has two meanings.
It can mean you have to OBSERVE it (meticulously) or it can mean you
have to ANTICIPATE it (as in the pasuk "And his father SHAMAR es
haDavar" [Bereshis 37:11]). The Chofetz Chaim interpreted: You want
"l'Dorosom" the preservation of your generations (through this only
child). If this child will not live, then you will not have future generations.
But the Torah says that if v'Shamru there will be l'Dorosom future
generations. Therefore, fulfill "v'Shamru" according to both meanings. The
simple interpretation of v'Shamru is observing it. Wh en you light candles,
no one in your house should do any more melacha. But beyond that,
v'Shamru also means to anticipate it. From noon on, I want you to expect
and anticipate the Shabbos. Therefore, the table must be set and the
candles need to be ready.
This is why the woman stood at the window. It was 12:00 o'clock and
sunset was not until 5:00 o'clock. She was anxious -- where is my
husband? What was her problem? The answer is because she accepted
upon herself to do more than merely observe the Shabbos. She needed to
anticipate the Shabbos as well. That is the interpretation of the story: She
fulfilled both aspects of "v'Shamru." Therefore, they saw in their family
"l'dorosom" (future generations).
This write-up was adapted from the hashkafa portion of Rabbi Yissocher Frand's Commuter Chavrusah Torah Tape series on the weekly Torah
portion. Tapes or a complete catalogue can be ordered from the Yad Yechiel Institute, PO Box 511, Owings Mills MD 21117-0511. Call (410) 358-
0416 or e-mail tapes@yadyechiel.org or visit http: //www.yadyechiel.org/ for further information. Transcribed by David Twersky Seattle, WA;
Technical Assistance by Dovid Hoffman, Baltimore, MD RavFrand, Copyright 2007 by Rabbi Yissocher Frand and Torah.org. Join the Jewish
Learning Revolution! Torah.org: The Judaism Site brings this and a host of other classes to you every week. Visit http://torah.org or email
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>:\D nou\D J trcdk trcd ihc 13
Aish.Com - Rabbi Yehonasan Gefen
The Guiding Light
"Carrying Sinners"
After the terrible sin of the Golden Calf (Chet Ha'egel) Moses pleads
greatly for God to forgive the Jewish people. After granting His
forgiveness, God then informs Moses of His 13 Attributes of Mercy. He
tells Moses that whenever the Jewish people are in need of mercy they
should cry out this prayer.
One of these traits is that God is "noseh avon v'pesha v'chataat"; this is
normally translated as meaning that God forgives iniquity, willful sin and
error. However, the literal translation of the word 'noseh' does not mean
'forgive', rather it means, 'carries'. What does it mean that God 'carries'
sin?.
Rav Noach Weinberg zt"l explained with an analogy of how a bank may
act with a person who has a mortgage with it.(1) He regularly pays his
mortgage on time, but at some point he may hit hard times and struggle to
pay for a couple of months. The bank could react in two possible ways: it
could come down hard on him, demanding that he pay immediately.
Alternatively, it could act with tolerance and patience, recognizing that the
borrower is generally a reliable person who is enduring temporary
difficulties, and will soon be able to resume payment of the mortgage.
Accordingly, the bank will 'carry' the borrower, supporting him patiently,
until he is able to recover. Rav Weinberg explained in this vein, that when
a person sins, God does not punish him immediately, rather He 'carries'
him, enabling him to continue unaffected, giving him a chance to do
teshuva .(2).
One of the most fundamental aspects of a person's spiritual growth is to
emulate God's Attributes, because by being 'like' God, so to speak we
become closer to him. How can a person emulate God's trait of 'carrying
sinners'? There are many occasions in a person's life when he will
encounter people who suddenly experience a significant deterioration in
their behavior This may manifest itself when a child or student starts
behaving in an undesirable way. The parent or teacher's natural inclination
may be to treat him in a strict fashion in the hope that such treatment will
force him to improve himself. Experience proves that this approach is
often unhelpful and on many occasions can be harmful. The root of the
mistake in this heavy-handed approach is that it fails to take into account
the reason for this person's sudden deterioration. A more constructive
approach may be to accept that there is some mitigating circumstance
which has caused the change in behavior and to treat him with patience
and understanding until the cause has been discovered. One can then
address this factor and strive to reduce its harmful effect. In this way, one
can emulate God's trait of 'carrying sinners' by avoiding immediate
punishment and facilitating an improvement.
The following story illustrates the importance of using this trait. A student
in Yeshiva had suddenly begun breaking Shabbat in the view of his fellow
student. His Roshei Yeshiva (heads of the Yeshiva) decided that there was
no other option but to expel him from the Yeshiva. They traveled to Rav
Shach to attain confirmation of the correctness of this approach. Rav
Shach asked them what was the financial situation in the boy's home and if
there was Shalom Bayit (matrimonial harmony) in the home? The Roshei
Yeshiva were surprised by these questions and said, "How should we
know what is happening in his home?" Rav Shach suddenly stood up and
shouted at them with tears in his eyes, "Rodfim! (3) Leave my house! I do
not want to speak with you! You don't know the situation in his home, you
are not thinking about his personal situation. All that you know is to throw
him out onto the street!".
After investigations it was revealed that the parents of this student were
divorced a week earlier because of severe financial difficulties!(4) This
incident teaches us of the importance of the trait of 'carrying sinners';
failure to use this trait properly could have easily resulted in driving away
a boy permanently away from Torah. In truth, all that was needed was an
effort to understand the root of his sudden negative behavior..
When a child or student begins consistently acting in a destructive fashion,
the parent or teacher may instinctively resort to harsh discipline; however,
the trait of 'carrying' teaches us that it may be more constructive to try to
discern the cause of this change in behavior. Similarly a student may
experience a downturn in his conduct, but as the Rav Shach story teaches
us, it is advisable for the educators involved to seek out the reason for this
downturn before punishing him. It seems that the importance of using this
attribute is not limited to teachers and parents. Through the course of a
person's life he inevitably encounters friends or colleagues who experience
a sudden deterioration in their behavior. By emulating God's trait of
'carrying sinners' a person can avoid a damaging response to such behavior
and instead help the person stem the decline. May we all merit to help each
other in times of difficulty.
Notes
1. Heard in the name of Rav Yaakov Haber Rav of Kehillat Shivtei
Yeshurun, who heard this from Rav Weinberg over 35 years ago in a vaad
on Tomer Devorah given in Yeshivas Torah Ohr.
2. See Mesillat Yesharim, Ch.4, p. 41-2.
3. A rodef is a person who chases someone else with the intent of killing
him.
4. Rav Yitzchak Lorenz 'Binat HaMidot', p. 10.
This article can also be read at: http://www.aish.com/tp/i/gl/191790261.html Like what you read? As a non-profit organization, Aish.com relies on
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Lakewood, NJ 08701 Copyright 1995 - 2013 Aish.com - http://www.aish.com

Rabbi J. Gewirtz
Migdal Ohr
Volume 15 Issue 20 Parshas Ki Sisa-Parah 5773
GEwT RDA K AsT YK P
A publication dedicated to Harbotzas Torah
Mazel Tov to Drs. Steven and Marianne Styler of Teaneck, NJ on the birth
of twin boys to their children Esther and Joey Davis! May you have much
Yiddishe nachas from your entire family.
(XL:LTWMw).WYMEM HTRKNW HB XYRHL WHWMK HsEY RwA wYA
Whoever shall make [incense] like it, to smell it, shall be cut off from
his nation. (30:38)
The Ketores, the special incense used in the Mishkan and the Bais
HaMikdash, had a very specific list of ingredients with precise
measurements. Our posuk teaches that if a person, on his own, followed
the recipe and made a batch of this incense for the purpose of smelling it,
he was liable to kareis, an untimely demise at the hands of Heaven.
Rashi and other commentaries explain that this punishment was reserved
only for a person who made the incense for his own purposes, wishing to
enjoy its fragrance. However, if he were to mix the batch in order to learn
how to do it, to give or sell it to the Mishkan, that would be alright. The
Rambam, in Hilchos Klei HaMikdash 2:9, says that one who mixed these
eleven ingredients into ketores in their specific ratios for the purpose of
smelling it is guilty even if he doesnt end up smelling it. One who inhales
ketores for his own pleasure but did not make it is not guilty of this
prohibition, but is like one who benefits from any other item which
belongs to Hekdesh (something consecrated for the Bais HaMikdash.)
In other words, the sin here is not so much for the action that was done, but
for the intent and thought that went along with it. If he intended to smell it
but was unable to, he was guilty. If he made it for another purpose, such as
to sell it to the community, even if he smelled it, he would not be guilty of
this issur.
This is a great lesson in understanding how powerful our thoughts truly
are. They can be the difference between a mitzvah and a sin, between good
and bad, and between life and death. Truly, it IS the thought that counts!
Immediately after this section, HaShem named Betzalel to be the builder
of the Mishkan. One of the key gifts he was imbued with was lachshov
machshavos, to think thoughts. Chazal say he was able to understand
the reasons and methods behind each part of the construction, and identify
exactly how everything fit into the Mishkan. Moreover, he even
understood the intent and mindset of those who donated. (See story below
for more.)
This reinforces the concept that the way we think is very important and
can change the face of our actions. Therefore, we must work on ourselves
to ensure that our thoughts are pure, our motives honest and noble, and
that when we take action it is with forethought and proper intent.
The Volozhiner Yeshiva was the forerunner of modern-day Yeshivos and
much of how they operate today came from that first Yeshiva. One of its
innovations was having meshulachim, hired fund-raisers, who traveled
from city to city to raise money. One of these meshulachim came to R
Chaim Volozhin, star pupil of the Vilna Gaon and head of the Yeshiva,
requesting a horse and wagon. It would be more efficient, he argued, than
having to hire a wagon driver to take him around, or ride on a specific
route in which a driver had many stops. R Chaim agreed and bought the
man a horse and wagon as well as a fine set of clothes.
Shortly after this, R Chaim was reviewing the list of donations from a
certain town and he saw that someone who had previously been a
supporter had now given nothing! He went to visit the man to ask about his
change of heart.
In past years, he said, I would donate because I knew my money was
going to help young men learn Torah and provide food and shelter for
them. Now, though, I see my money is being used for horses and clothing
and I am not interested in such mundane items.
R Chaim said, I understand entirely. However, when Betzalel was
charged with building the Mishkan, the Torah says he could think
thoughts. He was able to identify the purity of the donors motives and
determine whether their gold should go for holy items such as the Ark or
the Menorah, or whether they had ulterior motives and their donations
should be used instead for boards or curtains.
Some people are turned off when they see a poorly-dressed
representative of the Yeshiva, and it is for those people we bought the
horse and finery. Your donations, however, given with pure and noble
intent, go directly to enabling the boys to continue learning.
Did You Know?
When we make Kiddush on Friday night, the intent we have (when we DO
have intent,) is to remember and testify that HaShem created the world in
six days and on the seventh day He rested. This is based on a posuk in our
parsha (31:17) which we say in Kiddush, that [Shabbos] is a sign between
G-d and the Jewish People that He created the world and on the seventh
day He rested. We attest to the holiness of the day, hence the term,
14 >:\D nou\D J trcdk trcd ihc
Kiddush which means making holy. However, there is an earlier
posuk, (31:13) which is often overlooked yet is even more striking.
That verse says, But, you shall guard my Sabbaths, for it is a sign
between Me and you for all generations, that the world should know that I,
G-d, have made you holy. The word for made you holy can also mean,
designated you for Me. When we make Kiddush on Friday night, we
declare to the world that G-d created all in six days and then ceased.
However, G-d, at the same time, declares that we are His chosen people,
and that is why He gave us this gift of Shabbos.
The nations of the world are obligated by the Torah to work seven days a
week (with some rest in between, of course.) Only the Jewish People are
given a day for reflection on the life beyond this physical world, the world
that is spiritual and holy. We have been chosen and we are unique. That is
a very comforting, appropriate thought to have as we say Kiddush each
week and it will give us a deeper appreciation not only for ourselves but
for the precious, under-appreciated gift that is Shabbos.
Thought of the week:
The way you think, becomes the way you feel becomes who you are.
Forever. -TheShmuz.com
2013 J. Gewirtz Think of the possibilities! Print, e-mail, and share
Migdal Ohr with friends and family. Youll be glad you did. E-mail
Subscribe to info@JewishSpeechWriter.com
HE ISYN LARsY R TB ABYL NEL
LXR TB OYRML HMYLw HAWPR TWKZL UXLDBY W
LDNYYRB TB IYYRB HQBRW HAL IB QYZYYA QXCY

Rabbi Nosson Greenberg
Khal Machzikei Torah
Ki Sisa - Megabucks
In this weeks parsha Hashem directs Moshe where to find the stones to be
used for the second pair of Luchos. He says, Psol lecha (Shmos 34,1) -
Carve for yourself. Rashi, quoting a Tanchuma tells us that Hashem
showed him a quarry of sapphire that was in his tent (from which to carve
out two stones) and said to him, "The leftover chips are yours. And from
these chips Moshe became extremely wealthy.
The question begs itself, why? Why make Moshe wealthy? (see Nedarim
38a & Sifsai Chachomim on the above Rashi)). We can safely assume that
Moshe's bank account balance meant very little to him. So what is even the
point of this present? Furthermore, why at this particular time when
fashioning the second pair of Luchos does Hashem decide to give Moshe
this windfall?
The gemara (Brachos 32a) tells us that Moshe, when defending the Yidden
for their making of the Golden Calf, said to Hashem, You are the one
who caused them to make the calf. For You showered them with gold and
all their desires. What could they have done so as not to sin? Hashem had
showered them with tremendous wealth when they left Egypt just a few
months earlier. As the Torah tells us, Vayenatzlu es Mitzrayim (Shmos
12,36) - They emptied out Egypt. Moshe claimed that the Yidden, who
up until that point had been penniless slaves, did not know how to
adequately handle their sudden new-found wealth.
Perhaps this potential problem had concerned Moshe since the day they
had left Egypt. Chazal tell us (Sotah 13a) that Moshe was wise for busying
himself with extracting Yosefs bones from the Nile at the same time that
everyone else was scurrying around amassing a fortune. Yosef went
through many radical changes in his life. And he remained pious and
devout throughout. As the Sifri tells us (see Rashi to Shmos 1,5) the Yosef
who tended to the flocks of his father was the same Yosef as king.
Moshes intent with busying himself with Yosef's bones at the same time
that the Yidden were themselves undergoing radical financial change was a
subtle way of teaching them to use Yosef as a role model, and like Yosef
not allow their sudden successes to go to their heads. A very wise idea, but
it didnt work. The Yidden failed to connect to the legacy of Yosef known
as The Ox (see Devarim 33,17) and instead succumbed to the skullduggery
of the Satan and used their gold to create their own Ox - the Golden Calf.
And therefore, as Hashem gives the Yidden another chance with a new pair
of Luchos, He recognizes the struggles that they are experiencing with
having become instant multi-millionaires. And He decides that they need a
more visual role-model, someone alive, and in their same situation,
someone who can show that having new-found mega wealth does not have
to corrupt a person and cause him to make ill-advised decisions. So He
showers Moshe (who had not yet experienced in his life a sudden upswing
in his financial status) with much instant wealth as if to say, You, Moshe,
teach the Yidden how to handle themselves and stay true to Torah values
even in the face of radical and sudden change.
Life has its ups and downs; fortunes can change suddenly. The goal is to
maintain our spiritual equilibrium throughout. Be strong like an ox and
withstand the temptations of success. And grow. As Moshe wrote on the
plate he threw into the Nile to find Yosefs coffin, Alai Shur, Alai Shur.
Rise O Ox, Rise O Ox.
Have a great Shabbos,
Rabbi Nosson Greenberg
Rav, Khal Machzikei Torah, Far Rockaway, N.Y. ravgreenbergkmt@gmail.com

Rabbi Avraham Kahn
Torah Attitude
Parasha Ki Sisa: Thank G-d I Am Not A Gentile, Slave Or Woman???
Summary
The three blessings concerning gentiles, slaves and women have often
been misunderstood. G-ds purpose in creating the world is comparable to
a composer who has written a beautiful piece of music. Many righteous
gentiles were excellent players. They played their instruments better
than a lot of Jews who say the morning blessings every day. The vast
majority of all Jewish men never got even close to the greatness of our
matriarchs and other righteous women. The rule, Who is rich, the one
who is satisfied with his lot, applies not just to material wealth, but to
everything in life.
Three Misunderstood Blessings
Two weeks ago we mentioned how we make a blessing every morning
where we thank G-d that we are born as Jews and not as gentiles. This
blessing is part of a group of three blessings that many people find difficult
to accept. In the first two blessings, we thank G-d for not making us
gentiles and slaves. In the third blessing, the men thank that they have not
been made women, whereas the women thank that G-d has made them
according to His will. These blessings have often been misunderstood, as
if they are an expression of the self-glorification of the chosen people
above the rest of mankind, and of the male chauvinistic attitude to society.
However, this is a gross error.
Musicians In An Orchestra
Three weeks ago we quoted Rashi (Bereishis 1:1) who teaches in the name
of Rabbi Yitzchak that G-ds purpose in creating the world was to
establish a forum where it is possible to study and practice the Torah and
its commandments. This is comparable to a composer who has written a
beautiful piece of music. In order that this piece of music can be listened to
and enjoyed to its fullest, an orchestra has to be assembled and a concert
hall with the proper acoustics must be found. It is obvious that although
every individual musician is important to bring out the beauty of the
music, some musicians have major parts, whereas other only have smaller
parts. Some instruments are suited to the major parts, and some are perfect
for the smaller parts. If one of the musicians who is playing an instrument
suited to one of the smaller parts gets excited and wants to play one of the
major parts, it will spoil the harmony of the orchestral performance. Each
musician is chosen based on their ability to play their particular instrument
best suited to their part. No musician is better than another simply because
their part is longer or louder, or their musical instrument is larger or
smaller. Each musician has a part to play and the orchestral performance is
not complete unless all musicians use their particular musical instruments
to play their assigned parts.
Not Better Than Righteous Gentiles
Rabbi Shimon Schwab points out that when we thank G-d for not making
us gentiles, this includes all the righteous gentiles of all generations, such
as Noach who the Torah describes as a righteous person (Bereishis 6:9). It
would not make any sense to suggest that anyone who recites this blessing
has in mind that he is greater or better than Noach, or any of the other
great gentiles mentioned in the Torah or otherwise. They were all excellent
players who played their instruments better than many Jews who say
this blessing every day. Nevertheless, we thank G-d for not making us
gentiles, for as Jews we have the opportunity to play our major parts by
fulfilling the many commandments that only pertain to us as the chosen
nation.
Not Even Close To Righteous Women
The same applies to the blessing men say thanking that they were not
made women. This blessing includes not being like the four matriarchs,
like Miriam or any of the other great prophetesses, and like Deborah the
Judge and leader of the Jewish people. Obviously, the vast majority of all
Jewish men never got even close to the greatness of these righteous
women. However, the wording of the blessing refers to the mens
opportunity to fulfill all the commandments, as opposed to the women
who, no matter what greatness they reach, are exempt from fulfilling all
time-related, positive commandments, as well as studying Torah just for its
own sake. These great women played their part to perfection. However,
the fact remains that every man has the potential and opportunity to play
a major part by fulfilling the many commandments that pertain only to
men, and by studying the Torah.
Women close to G-d
Rabbi Schwab explains that men need Torah study and all the various
commandments to bring them close to G-d. Women, on the other hand,
have been blessed with a nature that enables them to be close to G-d
without having to study Torah, and perform the many time-related
commandments. This is why the women thank G-d for making them from
birth according to His will, without needing the intermediaries that men
need.
Satisfied With Our Lot
The Mishnah says in Pirkei Avos (4:1): Who is rich, the one who is
satisfied with his lot. This rule applies not just to material wealth, but to
everything in life. Men and women both have major roles in life. The
women have the ability to make their home a bastion of faith, and when
>:\D nou\D J trcdk trcd ihc 15
they are blessed with children, to bring them up with appreciation for
Judaism and a love to follow the ways of the Torah. The men have the
opportunity to sanctify G-ds name in their business dealings and get
involved in Torah study and community affairs. Of course, men have to
assist their wives at home, and many women are capable to teach and be
involved in the multi-faceted charities that every community needs.
However, the key to a happy and productive life is for each of us to be
satisfied with our specific lot.
With this attitude, both men and women have ample reason to thank G-d
every morning for our lot in life and the opportunities and challenges
presented to us. For this enables us to fulfill our purpose in life and play
our unique instrument to the best of our ability.
These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva
and Founder of Yeshivas Keser Torah in Toronto.
Shalom. Michael Deverett
P.S. If you have any questions or enjoyed reading this e-mail, we would appreciate
hearing from you. If you know of others who may be interested in receiving e-mails
similar to this please let us know at Michael@deverettlaw.com .

Rabbi Yosef Kalatzky
Beyond Pshat
1. Evaluating Ones Accomplishment
The Torah states, When you take a census of the Children of Israel.
The Midrash states, Rav Tanchum Bar Aba began lecturing on the verse
from Ecclesiastes. Sweet is the sleep of the one who toils whether he eats
less or more. They said to King Solomon, If someone else would have
made this statement he would have been mocked; however, you being the
wisest person who ever lived, how could you say, sweet is the sleep of the
one who has less . Factually this is not so. When one is hungry and he
is only able to eat a small amount, his sleep escapes him because of his
hunger. In contrast, if he is able to eat to his fill his sleep is sweet. When is
ones sleep sweet? It is when he has more and not less. King Solomon
responds, I am not speaking about the toil of one who earns less or more
in the physical sense, but rather I am referring to the devoutly righteous
who toil in Torah. What is an example of this? This is one who only merits
to live thirty years and he toiled in Torah and mitzvos from the age of ten
until the age of thirty when he dies. There is another who lives until the
age of eighty and began to toil in Torah and mitzvos from the age of ten
until his passing at the age of eighty. Although one toiled for twenty years
and the other toiled for seventy years, one may say that the reward of the
one who toiled to a lesser degree should be less than the one who toiled to
a greater degree. However this is not so. This is because the one who
toiled for twenty years can say to G-d, Had You given me addition years I
would have toiled during those years. It is only because You took me at a
young age that I was only able to toil for twenty years. This is why I say
whether one toils less or more, one will receive the same reward. What is
an example of this? Rav Chanina says, Moshe had served the Jewish
people in the desert since they left Egypt for forty years and he lived for
120 years. Shmuel the Prophet lived for fifty-two years and he carried the
burden of the Jewish people for his entire life. We see from the verse that
Shmuel is equated to Moshe, Moshe, Aaron, with his Kohanim and
Shmuel will call in His Name
Seemingly, the Midrash is speaking about an individual whose life is
short-lived because he was only endowed with a shorter lifespan.
However, if his life were cut short due to his own spiritual failing, there
would be no basis for this individual to make a claim that he passed away
before his time.
The Mishna in Ethics of our Fathers states, According to the pain is the
reward. Meaning, if one must endure greater difficulty or pain to perform
a mitzvah, he will receive greater merit. It is because he had demonstrated
his degree of dedication to do the Will of G-d despite the difficulty. One
who lives a long life and dedicates his years to Torah and mitzvos, despite
the difficulties, the value of his accomplishments are greater based on the
principle according to the pain is the reward. This is not a reason to deny
the one who lives lesser years because he did not experience the pain and
difficulty to the same degree as the one who lived longer years. It is
because that same individual could go before G-d and claim that if he been
given more years, he would have endured the difficulty and pain of those
addition years.
Rabbeinu Bachya asks, Since G-d knows the future, he knows that the
devoutly righteous will ultimately succeed in His service. If this is so, why
does He need to subject them to the trials and tribulations of life to prove
their dedication to Him. In fact, the devoutly righteous do not live for
themselves, but rather for the sake of others. Regarding the tzaddiks
spiritual achievement, G-d would have accredited him even if he did not
come into existence. However, the reason he is brought into existence is to
live his life as a tzaddik in the physical realm to be a representation of the
Good for others to emulate. He exists to serve as a role model for others.
Rambam writes in the Laws of Repentance that every Jew can be as great
as Moshe, our teacher. Moshe was the one who G-d chose to be His
spokesman and the transmitter of Torah to the Jewish people. How is it
possible that every Jew can bring about this level of accomplishment?
Rambam is not saying that every Jew can accomplish what Moshe had
done, but rather he is referring to one addressing his own potential. Just as
Moshe fully actualized his spiritual potential, if every Jew would do the
same, his accomplishment would be no less than that of Moshe. It is
similar to what King Solomon states in Ecclesiastes, Sweet is the sleep of
the one who eats less or more
2. The Prerequisite for the Acquisition of Torah
The Torah states, He gave it Moshe when He finished speaking
(vyitein el Moshe kchaloso) Rashi cites Chazal who explain that the
word kchaloso is written with the letter vav deleted, to allude that the
Torah was given to Moshe as a gift that is given by a bride (kalah) to her
groom. The Midrash states, Reb Avohu says, For the forty days and
nights that Moshe was in heaven, he was taught the Torah and at the end
of each day he would forget what he was taught (by G-d). After forty days
Moshe said to G-d, Master of the Universe, I have studied the entire
Torah every day for forty days and I do not know any of it. When the
forty-day period was completed, G-d gave the Torah to Moshe as a gift
(and he thus retained it). This is the meaning of the verse states, He gave
it to Moshe. G-d could have allowed Moshe to retain the Torah on the
first day. Why was it necessary for Moshe to go through the process of
studying and forgetting the Torah over this extended period of time? After
forty days of toiling in Torah, Moshe came to the realization that he was
not able to retain the Torah that he was taught by G-d. He understood,
despite his intellectual capability, that he could not retain the Torah. It was
only then, that G-d bestowed the Torah to him as a gift. Just as Moshe
needed to initially understand that ones understanding and retention of
Torah is not determined by ones intellectual capacity, but rather, it is a
gift of G-d, so too to for every Jew to merit the Divine Assistance to
receive the Torah, one must have this understanding.
The Gemara in Tractate Megillah states, One who says I have toiled (in
Torah) and have come upon it should be believed. One who says, I have
not toiled and I have come upon it should not be believed. Reb Chaim
of Volozhin ztl explains that the Gemara does not say that he toiled in
Torah and he came to understand it, but rather it states that he had come
upon it. Being able to understand and retain the Torah is the equivalent of
coming upon a lost object. Ones degree of initiative will determine
whether he will come upon Torah or not. It is only when one sufficiently
toils in Torah and makes an adequate sacrifice, will G-d give him the
Divine Assistance to come upon its truth.
King Solomon writes in Proverbs regarding fear of heaven (reverence of
G-d), If you desire it as silver and seek it out as a treasure then you will
understand the fear of G-d. King Solomon is saying that unless one seeks
out the fear of G-d with the same initiative that one invests in the seeking
out of treasure, then G-d will give him allow him to have a fear of heaven.
The Gemara in Tractate Yomah states, The storage location for ones
Torah is ones fear of heaven. As it is stated in the verse, The fear of G-
d is its storage location. If one does not have sufficient fear of G-d , then
he will not merit the Divine Assistance that is necessary to retain it. We
see a parallel between the fear of G-d and the acquisition of Torah. Just as
one needs to toil sufficiently to come upon the Torah and only then one is
endowed with it as a gift, so too in order for one to come upon the fear of
heaven, which is the storage location of the Torah, he must take sufficient
initiative.
The Gemara in Tractate Shabbos tells us that just as one needs to
intermingle stones and earth as a preservative when one stores wheat so
that it should not rot, so too must one intermingle a sufficient amount of
fear of heaven into his Torah study so that he should merit to retain it.
3. The Cogency Of Moshes Decision
The sin of the Golden Calf was one of the gravest moments in the history
of the Jewish people. At Sinai the Jewish people had experienced the most
advanced level of prophecy. G-d had communicated with them face to
face. Although they had experienced G-ds Presence in a revealed and
obvious manner at the time of the splitting of the Sea, the level of
revelation at Sinai surpassed what they had previously experienced. Forty
days after experiencing and hearing the word of G-d (Ten
Commandments), the Jewish people engaged in idolatry by casting the
Golden Calf. What precipitated the sin of the Golden Calf?
The Jewish people understood that after Moshe had ascended to heaven to
receive the Torah, he was to return to them after a specific period of time.
However due to a miscalculation, believing that he should have returned
and he did not, satan led them to believe that Moshe had died. At that time,
the rabble, who were a group of Egyptians that Pharaoh had sent out of
Egypt to accompany the Jewish people at the time of the exodus, instigated
the incident of the Golden Calf.
When the Golden Calf was being worshipped, Moshe was in heaven
receiving the Torah. G-d said to Moshe, You must go down because your
people who you have taken out from Egypt have become corrupt. Rashi
cites the Midrash, Moshe said to G-d, Why do refer to them as my
people are they not Your people? G-d used the expression your people
because He was referring to the rabble who Moshe had permitted to
accompany the Jewish people out of Egypt. G-d said to Moshe, You did
not consult with Me regarding if they should accompany you or not. Any
decision that Moshe had made was always in accordance with G-ds Will
because he had consulted with Him. G-d was always available to Moshe
whenever he wanted to resolve an issue. If his is so, why did Moshe not
consult with G-d regarding the rabble?
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Moshes decision to take the rabble out of Egypt led to the gravest sin ever
committed by the Jewish people. The Sin of the Golden Calf affected the
Jewish people and altered their destiny until the end of time. The Gemara
in Tractate Avodah Zorah tells us that at Sinai, the Jewish people reverted
to the spiritual level of Adam before the sin. Death no longer had
relevance to them and they became immortal beings. However, after the
Sin of the Golden Calf, they reverted once again to the deficient spiritual
status of Adam after the sin. They were once again moral beings who were
subject to death. Something of such serious consequence would not have
come about unless G-d had allowed it to be so. Why did Moshe not consult
with G-d regarding this issue?
The Torah tells us that when Moshe returned to Egypt after G-d
commanded him to do so, he had not yet circumcised his youngest son.
The Torah states, It was on the way, in the lodging, that Hashem
encountered him (Moshe) and sought to kill him. The Midrash tells us
that at the lodging, Moshe was swallowed by a serpent from his feet to his
waist and from his head to his waist. When Tzipporah his wife saw what
was happening, she realized that the reason Moshe was vulnerable to this
attack was because he did not yet circumcised his son. She immediately
took a rock and circumcised him. She then threw the foreskin before the
snake and it retreated. Why had Moshe not circumcised his son?
The Midrash states, We had learned that Reb Yosi had said, It is not G-d
forbid that Moshe had not taken the mitzvah of circumcision seriously, but
rather it was because of the danger of traveling, that he did not circumcise
his son. If Moshe had circumcised his son, before he had left Midian, he
would have had to delay his journey for three days, which he could not
because G-d had commanded him to go to Egypt immediately. If this is so
then why did Moshe deserve to be killed when he came to his lodging on
the way to Egypt? It was because Moshe had delayed the circumcision for
a moment, by giving priority to his lodging needs (before the
circumcision), he thus deserved to die. It was only because his wife
Zipporahs intervention that he was spared.
Chazal tell us that Moshe was the only one qualified to be the redeemer of
the Jewish people. Had Moshe been killed for hesitating to circumcise his
son, the Jewish people would not have come to Sinai and the objective of
existence would not have been fulfilled. If this is so, why did Moshe
deserve such severe punishment?
Chazal tell us that the bondage was instituted in Egypt only after the
Jewish people decided to no longer circumcise themselves. When they
decided to emulate the Egyptian people, the Jewish people went from
being the beloved of G-d to being despised by Him. He thus caused the
Egyptian people to despise the Jewish people. Therefore, the suspension of
the mitzvah of circumcision precipitated the bondage and suffering of the
Jewish people. Since Moshe was the redeemer, by being lax regarding the
mitzvah of circumcision, he had failed in the area that had brought about
the bondage upon the Jewish people. This was sufficient reason to
disqualify Moshe from being the redeemer and thus causing him to be
vulnerable to be killed. After Moshes encounter with the serpent, he
understood that if the correction of the initial problem is not perfect, then
the correction will not be effective.
The Gemara in Tractate Nidarim tells us that one of the reasons the Jewish
people were destined to be enslaved in Egypt was because Avraham, our
Patriarch, had failed. He had an opportunity to convert a group of pagans
to monotheism and he did not. After Avrahams victory over the four
mightiest kings who had taken the Sodomites captive, the King of Sodom
approached Avraham and said, Give me the people and the possessions
shall be yours. Avrahams response to the King of Sodom was, I will not
take from you as much as a thread or a bootstrap. At this moment,
Avraham, as the victor, had the opportunity and right to take the people of
Sodom and convert them from paganism to monotheism, but he did not. G-
d said to Avraham, Because you allowed these people to remain pagans,
and not bring them under the wings of the Divine Presence your children
shall be exiled to a land that is not their own
Moshe, as the redeemer of the Jewish people, understood that in order to
correct the failing of Avraham, he could not repeat the same mistake as
Avraham had made regarding forgoing the opportunity to convert pagans
to monotheism. Moshe was in a position to either reject the rabble of
Egypt and allow them to remain pagans or allow them to become part of a
monotheistic people. The obvious choice was to allow them to join. This
was the reason felt it was unnecessary to consult with G-d regarding this
decision. Seemingly, Moshes decision was cogent and compelling. If so,
why did Moshe deserve rebuke?
Moshe and Avrahams situations were comparable. Avraham had missed
the opportunity to save the Sodomite community from going into oblivion
by not converting them to monotheism. He was held culpable because the
context of converting them to monotheism was not to affect anyone but
themselves. He was not introducing a foreign element into a setting that
there could be any negative ramifications. There was no Jewish people at
that time. However, regarding the rabble of Egypt, allowing them to
accompany the Jewish people to Sinai would introduce and expose them to
a foreign element that could negatively affect G-ds Chosen people.
Therefore, Moshes decision was wrong. He should have consulted with
G-d to prevent this serious failing.
4. Seeing the Picture as a Whole
In the Haftarah that is read on a communal fast day Yeshiah the prophet
says, In the place of a thorn bush, a cypress will rise; and in place of the
nettle, a myrtle will rise. The Gemara in Tractate Megillah explains the
verse, In the place of a thorn bush, a cypress will rise to mean, In the
place of the one who deified himself as a deity, Mordechai will rise to
replace him. Haman, the evil one, deified himself and it was decreed by
the king that all should bow before him. If a Jew were to bow before
Haman, it would be considered an act of idolatry. Mordechai, the Jew,
would not bow. Ultimately, Haman and his sons were hanged and
Mordechai assumed his position as Viceroy of the Persian Empire. The
Gemara explains the verse In place of the nettle, a myrtle (hadas) will
rise to mean, In the place of Vashti, the evil one, Esther will rise to
replace her (as the Queen). Vashti was the Queen of Achashverosh and
despised the Jewish people. She forced her Jewish maidservants to display
themselves in the most degrading manner. She ultimately was put to death
by her husband the king, when she defied his order. After Vashtis death,
Esther, who is referred to as Hadassah was taken as the Queen of Persia.
Why is it important for Yeshiah the prophet to tell us this, if it is obvious
from the narrative of the Megillah?
The only scripture that does not mention the Name of G-d is the Megillah
of Esther. It is because the miracle of Purim was concealed. The
redemption of the Jewish people and destruction of evil evolved in a series
of events that were cloaked in nature. In order to convey the nature of the
concealed miracle that was orchestrated by G-d, Mordechai and Esther
chose not to mention the Name of G-d in the Megillah. This was to
indicate that just as G-ds Name is concealed in the scripture so too was
the miracle of Purim. If the miracle of Purim was concealed in nature, how
can it be concluded that there was a miracle at all? Perhaps Purim was
only a series of events that ended favorably for the Jewish people.
Maharal of Prague ztl explains that if one were to understand how the
events unfolded on Purim, one could easily concluded that it is not
probable that all of the elements could come together at exactly the
moment that they had without G-d being the one to orchestrate them. For
example, Vashti the queen defied the kings wish and was put to death.
Esther, who was a Jewess was chosen to replace the Queen of the Persian
Empire. What is the likelihood that out of the thousands of woman who
were evaluated to become the queen, that Esther would be the one to be
chosen? The Megillah tells us that there were two gatekeepers who were
plotting to assassinate the king. As they were plotting, Mordechai the Jew,
who was fluent in seventy languages overheard the plot and was able to
reveal it to his niece Esther, who was the queen. She immediately shared it
with her husband the king. How could this be attributed to coincidence?
Although each event in the Megillah could individually be dismissed as
happenstance, when all of the events are seen together, it becomes clear
that the Hand of G-d was directing every aspect of the events that led up to
Purim.
Although Hallel is recited on every holiday, the Gemara in Tractate
Megillah tells us that one does not recite the Hallel on Purim. Why is this
so? The Gemara explains the reading of the Megillah itself is an
expression of thanks and praise to G-d. When one reads the narrative, one
will be moved and overwhelmed by joy and gratefulness that G-d, through
His infinite Love and Mercy for the Jewish people saved them from certain
destruction. After the miracle of Purim, the Jewish people reaffirmed their
commitment to G-d by accepting the Torah out of love. At Sinai, they
accepted the Torah under duress as the Gemara in Tractate Shabbos states,
He held the mountain over them like a barrel. In contrast, the Jewish
people accepted the Torah out of love because they understood the love
that G-d had for them.
When the Prophet Yeshiah says, In the place of a thorn bush, a cypress
will rise; and in place of the nettle, a myrtle will rise it is to inform us that
the events of Purim were orchestrated by G-d Himself and should not be
attributed to happenstance.
5. Shushan Purim Having Relevance to All Jews
The Gemara in Tractate Megillah tells us that Purim is celebrated on the
14th day of month of Adar, which is the day that followed the destruction
of Amalek. However, in cities that were protected by a surrounding wall
from the time of Yehoshua Bin Nun, Purim is celebrated on the 15th of the
month of Adar. It is because Shushan, the capital of the Persian Empire
was given an additional day to destroy the Amalekites and were thus only
able to celebrate their victory on the on the 15th of Adar. The 15th of the
month of Adar is known as Shushan Purim. Although, most cities are not
walled and celebrate Purim on the 14th of the month, nevertheless the 15th
of the month retains a festival status to all Jews although they may not live
in a walled city. What relevance does the celebration of Shushan have to
those who celebrated the festivities on the 14th of the month?
The Gemara in Tractate Pesachim tells us that when the Jewish people
entered into the Land of Israel, three mitzvos were immediately incumbent
upon them. They needed to appoint a king. They needed to obliterate
Amalek and they needed to build the Temple. Why did Amalek need to be
obliterated before the building of the Temple? G-d says, My throne is not
complete until the memory of Amalek is obliterated from under the
heavens. The effect and value of the Temple, which is G-ds location of
dwelling on the terrestrial level, is not considered complete unless Amalek
is removed from existence. Thus, the Jewish people needed to first destroy
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Amalek before the building of the Temple. King Shaul was given the
responsibility of destroying Amalek; however, he failed. He did not kill
Agag, the king of the Amalekites. Before Agag was killed by Shmuel the
prophet he had impregnated a woman. Thus, the Amalekite line was
perpetuated. Haman, the evil one was a descendant of King Agag and is
thus known as Haman, the Agagie.
The Gemara in Tractate Megillah asks, If one celebrated Purim on the
appropriate day of Adar and the High Court of Israel (Sanhedrin) later
ruled that the year should be extended by adding another month of Adar to
be a leap year, should one celebrate Purim again with all of its mitzvos?
The Gemara concludes that one must celebrate Purim again during the
second month of Adar. However if one knows in advance that it will be a
leap year, then Purim will be celebrated in the second Adar and not the
first. Why is this so? It is to juxtopose one redemption to the next. The
month of Adar is followed by the month of Nissan. In a leap year, Adar II
is followed by Nissan. Nissan is the month during which the Jewish people
were redeemed from Egypt and it is thus known as the month of
redemption. Adar also being a month of redemption, is thus juxtaposed to
Nissan. The Jewish people were redeemed by G-d in the month of Adar
from the decree of annihilation.
The Gemara in Tractate Rosh Hashanah tells us that just as the Jewish
people were redeemed (from Egypt) in the month of Nissan, the ultimate
redemption (the coming of Moshiach) will be in Nissan. As that time,
Amalek will be removed from existence to allow G-ds Throne to be
secure and permanent. Thus, Purim is celebrated during the month of Adar
that precedes Nissan to indicate that before the ultimate redemption
Amalek will be destroyed as they were during the Purim event. Therefore,
Amalek needed to be destroyed before the building of the Temple, which
is the location of G-ds Presence. The celebration of Shushan Purim has
relevance to all Jews, regardless if the city in which they live has a wall or
not. It is because it is a day during which G-d allowed Amalek to be
destroyed, which allowed the heavenly throne to come to a greater degree
completion.
The Gemara in Tractate Shabbos tells us that after the Purim event, the
Jewish people reaffirmed their acceptance of Torah out of love. Maharal of
Prague ztl explains that because the Jewish people witnessed G-ds love
for them, they understood that the Torah was only given to them as an
expression of His love. The additional day that the Jewish people were
able to continue to obliterate the Amalekites in Shushan was another
opportunity to witness G-ds love for His people. Therefore, although
those living outside of walled cities do not perform the mitzvos of the
Purim on the 15th of Adar one, they nevertheless celebrate it as a holiday
because it was essential to the reaffirmation to the Jewish peoples
commitment to Torah.
Rabbi Avraham Kelman
Why Did Moshe Break the ?
- And Moshe broke the
Moshe was deeply saddened by the sudden change in . Forty days
earlier the people had solemnly promised that they would keep and
observe the laws and especially, to avoid all contact with idolatry. And
now he saw them bow down before the golden calf. He could not believe
what he saw. Werent they ashamed?
When Moshe descended from the mountain he expected the people to
show some shame for what they had done. Instead, he saw them dancing
around the calf. Obviously, there was no shame or regret on their part.
Why did Moshe break the ? Did their sin justify it? It was because
they had no shame in their wrongdoing and indifference is a mark of
inhumanity. As long as we are embarrassed by wrongdoing, we retain our
connection, even a tenuous one, with Hashem. When that feeling is gone,
we lose the first attribute of a Jew. As it says, we are by nature -
capable of shame, - compassionate, and - given to acts of
kindness. Without the ability to feel shame we dilute the essence of being
a Jew. And so it says in , 3, , the impudent one will
end up in , and the one who is will end up in .
Before Reb Yochanan Ben Zakai passed away, his disciples said to him,
Please bless us. He said, May it be the will of Hashem that your fear of
heaven should be equal to that of the fear of people. His students asked,
Is that all? He replied, Halevai you should have the same fear of G-d
that you have of man, because we often avoid doing wrong because of
shame, being embarrassed in front of other people but not in front of
Hashem. (Brochos, 28)
It is told ( ) that Napolean once met Reb Chaim Brisker, ",
and told him that he could not agree with a statement in - -
that as a rule, a debtor does not have the nerve to make a total denial of his
loan to the lender. Napolean said that he has no trouble making such
denials. Reb Chaim answered, We Jews are by nature ,
,. It is therefore almost impossible to make a total denial of a loan
given to us. You, Reb Chaim said to Napolean, are not brought up with
these attributes; for you it is possible to be brazen in facing your creditor.
Rabbi Dov Kramer
Taking A Closer Look
And he (Moshe) saw the [golden] calf and [the] dances, and Moshes
anger raged and he threw the tablets from his hands and he broke them at
the bottom of (lit. under) the mountain (Shmos 32:19). There is much
discussion about why Moshe broke the Luchos, the tablets into which G-d
carved the words He spoke publicly at Mt. Sinai, the Ten
Commandments. One of the more famous explanations (see Shmos
Rabbah 43:1 and 46:1, Midrash Tanchuma Ki Sisa 30 and Eikev 11, Avos
dRav Noson 2:3 and Ibn Ezra) compares Moshe breaking the Luchos to
an emissary of the king (or of one of his officers) who tears up a royal
marriage contract after discovering something unsavory about the person
he was supposed to deliver it to, as it would be much worse when the king
finds out what happened if the marriage was official than if it wasnt.
Several Roshei Yeshiva (see Rinas Yitzchok III on 32:27 and Iyun
HaParsha #63, http://tinyurl.com/be3c9fr) ask how Moshe breaking the
Luchos made a difference, since the prohibition against idol worship
(including the consequences of violating the prohibition) had already been
issued and was still in affect (as evidenced by the death penalty being
carried out on the violators, see 32:27-28 and 32:35).
There are several notable differences between how things were before and
how they were after the sin of the golden calf. When (chronologically) the
Mishkan was commanded is the subject of much discussion, with some
commentators suggesting that it only became necessary after the nation
had sinned (see Sfornu on 25:9 and 20:21), or that some aspects were
different because of it (see http://RabbiDMK.posterous.com/Parashas-Ki-
Sisa-5772). Rabbi Yaakov (Lorberbaum) of Lisa (the author of the Nesivos
HaMishput), in Nachalas Yaakov (Parashas Vueschanan), attributes the
differences between the first set of Luchos (in Parashas Yisro) and the
second set (in Parashas Vueschanan) to the decline in the spiritual level of
the nation due to the sin of the golden calf. The Talmud (Bava Kama 54b-
55a) says the word good was not included in the first set of Luchos so
that the good that was intended should not be lost after they were broken.
Whatever this means, it is obvious that breaking the Luchos was more than
just a symbolic gesture, and permanently affected the covenant between G-
d and the Children of Israel; otherwise, having good included in the first
Luchos wouldnt prevent them from also being included in the second
ones.
There are several Midrashim that describe a virtual tug-of-war over the
Luchos. Some (e.g. Tanchuma Eikev 11, Yerushalmi Taanis 4:5) describe
G-d holding on (as it were) to one side of the Luchos--trying to prevent
Moshe from taking them down from Sinai--while Moshe held on to the
other, while others (e.g. Avos dRav Noson 2:3 and Shmos Rabbah 46:3)
describe the 70 elders trying to grab the Luchos away from Moshe to try to
prevent him from breaking them. These Midrashim cannot mean that there
was an actual tug-of-war over the Luchos, as G-d doesnt have physical
hands to grab onto one end, and if He really wanted to take the Luchos
back from Moshe, He obviously could have. Also, there doesnt seem to
be any communication or contact between Moshe and anyone other than
Yehoshua until after he broke the Luchos (see 32:19); even though he did
it before their eyes (Dvarim 9:17), making sure they saw that he broke
them, he did it under the mountain, and only Yehoshua was with him
until they reached the camp. Rather, the Midrashim are trying to convey
the idea that G-d didnt really want to let Moshe take the Luchos with him
(either to prevent him from giving it to the nation or to prevent him from
breaking them) and the nation (or at least its leaders) didnt want Moshe to
break them and destroy the symbol of their covenant with G-d.
Although the leaders may not have realized that the Luchos (and what they
represented) could be replaced, and therefore tried to stop Moshe from
breaking them, G-d had to know that they could, or at least that the nation
couldnt live up to the ideals that the first Luchos represented (which is
why He wanted to wipe them out and start anew, see Shmos 32:10 and
Dvarim 9:14). Why did G-d want to, at least initially, keep the Luchos in
heaven rather than just instructing Moshe to break them? I would suggest
that the message G-d was trying to send by not letting Moshe take the
Luchos right away was that He still wanted the ideal situation that the
Luchos represented to exist, at least conceptually. By taking the Luchos
and breaking them, Moshe was sending the message that this ideal is too
much to expect from mere mortals (bear in mind that after accepting the
Torah until the sin of the golden calf, death would not have applied to the
Children of Israel, see Shmos Rabbah 51:8). The breaking of the Luchos
signified a change from the ideal relationship that couldnt be sustained to
the possibility of a more realistic relationship, one that Moshe was able to
get the nation ready for after helping them recover from their sin, was able
to convince G-d to accept, and was represented by the second set of
Luchos.
It is interesting to note that although after descending Mt. Sinai Moshe
drew nearer to the camp (32:19), he broke the Luchos at the bottom of
the mountain. Our sages connect this bottom of the mountain to the
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place where Moshe had built an altar and 12 pillars when the covenant was
enacted (24:4, see Bamidbar Rabbah 9:48), although it is unclear whether
Moshe broke them at that spot to signify that the covenant itself was still
intact or that it was no longer intact. (Some suggest that he did so to
indicate that the sin was shared by all 12 Tribes, not just those who
actually worshipped the golden calf.) A connection can also be made to the
bottom of the mountain (Shmos 19:17, see also Dvarim 4:11) that the
Talmud (Shabbos 88a) says was literally under the mountain, as G-d
held Mt Sinai above them, threatening them to either accept the Torah or
be killed. By breaking the Luchos under the mountain, Moshe was
telling G-d that He shouldnt hold the nation completely responsible for
not living up to a covenant that they really werent ready for, yet was
forced upon them; the covenant was still intact, but the full consequences
of not living up to its ideal form shouldnt be insisted upon.
The kings messenger tearing up the marriage contract didnt preclude the
royal wedding from ever taking place; the contract just had to be rewritten.
If/when it was, it would be with the knowledge and understanding of what
had occurred. By breaking the Luchos, Moshe ended any possibility of the
nation (or anyone else) being held to the previous standard, one that
included the entire nation deserving death for allowing the few to worship
the golden calf, and then started the process that led to a more realistic
expectation of what the covenant entailed. Even then, some still deserved
the death penalty, but not the entire nation. Once this was accomplished,
the next steps could be taken, allowing Moshe receive a second set of
Luchos, which represented the covenant that is still in effect to this day.

Rabbi Eli Mansour
Weekly Perasha Insights
Our Protection from Amalek
On Shabbat Zachor, we read the final three verses in Parashat Ki-Teseh
which command us to remember the unprovoked attack launched against
our ancestors when they left Egypt by the nation of Amalek. This attack
occurred in a place called Refidim, and the Sages teach us that this
location was so named because while Beneh Yisrael were there, Rafu
Yedehem Min HaTorah they became lax in their engagement in Torah
study. It was on account of this laxity, we are taught, that G-d brought
upon us the vicious attack of Amalek.
In commanding us to remember this incident, G-d instructs, Remember
what Amalek did to you. Despite the fact that this unfortunate incident
was our own doing, a result of our failure to properly devote ourselves to
Torah, G-d nevertheless describes the war as something brought upon us
by Amalek, rather than something we brought upon ourselves. One Rabbi
compared this to a king who had a close friend whom he trusted and
regarded very highly. The friend, however, proved unworthy of this trust,
and one night tried to break into the palace. The guard dogs immediately
began to bark loudly, chasing the man away. The king heard about the
incident, and summoned his friend to the palace.
Im really sorry about those dogs, he said. Its terrible the way they
frightened you. They should never have done that.
Although it was obviously the mans fault that the dogs attacked him, the
king, out of his unconditional love for his friend, focused on the dogs
aggressiveness rather than the friends grave breach of trust.
Similarly, Amaleks assault Beneh Yisrael was because of our breach,
due to our failure to properly devote ourselves to Torah. Yet, in speaking
about this incident G-d begins by focusing not on our failure, but on the
brutality of Amalek. This expresses just how much G-d loves and cares for
His people, how even in our times of failure He wishes for our wellbeing
and looks angrily upon those who oppress us.
In the next verse, however, G-d indeed draws our attention to the cause of
Amaleks attack. He describes how at the time of this attack Beneh Yisrael
were tired and weary, and not G-d-fearing. Rashi explains the phrase
and not G-d-fearing as referring to Amalek, but according to the Or
Hahaim, it refers to Beneh Yisraels condition at that time. Because they
were tired and weary lax and apathetic toward Torah study their
Yirat Shamaim declined. Torah study is what keeps us alert and sensitive
to our religious duties, and thus when our devotion to learning is lacking,
so is our overall devotion to G-d. And when this happens, we become
vulnerable to Amalek, to the many adversaries that threaten us and seek
to perpetrate evil against us.
This is the fundamental message of Shabbat Zachor the importance of
Torah learning as our source of protection against Amalek and our other
foes. As long as we remain committed and dedicated to Torah study, our
enemies are powerless against us. As we recite at the Seder, Vehi
Sheameda Laabotenu it, the Torah, is what has stood in protection of
our people throughout the generations.
Particularly in our day and age, when enemies of the Jewish people pose
such a grave threat to our existence both in Israel and around the world, we
must heed the reminder of Zachor, the warning of Rafu Yedehem Min
HaTorah. When we are tired and weary, when we do not approach
Torah study with the vigor and intensity it demands, then we become
vulnerable, as we lose our single most important source of protection and
defense.
National Council of Young Israel
Weekly Dvar Torah
Parshat Ki Tissa - Shabbat Parah
Daf Yomi: Shabbos 150
Guest Rabbi: Rabbi Naphtali Burnstein, Young I srael of Greater
Cleveland, Ohio
Parshas Ki Sisa reveals to us one of the great tragedies of the Jewish
people the sin of the Golden Calf. Unable to wait for the return of
Moshe Rabbeinu, Bnai Yisroel sinned by forming and worshipping a
Golden Calf. The Torah describes how Moshe Rabbeinu, upon his return
from Har Sinai and discovering the behavior of the Jewish people, broke
the Luchos (tablets) that contained the aseres hadibros (The Ten
Commandments).
The Torah gives us a description of the luchos (Shmos 32:16: The Tablets
were the handiwork of HaShem and the script was the script of HaShem,
engraved on the Tablets. The obvious question that should be asked is:
why does the Torah wait until now, prior to their breaking, to describe the
special qualities of the Luchos? Why not before (Shmos 31: 18), when
HaShem presents Moshe with the luchos, should the Torah not describe
the Luchos and their beauty?
I have seen a few answers to this question. The answer I have always
found to be the most convincing is that of the Shmen Hatov. His approach
is that, more often then not, we only truly appreciate something when we
are about to lose it; or worse yet, after we have already lost it. We take it
for granted while it is there, but when we are faced with the prospect of
losing it, we take notice of what it is and how much we would miss it if we
were without it. Now that the luchos are about to be taken away, we feel
and appreciate their true value.
The Shemen Hatov illustrates another example of this idea, from another
verse in Parshas Ki Sisa. In Shmos (31; 16) the Torah talks about our
observance of Shabbos. The concluding words are Shavas Vayinofash,
which means that on seventh day HaShem rested and was refreshed. On
the word Vayinofash, our Rabbis explained it to mean Vi Avda
Nefesh which means woe that we lost the Nefesh. This is a reference to
our losing our extra neshama the neshama yisaira that we gain on
Shabbos, we lose after Shabbos.
The Baal Shem Tov explains that this is a reference to our losing our
neshama yesaira at the end of Shabbos. If that is true, then why do we
traditionally mention this fact at the onset of Shabbos when we sing
ViShumru? Once again, the point is brought home that it is human nature
not to appreciate the gift of Shabbos until it is about to end. The Torah,
however, wants us to appreciate Shabbos the moment it starts. So, even at
the first moment of Shabbos, we already remind ourselves of what we will
be losing later on, so that we can already appreciate the gift and beauty of
Shabbos from its inception.
The moral of the story is to appreciate all the wonderful gifts that HaShem
offers us, and not wait until it is too late. Shabbat Shalom.
Dvar Torah Parshat Ki Sisa
By Rabbi Dovid Sochet
Parshas Ki Sisa Parshas Parah: When Logic Doesn't Apply
This weeks parsha describes one of the most catastrophic events in the
history of the Jewish people. The Jewish people, just a few weeks removed
from the great historic moment when they received the Torah, succumbed
to sin and created the Golden calf.
This year Parshas Parah (the reading of the procedure of the red heifer
necessary for purification rites performed for those who became impure
through direct contact with a dead person) also falls out this week. There
are among the poskim that are of the opinion that the reading of Parshas
Parah yearly is not simply a rabbinic decree, but is actually a Biblical
requirement of the Torah (1). Many commentators are resolute in their
endeavor to find a source in the scripture for this.
The Arugos Habosem (2) quotes the Yismach Moshe (3) giving a source
for this obligation (It so happens that it ties in nicely to our own parsha).
The pasuk (4) instructs us: , ' , ,
"Remember, do not forget, how you angered Hashem, your G-d, in the
wilderness." This is one of the six events that the Torah commands that
they should always be remembered. (Indeed some halachic authorities (5)
maintain that the verses maintaining these specific commandments should
be recited daily). The double wording Remember, do not forget, appears
redundant. If one remembers obviously one isn't forgetting and vice versa.
We can deduce from this apparent redundancy that the requirement is not
merely to remember, but to perform some act that signifies remembrance,
namely reciting these verses.
Our Rabbis (6) tell us that the incident of the Golden calf should be read in
public but not translated for the public in its entirety.(7). Rashi in Parshas
Chukas quotes Reb Moshe Ha-Darshen: the Parah Aduma - red heifer- is a
form of atonement for the sin of the Golden calf. Metaphorically it is as if
>:\D nou\D J trcdk trcd ihc 19
we are ordering the mother (red heifer) to tidy up after her child (the
Golden calf).
This, explains the Yismach Moshe, is the source to why we are required to
read the parsha of Parah Aduma. It is in lieu of reading out loud about the
repugnant sin of the Golden calf.
The pasuk (8) states: '
"Moshe returned to Hashem and said, Oh, this people have
sinned a great sin, and have made for themselves a god of gold. This is
very difficult to understand, for at the onset of Moshes defense of the
Jewish people and beseeching Hashem on their behalf, he makes this
statement which appears to be an admission of guilt. We might expect this
to be a prosecutors argument, but Moshe should be pleading for
mitigation of the transgression rather than arguing for its aggravation!
The Sefer Oros Hameirim (9) explains the words of Tehilim (10) '
Please Hashem, save us now! How can a person who is aware
of his own flaws and the extent of his wrongdoing, implore Hashem to
save him? Is it not rather pretentious? Does anyone believe that he is truly
worthy of Hashem's salvation? He answers with the words of Chazal (11)
that the children of Israel are always considered children of Hashem,
without regard to their level of righteousness. The numerical value of the
word "ana" (please) is fifty two, which has the same numerical value of
"ben" (son) - also fifty two (12). A son may plead with his father to grant
him a boon, even when he is completely unworthy. This, he explains is
what the words mean ana': We are sons of Hashem, and therefore we
beseech you Hashem for Your help, even if we are surely not worthy of
Your immediate salvation.
This might also be the reason why Moshe, too, began his plea to Hashem
with the word ana implying that the Bnei Yisroel are your sons,
therefore, in spite of Your people having sinned a great sin, please forgive
their sin.
In the Yotzer/liturgy for Parshas Parah we announce: ,
, "To cleanse the contaminated and to contaminate the
pure (this being one of the unique laws of the parah cow) through the
words of the Holy One!"
This can be understood as follows: in service of Hashem one who
presumes that he has achieved his goal is actually very distant from
fulfilling his aspirations. However, one who truly believes he has not
accomplished his goal and is far-off from his responsibilities to Hashem,
although he has tried his best to fulfill his obligation, is truly close.
Humility is the most desired trait Hashem wants us to have, as the
Gemarah (13) tells us that one who is humble is as if he brought all the
sacrifices in the Temple. This is unlike all other tasks where one who
believes that he has not done his duty knows also that he is far from his
goal.
It can now be understood that this is the point made by this phrase in the
yotzer. Just as the the laws of the red heifer seemingly defy logic as it
cleanses the contaminated, and contaminates the pure, (a glaring
inconsistency) likewise, be-omer kadosh the same can be said by the
service of the Holy one blessed be He. The more humble you are, the more
worthy you are in the eyes of Hashem. Illogical? Perhaps. But true
nonetheless, as the lesson of Parah Adumah suggests.
Therefore, Moshe could not come before Hashem with praises of Bnei
Yisroel and declarations of their worthiness. He approached Hashem rather
with the claim that they are His children and as such although they are not
worthy, He should show them mercy and forgive them.
Please feel free to forward this Torah thought to anyone you feel will take
pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com
with any questions and comments.
Good Shabbos, Rabbi Dovid Sochet
1. See Shulchan Aruch Orach Chaim 685:7 and 146:2. This opinion is the
opinion of the Ritva in Tractate Megillah 17B, as well as the opinion of the
Tosafos Ha-Rosh in Tractate Berachos 13A. The Magen Avrohom in
Orach Chaim 685 asks what the source of Parshas Parah is being a
requirement of the Torah.
2. Rabbi Moshe Greenwald of Chust 1842-1910
3. Rabbi Moshe Teitelbaum 1759- 1841
4. Devarim/Deuteronomy 9:7
5. See Magen Avrohm Orach Chaim 60:2
6. Tractate Megillah 25A
7. In the ancient times every verse was translated during the reading of the
Torah by a designated individual into Aramaic.
8. Shemos 32:31
9. Rabbi Meir Leifer of Nadvorna-Cleveland. (1881-1941)
10. 118:25
11. Tractate Kidushin 36A
12. The Hebrew letter Aleph = 1, Nun = 50, ana is spelled Aleph Nun
Aleph = 52. The letter Beis = 2 the word ben is spelled Beis Nun = 52.
13. Tractate Sotah 5B
Rabbi Dovid Sochet is the son of the Stoliner Rebbe of Yerushalayim; he spent a considerable amount of his formative years in Los Angeles CA, and
the 5 Towns in New York. He studied in the following Yeshivas: The Mesivtah of San Diego, Yeshiva Harbotzas Torah in Flatbush NY, and Yeshiva
Gedola of Passaic. He currently is a Rabbi in Spring Valley New York where he resides with his wife and children. Rabbi Sochet is also certified
Mohel.
The Weekly Sidra- Parshat Ki Sisa
By Rabbi Moshe Greebel
Because they so grievously sinned with the Aigel HaZahav (golden calf),
the Bnai Yisroel were issued the Mitzvah of every male from the age of
twenty and above, giving a Machatzis HaShekel (half Shekel), as we see
from the opening of this weeks Sidra:
When you take the census of the Bnai Yisroel according to their number,
then shall they give every man a ransom for his soul to HaShem, when you
count them; that there should be no plague among them, when you count
them. This they shall give, every one who passes among those who are
counted, half a shekel according to the shekel of the sanctuary; a shekel is
twenty Gerahs; a half shekel shall be the offering of HaShem. Every one
who passes among those who are counted, from twenty years old and
above, shall give an offering to HaShem. The rich shall not give more, and
the poor shall not give less than half a shekel, when they give an offering
to HaShem, to make an atonement for your souls. (Shmos 30:12-15)
Now, it seems only elementary to ask the following question. If a
population census of twenty year and above males was to be established,
wouldnt it have been easier to give a full coin, where there wouldnt have
been a reason to do any further calculation? This giving of a Machatzis
HaShekel instead of a full Shekel, is the subject of this weeks mailing. Let
us examine several reasons for this phenomenon, which come from the
second chapter of the Yrushalmi Gemarah of Shkalim 9b:
This they shall give, every one who passes among those who are
counted. It is between Rabbi Yhuda and Rabbi Nchemya. According to
one, it (giving of a half Shekel) is because they sinned (with the Aigel
HaZahav) at half day. According to the other, because they sinned at six
hours in the day, let them give a half Shekel, which is six Garmasin
(grams) (of silver)..
The Yrushalmi continues:
..Rabbi Yhoshua of the Yeshiva of Rabbi Nchemya in the name of
Rabban Yochanan Ben Zakkai said, (Because they worshipped the Aigel)
they violated the entire Aseres HaDibros (ten commandments), and were
therefore, commanded to give ten Gerahs each (a half Shekel)..
On a completely different course, the Yrushalmi offers this reason for the
giving of a Machatzis HaShekel, instead of a full Shekel:
..Rabbi Berechya and Rabbi Levy in the name of Rabbi Shimon Ben
Lakish said, (The giving of only a half Shekel was) because they sold the
first born of Rachail (who was Yosef) for twenty Dinars..
Here, the Yrushalmi offers us a completely different significance of the
Machatzis HaShekel, which was also a forgiveness for the selling of Yosef
by ten of his brothers. To see the mathematics involved, we return to the
Yrushalmi:
..So, let each and every one (of the ten brothers) give twenty Dinars
for the redemption of his first born..
The Yalkut Maiam Loaiz (page 1069) explains that twenty Dinars is
equivalent to five full Shekels, making the profit of selling their brother, a
half Shekel per each of the ten. Our next reason for only a half Shekel is
from the Shach (Rabbeinu Shabsai HaKohain of Vilna- 1622-1663), of
blessed memory. Prior to discussing the Shach, some background
information is necessary.
The first Passuk (verse) of our Sidra states, That there should be no
plague among them. What is the role of this plague here? Rashi on
Shmos 30:15 offers us a few quick words:
To make an atonement for your souls.. That you not be smitten through
an (exact) number!
Basically, whenever a total is calculated, and the precise sum becomes
known, there is always the danger of Ayin Hara (evil eye). That is why
whenever we count men for a Minyan (prayer quorum of ten), we never
count, One, two, three, etc. Whenever one tallies his grain, oil, wine, or
other produce, he should never come to know the exact sum of his
holdings, for fear of this Ayin Hara.
The Yalkut Maiam Loaiz (page 1069) explains it this way:
Through the (exact) number that is brought out by the mouth, and the
(mindless) gazing at such affluence, damage (from heaven) is brought
upon him.
This principle is seen concerning Dovid HaMelech, who ordered a head
count of the Bnai Yisroel:
And Yoav gave the result of the census of the people to the king; and
there were in Yisroel eight hundred thousand brave men that drew the
sword; and the men of Yhuda were five hundred thousand men. And
Dovids heart struck him after he had counted the people. And Dovid said
to HaShem, I have sinned greatly in what I have done.. (Shmuel II
24:9-10)
Returning to the Shach, the reason only a half Shekel was given, is that if a
full coin was required, the exact number of coins which would have
totaled the exact number of Bnai Yisroel, would have been spoken of,
causing a possible Ayin Hara.
Another reason for this half Shekel is given by the Yalkut Maiam Loaiz
(page 1069). Generally, people are depressed by what they do not have,
and do not appreciate what they do have. Now then, every person is made
up of four basic natural elements- earth, water, wind, and fire. The first
two, earth and water, are measurable. The last two, wind and fire, are not.
20 >:\D nou\D J trcdk trcd ihc
The connotation of the Machatzis HaShekel then, is to let us know that we
can never fully satisfy our desires.
Prior to discussing the reason for only a half Shekel from Rav Moshe
Alshich (1508-1593), of blessed memory, the following data is presented
from Midrash Shir HaShirim Rabbah 4-21:
..The women of the generation of the wilderness were virtuous, and
when that deed of shame was about to be executed, they thought the matter
over and would not give any of their earrings for the making of the
calf..
Hence, the women had no part in the Aigel HaZahav. The Alshich teaches
that so important is a good wife, that any man without one, is but a half
man. And, since only half the nation sinned with the Aigel HaZahav, for
us to always remember these virtuous women, only a half Shekel was
necessary.
And so, with gratitude to our Rabbanim of blessed memory, we have a
plethora of various explanations of this Machatzis HaShekel, each giving
us considerable pause for self reflection.
May we soon see the Gulah Shlaimah in its complete resplendence-
speedily, and in our times. Good Shabbos.
Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also appearing on the website: The National Council of Young Israel
http://www.youngisrael.org
Torah Insights -Parshat Ki Sisa
By Rabbi Dov Shapiro
Sacrifices of Leadership
Vayashleich Miyadav es Haluchos. (Shmos 32:9) When Moshe came
down from Har Sinai and saw that the Jews had made and worshipped the
golden calf, (the egel) he broke the luchos at the foot of the mountain.
The gemara (Shabbos 87a, and Yevamos 62a) tells us that Moshes
decision to break the luchos was one of three decisions that he made on his
own and which Hashem subsequently agreed with. Moshes reasoning in
breaking the luchos was based on the halacha that one who worships idols
is not permitted to partake of the korban pesach. If so, Moshe concluded,
such an individual is certainly not entitled to receive the entire Torah.
Hence rather than giving the Torah to the idol worshipping Jews, Moshe
broke the luchos.
The Maharsha asks: Hashem had already informed Moshe that the Jews
had made the egel while he was still on top of Har Sinai. If Moshe
intended to break the luchos, why did he bring them down at all; why
didnt he simply break them as soon as Hashem told him the tragic news?
What was the point of bringing the luchos down and then breaking them in
front of the Jews?
The Maharsha answers (quoting a midrash) that Moshe delayed breaking
the luchos until he saw the egel himself because he wanted to teach the
Jews an important lesson in derech eretz. One should not accept a report he
hears from someone else, until he sees the facts for himself. Moshe
demonstrated this lesson through his own conduct. Although he certainly
believed what he had heard from Hashem, nevertheless he waited until he
saw it with his own eyes in order to teach the Jews this important lesson.
Although it is certainly permitted to accept a report one hears from
Hashem, nevertheless Moshe wanted to utilize this opportunity to teach
them this rule of derech eretz as it pertains to hearing reports from other
people. And although he could have simply taught it to them and explained
it to them verbally, he wanted to use this real life experience to make a
deeper impression upon them.
If we consider the context of this incident we can learn a great lesson
about Moshes dedication to Klal Yisroel and the responsibility he felt to
teach them Torah. The moment of receiving the luchos was the moment of
the crowning glory of Moshes leadership of the Jewish people. Receiving
the Torah was the purpose of Yetzias Mitzrayim, the purpose of Klal
Yisroel, and in fact the purpose of the creation of the entire world. At this
moment as Moshe was receiving the Luchos, the Jews strayed and
worshipped the egel, temporarily forfeiting their right to the luchos and the
Torah. They had essentially destroyed the greatest moment in their own
history and the history of the entire world. Moshe had every right to be
angry at the Jews for what they had done and for the damage they had
caused. Instead of getting upset at them, though, he did the exact opposite.
He continued to think about how he could serve them and teach them
Torah in the best possible manner.
But Moshe Rabbeinus dedication to Klal Yisroel went beyond his
constant concern for their best interests; it also involved great personal
sacrifices that he made on their behalf.
When Moshe came down from Har Sinai with the 2nd set of Luchos, his
face shone with a radiance of holiness as the posuk says Ki karan ohr
panav bdabro ito.(Shmos 34:29) The Midrash Tanchuma (Ki Sisa 37)
offers several explanations why Moshe received this heavenly glow. One
explanation the Midrash gives is that after Moshe finished writing the first
written Sefer Torah, some ink remained in the quill. Moshe passed that
quill over his face and the kedusha that emanated from the remaining ink
illuminated his face. The obvious question is: How does unused ink in the
quill used to write the Sefer Torah bring a heavenly glow to a persons
face? There is a beautiful explanation of this midrash related in the name
of Rebbi Akiva Sofer.
Earlier in the Parsha, when Moshe beseeched to Hashem to forgive the
Jews for worshipping the egel, he said to Hashem If you are not willing to
forgive the Jews, please remove my name from the Torah. Moshe wanted
his destiny to be inextricably linke to that of Klal Yisroel; he did not want
any fame or greatness for himself if it did not include the rest of Klal
Yisroel. The gemara tells us that the decree of a righteous man even a
conditional decree will be fulfilled in some form. Although Hashem did
eventually forgive the Jews for their sin, nevertheless Moshes words were
partially fulfilled iin that his name is omitted from Parshas Tetzaveh.
However,the amount of ink initially prepared for the writing of the Torah
did not anticipate Moshes absence from an entire parsha. Hence, because
Moshes name was omitted numerous times, there was extra ink remaining
when the Torah was completed. This remaining ink thus reflected the great
dedication that Moshe demonstrated for Klal Yisroel and his willingness to
sacrifice his own place in the Torah in order to help them achieve
forgiveness.
This is what the midrash means when it says that the remaining ink gave
Moshe the karnei hod. It was not the ink per se, but the merit of his great
dedication to Klal Yisroel which was reflected in the remaining ink that
caused his face to shine with holiness.
Of all the great accomplishments that Moshe achieved during his lifetime,
there was something special about his willingness to put the needs of the
Jews ahead of his own needs. And it was that willingness that gave him the
highest level of kedusha that he achieved in his lifetime.
Moshe brought down and taught us the entire Torah. But among all the
lessons of Torah that Moshe taught us, what stands out as exceptional is
the one that he taught us by own his actions, to love and care about other
Jews.
Rabbi Dov Shapiro is the Rav of Kehillas Bnei Aliyah in New Hempstead,
and a Certified Mohel. He can be reached at 877-88-Mohel or
www.eastcoastmohel.com. To receive an e-mail of his weekly parsha
column, e-mail DSMohel@gmail.com.
Please feel free to forward this Torah thought to anyone you feel will take pleasure in reading it. Feel free to contact me at Rabbisochet@gmail.com
with any questions and comments. Rabbi Dovid Sochet is the son of the Stoliner Rebbe of Yerushalayim; he spent a considerable amount of his
formative years in Los Angeles CA, and the 5 Towns in New York. He studied in the following Yeshivas: The Mesivtah of San Diego, Yeshiva
Harbotzas Torah in Flatbush NY, and Yeshiva Gedola of Passaic. He currently is a Rabbi in Spring Valley New York where he resides with his wife
and children. Rabbi Sochet is also certified Mohel. Confidential matters may be sent to Rabbi Greebel at: belmar.rabbi@yahoo.com Also appearing
on the website: The National Council of Young Israel http://www.youngisrael.org

Aish.Com - Rabbi Kalman Packouz
Shabbat Shalom
GOOD MORNING! Were you ever incensed by an anti-Israel article in
the paper, wanted to write a letter to the editor, but lacked the facts to
make it more than an enflamed emotional diatribe? Now there is a book,
Pressing Israel -- Media Bias Exposed from A-Z, that shows not only the
devices the media uses to slant their articles, but gives the information you
need to know to set the record straight.
Jerome Verlin has been engaged in "Media Watch" for many years. He is
joined by Lee Bender in authoring this guide. The book is divided into two
sections: 1) Media Bias Exposed 2) Background for Understanding the
Misreporting of News.
We are not always aware how the media slants a story, so I thought it
might be helpful to present:
9 Ways to Bias an Article Against Israel
1. Inaccurately headline the story or focus the headline on something
negative about Israel
2. Use photographs that are inaccurate, irrelevant and unfair to the subject
matter
3. Put any pro-Israel facts towards the end of the story or omit them
4. Quote Arabs without responses from Israelis -- or use quotes only from
Israelis criticizing Israel
5. Single out Israel to an impossibly high standard not applied to other
nations
6. Deny Israel the right of self-defense possessed by every other nation
7. Unfairly equate Israel's response to terrorism to the acts of the terrorism
8. Demonize and delegitimize Israel
9. Use code words and biased phrases to mislead or perpetrate myths
Examples of Biased Phrases Used by the Media
"Suicide Bombers" -- They are not individuals who commit suicide with
a bomb. They are mass-murderers of men, woman and children.
"Militants" -- The media often uses "militants" when referring to
terrorists and mass-murderers. It is used because it is a softer term and is
less condemning.
"Occupied Territories" -- The League of Nations Palestine Mandate
recognized the Jewish people's right to reconstitute its Jewish National
Home in Palestine (including Judea and Samaria and originally including
what became Transjordan) and called for settlement of the Jews on this
land. They are at worse disputed, not "occupied".
"Retaliation" -- To retaliate is to return injury for injury. Israel responds
to prevent future attacks, to defend its citizens. This is a responsibility to
its citizens and is a very far cry from the actions of terrorists targeting
civilians.
"Millions of Palestinian Refugees and Their Descendants" --
Palestine's 1947 population was 2 million people of whom at least 1/3
were Jews. About 500,000 Arabs left Israel (and, by the way, a greater
number of Jews were evicted from Arab countries which is rarely
mentioned).
>:\D nou\D J trcdk trcd ihc 21
"The West Bank" -- This refers to the portions of Judea and Samaria that
invading Jordan seized in 1948 and held until ousted by Israel in 1967.
The term is used to denigrate and minimize the Jewish connection over the
millennia to this area.
If you are interested in taking a more active role in defending Israel against
biased media, then this book will be a welcomed addition. I also
recommend Shraga Simmons' David & Goliath: The explosive inside story
of media bias in the Mideast conflict and joining HonestReporting.com.
Torah Portion of the Week: Ki Tisa
The Torah portion includes: instructions for taking a census (by each
person donating a half shekel); instructions to make the Washstand,
Anointing Oil, and The Incense for the Mishkan, the Portable Sanctuary;
appointing Betzalel and Oholiab to head up the architects and craftsmen
for the Mishkan; a special commandment forbidding the building of the
Mishkan on Shabbat (people might have thought that they would be
allowed to violate the Shabbat to do a mitzvah ...).
The Torah portion continues with the infamous story of the Golden Calf.
The people wrongly calculated that Moses was late in coming down from
Mt. Sinai and the people were already seeking a replacement for him by
making the Golden Calf (there is a big lesson in patience for us here).
Moses sees them dancing around the calf and expressing anger he breaks
the Two Tablets; he then punishes the 3,000 wrongdoers (less than .1% of
the 3 million people), pleads to God not to wipe out the people, requests to
see the Divine Glory, and receives the second set of Tablets of the Ten
Commandments.
Dvar Torah
based on Growth Through Torah by Rabbi Zelig Pliskin
After descending from Mt. Sinai with the Ten Commandments, Moses saw
the people dancing around the Golden Calf. The Torah relates:
"And Moshe stood at the gate of the camp and he said, 'Whoever is for the
Almighty come to me.' And all of the descendants of Levi gathered unto
him" (Exodus 32:26).
Why does the Torah add the seemingly extra word "all"? It would have
been sufficient to just write "and the descendants of Levi gathered unto
him."
The Chasam Sofer, a renowned 18th century Hungarian rabbi, tells us that
"all" comes to include even Korach and those Levites who later rebelled
against Moshe. Though they were greatly displeased with Moshe, when it
came to the honor of the Almighty, they joined him to fight for the
Almighty.
Our lesson: We should put aside personal prejudice and philosophical
differences if we are called upon to take action for the Almighty, for the
Jewish people or any righteous cause!
Quote Of The Week:
No individual has any right to come into the world and go out of it without
leaving behind him distinct and legitimate reason for having passed
through it. -- George Washington Carver
AISH FACT: HonestReporting.com -- now independent, was created by Aish students in
England in 2000. It monitors the news for bias, inaccuracy, or other breach of journalistic
standards in coverage of the Arab-Israeli conflict. It is a fast-action, interactive organization
which alerts, informs and mobilizes its 140,000 grassroots activists via email to respond to
unbalanced media reporting. HonestReporting also facilitates accurate reporting for foreign
journalists covering the region handling over 1,000 inquiries from journalists each year.
With Deep Appreciation to Steven Saiontz
With Special Thanks to Frank & Elaine Gelb
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Rabbi Eliezer Parkoff
Weekly Chizuk
Ki Sissa: Life Is Like a Shul
And now, if I have indeed found favor in Your eyes, let me know Your
ways" (Shmos 33: 13)
"R. Yochanan said in the name of R. Yossi: Three things did Moshe ask of
the Holy One, blessed be He. He asked that He should show him the
ways of the Holy One, blessed be He. Moshe said before Him: Lord of
the Universe, why is it that some righteous men prosper and others are in
adversity, some wicked men prosper and others are in adversity?"
(Brachos 7a)
Why do tzaddikim suffer and why do r'shoim prosper. That has been a
question that has plagued the greatest minds throughout history.
The Chofetz Chaim (in Chofetz Chaim on the Torah) discusses this very
difficult issue with one of his famous moshols:
A Jew from the country once spent Shabbos in the big city. In shul on
Shabbos morning, during the reading of the Torah, the gabbai called up
men for aliyos, from all different corners of the shul. After the services,
the guest went over to the gabbai and said, "My dear sir, I enjoyed the
davening here very much, but tell me, why did you have to call the aliyos
from all over? Wouldn't it have been more organized to call the first row
this week, the second row next week, and so on? In that way you would be
able to call everybody up in an orderly manner and make sure that
everybody receives his turn."
The gabbai smiled and replied, "Oy, you come here for one Shabbos and
want to understand everything? If you had been here over a period of
several weeks, you would have realized that two weeks ago the man on the
first bench had a yahrtzeit, and had to have an aliyah then. Last week the
fellow behind him celebrated his son's Bar Mitzvah and he had to have an
aliyah. The man on the third bench has been sick for the last few weeks
and would have lost his turn according to your suggestion! And this week
the fellow next to him is getting married, so naturally I had to give him an
aliyah today. If I were to follow your advice, nobody would get his aliyah
when he needs it and everyone would be unhappy."
So too, teaches the Chofetz Chaim, do we come into this world for a mere
seventy or eighty years, and we want to understand everything! But in
order to understand it we have to put it into the context of the whole
universe, from the beginning of time until the end of days.
At another time he offered a different moshol.
A fellow once came to an inn and spent the night. In the morning, as he
was preparing to continue his journey he mentioned to the proprietor that
he shouldn't have put the heaters so close to the beds. The bookcase really
belongs on the other side of the room. He continued with a few more
suggestions to improve the interior design.
The proprietor listened quietly. When he had finished he said, "My friend,
you came for only one night and you want to understand everything about
this inn. You seem to know already exactly how to fix everything up. I
really would like to know. Are you planning on staying here permanently?
There is another well-known illustration of this idea:
In Ashrei we say:
. '
"The Lord guards all who love Him, and all the wicked He destroys"
(Tehillim 145:20).
Imagine someone entering shul for just a second and hearing only part of
this verse: "all who love Him, and all the wicked He destroys." He
would be shocked. How could such a terrible thing be? So too someone
who hears: "The Lord guards all who love Him, and all the wicked."
What!?! Even the wicked?
Only one who hears the verse in its entirety understands its true meaning.
Wishing everyone a Gut Shabbos
Rabbi Eliezer Parkoff 4 Panim Meirot, Jerusalem 94423 Israel Tel: 732-858-1257 Rabbi Parkoff is author of "Chizuk!" and "Trust Me!" (Feldheim
Publishers), and "Mission Possible!" (Israel Book Shop Lakewood). If you would like to correspond with Rabbi Parkoff, or change your subscription,
please contact: rabbi.e.parkoff@gmail.com Shema Yisrael Torah Network info@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel
732-370-3344

Rabbi Yechiel Yitzchok Perr
Parshas Ki Sisah
The circumstances that led up to the sin of the Eigel, the most grievous sin
we have ever committed as a people, are described in the Torah itself with
very few details. Perhaps this itself makes a statement, that there is no
explanation which can in any way mitigate the sin which was committed.
However Rashi, drawing upon Chazal, gives us a fuller description of what
occurred. (Shemos 32:1)
First, it seems strange, however it was not clear to Yisroel when Moshe
would arrive back. And Am Yisroel seeing the awsome scene of a burning
quaking mountain with visable blasts of thunder, were surely afraid that
the worst had happened to Moshe.
Furthermore, as Rashi tells us, the day grew very dark, and when they
looked up they saw Moshe being carried in the heavens above, while a
voice announced Moshe is dead! With this background, it is difficult to
understand what was was indeed expected of Am Yisroel? They were
suddenly bereft, as they had a right to believe, of the only leader whom
they had ever known.The answer seems to be, that what was expected of
them was-to think for themselves. First they should have trusted Moshe;
and then they should have thought that perhaps they were mistaken about
the time of Moshes return. And they should have also thought for
themselves, and understood, that even if Moshe had indeed perished, there
is still no excuse in the world to make, and surely not to worship, a Golden
Calf!
It is this combination of trust in Hashem, and responsibility for our own
actions, that the Torah expects of us; and to not have it, leads to grievous
sin.
At Sinai Hashem had told Moshe (Shemos 19:9) and also in you [your
power of prophecy] they [Am Yisroel] will believe forever. It is because
of this that we have the belief that Moshe is truth, and through this we
also know the Torah is truth.
In Vayikra(8:36) Rashi quotes the Sifra that Aharon and his sons were as
filled with as much joy upon hearing the command from Moshe, as they
would have been had they heard it from Hashem Himself. We see from
this that although the truth of Moshe, has been accepted by us for almost
four thousand years, it was nevertheless not accepted easily at that time by
our stiff necked people. This is why Aharon and his sons deserve praise.
Because trust in Moshe was essential in order to receive the Torah,
therefore when Moshe ascended the mountain to receive the Torah, it was
necessary for Am Yisroel to demonstrate their trust in him. For the truth of
torah is dependent on trust in Moshe. That is why Moshes words about
when he would return were able to be misinterpreted.
Now it seems that only about three thousand Yidden actually worshipped
the calf. However, more than half a million men stood by and allowed
22 >:\D nou\D J trcdk trcd ihc
them to do so. The punishment of all of Klal Yisroel for the sin of the few
teaches us that when we see others doing wrong we have the responsibility
to stop them. If we dont stop them, we share the responsibility and
punishment for their actions as if we had sinned ourselves.
The Gemorah explains (Shabbos 55A) a prophecy of Yechezkeil (9:11). It
says that at first the tzadikim of Yerushalayim were not to be harmed at
the churban. Only the wicked would be punished. But then the Midas
Hadin objected that the tzadikim had been able to object to the sins of
the wicked and they did not do so. Hashem then answered the Midas
Hadin, I know if they had objected the sinners would not have listened
them! The Midas Hadin then said, Hashem, if You knew-did they know
[that they would not listen?] This response of the Midas Hadin, is the
reason for the punishment of the tzadikim together with the wicked. Indeed
there are many sources that speak of our responsibility to stop others from
doing wrong. But all this is meaningless as long as we ourselves do not
accept that we have this responsibility, and as long as we do not have the
courage to stop what we see as wrong.
I remember hearing a chasidishe translation of a posuk which has
remained with me ever since I heard it. The possuk tells us that the Goyim
of Canaan believed in magicians and soothsayers. The possuk then
continues (Devorim 18:14) But You[Yisroel], not so has Hashem your G-
d given to you! The translation which made such an impact on me reads
the possuk as not so! has Hashem given to you . Meaning, that Yidden
were given the power to stand up even against a crowd and say not so!
This is a power which we have inherited from Avraham; who as Chazal
tell us, stood all alone on the one side- while the whole world stood against
him, on the other.
A Good Shabbos, Rabbi Yechiel Yitzchok Perr
Rabbi Ben-Zion Rand
Likutei Peshatim
nwn J
Volume 27 Number 21 March 2, 2013
vwn 1n 'J 1p n1w .on q1
The Additional Soul Of Shabbos
And Bnei Yisrael shall keep the Shabbos, to observe the Shabbos
throughout their generations, for a perpetual covenant. I t is a sign
between Me and Bnei Yisrael forever, for in six days God made heaven
and earth, and on the seventh day He ceased from work and rested.
Shemos 31:16-17
Rabbi Shimon ben Lakish said: The Holy One, blessed be He, places an
additional soul in a person on the eve of Shabbos, and it is taken from him
after Shabbos ends, as it is stated (Shemos 31:17), On the seventh day,
He ceased from work and rested. This can be expounded homiletically to
mean that once one has completed the Shabbos, woe, he has lost the extra
soul (ws1) that he had received at its beginning. - Gemara Beitza 16a
The sorrow and loss when this extra soul departs occurs on Motzaei
Shabbos, when Shabbos ends. In fact, it is for this reason that the Havdalah
service includes with it the taking of a fragrant spice. The shock and jolt
which our soul suffers with the setback of losing this added spirit that we
enjoyed during the Shabbos is somewhat offset with the inhaling of a
sweet smell which should refresh and invigorate our spirit. It is surprising,
however, that the verse alludes to this anguish with the very words that
introduce the Shabbos, when it is actually not until the closing moments of
the Shabbos day that the emotion of woe and sadness overcomes us.
The Rebbe, Rabbi Avraham Mordechai of Gur, notes that the message
here is that a person must note and realize that the added spiritual charge
which one receives as the Shabbos is ushered in is only temporary.
Immediately, with the onset of the Shabbos, one must already appreciate
that the precious opportunity for growth and gain must be utilized to the
utmost, for the nn now1' - the extra soul - will not remain beyond its
allotted time.
Aharon - The Kohen
And Aharon saw and built an altar before him; and Aharon called out
and said: A festival to God tomorrow. Shemos 32:5
What did Aharon see? Rav Binyamin bar Yefes said in the name of Rav
Elazar: Aharon saw Chur slaughtered before him, and he said to himself,
If I do not listen to them now, they will do to me as they did to Chur, and
through me they will fulfill the verse (Eicha 2:20) - Should a Kohen and
prophet be slain in the Sanctuary of Hashem - and there never will be a
remedy for them. It is better that they make a Golden Calf, and it is
possible that there will be a remedy for them through repentance. --
Gemara Sanhedrin 7a
Aharon knew that Chur had already been killed by the mob, and that the
situation would be unforgivable if they would kill him as well, since he
was the Kohen. Maharsha points out that at this point in the desert,
Aharon was, in fact, not yet the Kohen. There was no Mikdash and no
Mishkan. The mitzvah to build the Mishkan was not issued until almost
three months later (from the 17th of Tamuz until the 10th of Tishrei), and
the inauguration of the Mishkan and the initiation of the Kohanim was not
until the first of Nisan the next year - about eight and a half months after
the incident of the Golden Calf. What does the Gemara mean when it says
that Aharon considered himself a Kohen at this point? Maharsha answers
that nevertheless, Aharon was the firstborn, and as such, he would have
been the one designated to officiate at any offerings brought on a private
altar (noa), and it was to this role that he referred as he considered
himself a Kohen.
Sefer Vayitzbor Yosef (#55) points out that the words of Maharsha are
themselves in need of clarification, for we know that Aharon was actually
not a firstborn at all. Miriam was the oldest of the siblings, followed by
Aharon and finally by Moshe (see Gemara Shabbos 88a, and Yalkut
Shimoni, Shemos #165). We must say, then, that there was a unique set of
rules for offerings brought on private altars, which were permitted before
the construction of the Mishkan. Apparently, the first male child of each
family was considered a bechor, whether or not there was a female child
born before him. Accordingly, Aharon was indeed considered a firstborn,
and in this capacity he was as a Kohen even at this point.
Moshes Descent
And God spoke to Moshe: Go, descend, for your nation that you have
brought up from Egypt has degenerated. Shemos 32:7
Rashi quotes the Gemara in Berachos (32) which explains that Hashem
was telling Moshe to descend from your greatness. Hashem only gave
Moshe greatness on account of the Jewish people, and now that they had
sinned, their leader in effect was lowered also.
Maharsha (Berachos 32) explains that the basis for the Gemaras
explanation is the apparent lack of need for the Torah to write both the
words go and descend when seemingly one of these words would have
sufficed. However, Maharsha in Berachos disputes this explanation.
Earlier in Sefer Shemos (19:24) we learn: And Hashem said to him: Go,
descend. Then you shall ascend, you, and Aharon with you, but the
Kohanim and the people, they shall not destroy to ascend to Hashem, lest
He will make a breach against them. The same phraseology is used, yet
there is no comment made by the Gemara about these words. Instead,
Maharsha explains that following the command of 1 (9 our pasuk does
not say what Moshe was supposed to do upon descending, which is not the
case in the verse quoted from Perek 19. There, Hashem tells Moshe to go
down and bring Aharon back with him. Rather, since we dont find
Hashem telling Moshe what to do upon going down, it must be that the
descent is not to be taken literally but rather figuratively.
An Angel Along The Way
And I will send an angel before you, and I shall drive out the
Canaanite, the Amorite, and the Hittite, and the Perizite, and the Hivite,
and the Yevusite, to a land oozing with milk and honey, for I will not
ascend in your midst...And he said to Him: I f Your Presence does not
go, do not bring us onward from here. Shemos 33:2-3; 33:15
Hashem had already informed Moshe Rabbeinu in Parashas Mishpatim
(23:20) that He would send an angel along with the Jews wherever they
went, and Moshe seemed not to be disturbed by this anouncement. Here,
after the Golden Calf, Hashem tells Moshe that he would send an angel
with him and Moshe responds that if Youre not coming with us, God, we
dont want to go any further! What changed?
This can be explained through a parable. A father wanted to spend lots of
time with his only son. He had work to do, but he kept coming home to see
how he was doing, check if he needed anything, and make sure he had
food and drink. If he couldn't go for whatever reason, he made sure to send
someone else in his place. One time the son talked back to his father,
telling him he couldn't stand seeing him every day! This made the father
very upset. He told his son how disappointed he was, and that he thought
this would be a good time for him to go on a certain business trip that he
had been neglecting for a long time. Someone else would look after him
instead for the next few weeks. That way he wouldnt have to see his son
and remember how upset he had made him. The son realized what he had
done, and begged his father to stay! He hadn't realized how much his
fathers visits really meant to him!
In the holy sefer Mei HaShiloach we learn that before the Jews sinned,
Moshe understood that God was treating the Jews in the best way and
wasnt worried about an angel going along for the ride, since God would
be in charge, and He wouldn't want to miss a second of being together with
the Jews. Now, after the sin, he realized that the angel would be taking the
place of Hashem in terms of direct and daily supervision of the Jews
travels, and it was as if He didnt want to have anything to do with them,
which made Moshe beg Hashem to reconsider!
Halachic Corner
Parashas Parah
This week, Shabbas Parah, two Sifrei Torah scrolls are taken out of the
Aron Kodesh. To one of them, seven persons are called for the weekly
parasha, and from the other the Maftir of Parah is read - from the
beginning of Parashas Chukas. According to some authorities this Torah
reading is prescribed by the Torah, hence a minor is not eligible for this
Maftir. Since a minor - under 13 - is not obligated to perform mitzvos, he
cannot therefore enable others to fulfill their obligations. The purpose of
reading this passage before Nisan is to remind all who had been defiled by
contact with the dead to purify themselves in order to be able to offer the
Pesach sacrifice in its proper time. The reading was set sufficiently before
Pesach so that even those who lived distantly from Yerushalayim (and
departed from their homes by Rosh Chodesh Nisan) might have been
instructed to that effect.
>:\D nou\D J trcdk trcd ihc 23
Although, because of our sins, the Sanctuary was destroyed, and we have
neither sacrificial-offerings nor purification, we nevertheless hold fast to
the teachings of purification, and we study its mitzvos in the proper time.
It is thus regarded as if we had purified ourselves from our defilement and
rendered ourselves fit for bringing our offerings in their set time.
Questions for Thought and Study
1. Why was the section concerning the rIhF( (laver) right after the section
concerning the giving of the half shekel? See Rabbeinu Bachya 30:18
2. What quality of the n119 (frankincense) is practical even in our times?
See Baal HaTurim 30:34
3. What were the four unique qualities of Betzalel that qualified him to
construct the Mishkan? See Ramban 31:2
4. Which two u9a (utensils) are referred to as nu (pure)? See Malbim
31:8
5. Why in this parasha (31:15) does the Torah say
"nJn9o nwv uo nww" (six days work may be done) while in
Parashas Yisro it said "11vn uo nww" (six days you shall labor)?
What is the difference? See Mechilta 31:15
6. When the Torah says that an Altar was built "1s9" (before him), to
whom is this referring? See Baal HaTurim 32:5
Answers:
1. Water in the a was a merit for abundant rainfall. The giving of
charity is also a merit for increased rainfall, so the giving of the half shekel
is mentioned right before the a .
2. The n119 had to be naI (pure). The only other time that the word "naI"
is mentioned is regarding prayer (Iyov 16:17). This indicates that our
prayers should be pure and heartfelt, similar to the n119.
3. Most of the Jews worked with clay and bricks in Egypt. Betzalel was
skilled in working with silver, gold, embroidery, cutting precious stones,
carving wood, and weaving skillful designs. Secondly, he was an expert in
all of these crafts. Thirdly, he was an expert, despite the fact that there
were many people whose hands were worn out after the work in Egypt.
Finally, he understood the hidden secrets of the holiness of each vessel
used in the Mishkan.
4. The Menorah (here) and the Shulchan (in Parashas Emor) are referred to
as nu because they were the only utensils that did not have any blood
spilled on them.
5. Here, the Torah is discussing when Bnei Yisrael are listening to
Hashem. When that happens, the Torah implies that work will be done for
Bnei Yisrael ("nwv" - will be done). In Parashas Yisro it is referring to
when Bnei Yisrael are not listening to Hashem, so "nwvn" - will do - is
more appropriate, indicating that Bnei Yisrael would have to do the
physical labor.
6. The Altar was built in front of Chur, the son of Miriam, who was killed.
This is indicated because the words "1s9 naIo" are numerically equal to
"\n \nI" (this is Chur).
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Rabbi Naftali Reich
Legacy
Parshas Ki Sisa - From Rags to Riches
Parshas Ki Sisa describes the tragic downfall of the Jewish people at the
very pinnacle of their spiritual achievement.
The people encamped as one around Har Sinai in their zeal to receive the
Torah. Hashem's voice thundered off the mountain tops, proclaiming the
Aseres Hadibros, the Ten Commandments, and designating the Jews as
His chosen people for accepting His eternal covenant.
From the lofty heights of those wonderful intoxicating days, the Jewish
people spiraled downwards. Moshe had ascended to Heaven to bring down
the Luchos, the stone Tablets, and in his absence, the nation had strayed
far. The Torah describes how, only forty days later, the people embraced
the worship of the Golden Calf and were dancing around it in wild
abandon.
Hashem revealed to Moshe in Heaven exactly what was taking place down
below, and instructed him to go down and take control of the tragic scene.
Moshe grabbed the Tablets and made his way down the mountain. He was
greeted by Yehoshua and by the crescendo of noise emanating from the
camp.
As he approached the camp and saw the people dancing to musical
instruments around the golden calf, Moshe took the miraculous Tablets of
stone and smashed them at the foot of the mountain.
The commentaries ask why Moshe waited until he descended the mountain
to shatter the Luchos. Did he not believe Hashem when He told him the
Jews were worshiping a golden calf?
The Tablets transcended the laws of nature; the letters penetrated the stone
through and through, yet one could read the holy text on them from either
side. The Tablets were a reflection of the divine connection that the Jewish
people had with their creator-but which, by worshiping the golden calf,
they had lost. The Jewish people, after this serious breach of faith, were no
longer worthy of being the recipients of the Luchos. So why did Moshe
wait? Why didn't he leave them in Heaven instead of smashing them at the
foot of the mountain?
The commentaries explain that although Moshe knew beyond any doubt
that the Jewish people had worshiped the golden calf. Yet he rationalized
that it was surely just a temporary lapse, not done willfully or with
enthusiasm. Perhaps they had succumbed to their base urges momentarily
and could still be restored to their previous lofty stature.
But when he saw the people brazenly dancing around the calf, with
musical accompaniment and great gusto and excitement, he realized the
truth: they could never again be worthy of those heavenly Tablets.
It is one thing to abandon G-d out of fleeting temptation while all the
while experiencing pangs of guilt. It is another to abandon Him without
compunction, with relish and merriment. After such debasement, the
disconnect is complete and absolute.
When not acting in consonance with the inner vibrations of our
conscience, we often feel stirrings of guilt and remorse. We may wonder
why we need to be plagued with misgivings and confusion about our
behavior. Why can't we feel whole and happy with what we are doing?
In truth, Jewish guilt is a gift from Hashem. It doesn't allow us to re-define
our priorities and our character, based on our "fall from grace." That little
voice inside of us that is telling us we shouldn't be here, we shouldn't be
doing this, this is not me-is making sure that our substandard actions do
not define our essence.It is ensuring that we regain our grip and give
genuine expression to our innermost aspirations.
Wishing you an inspiring Shabbos. Rabbi Naftali Reich
Legacy, Copyright &copy 2013 by Rabbi Naftali Reich and Torah.org. Rabbi Reich is on the faculty of the Ohr Somayach Tanenbaum Education
Center. Questions or comments? Email feedback@torah.org. Join the Jewish Learning Revolution! Torah.org: The Judaism Site brings this and a host
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Rabbi Mordechai Rhine
Rabbi's Message
What is a Mitzvah?
The story of the golden calf is a story that seemed to be paved with good
intentions. Like so many disasters in the history of mankind, the rationale
seemed so logical. When Moshe ascended the mountain and did not return
on the date that the Jews expected him, they declared, "Make us an
intermediary to assist us in connecting with G-d, because we do not know
what has happened to Moshe."
The commentaries explain that at the time of the great revelation at Mount
Sinai the heavens were opened to the Jewish people, and they sensed that
certain images represented ways to connect with G-d. One of those images
was that of an ox (representing strong physical strength which is loyal to
its master), and so they fashioned a young ox, as their intermediary by
which they would connect with G-d.
The question then remains: What went wrong? If their intentions were
good, and there is such a thing as representing certain relationships or
attributes through images as we see was done in the Mishkan, then how
did their actions come to be an act of idol worship?
The Bais Haleivi commentary explains the fallout of the golden calf in a
way that goes to the essence of what a mitzvah is. We often translate
mitzvah as "good deed". But this translation is inaccurate. The word
"Mitzvah" actually means "Commandment." The Bais Haleivi explains
that this is the distinction between the icon of the golden calf, and any
icons which the Jews were commanded to fashion in the Mishkan. If G-d
commands us to make an icon as an intermediary to connect with Him,
then it is a mitzvah. This explains the embroidered eagle on the curtain,
and the child-like cherub images above the Aron. But if G-d did not
command it, then it is not a mitzvah to create an intermediary. This is why
the event of the golden calf, despite all the good intent, led the Jews on a
destructive path.
If we were asked which translation of the word "Mitzvah" we prefer, I
think most people would answer that a Mitzvah is a good deed. Americans
in particular are very devoted and generous, but don't particularly like to
be told what to do. Volunteerism is great. But religious observance meets
with a degree of reluctance. In fact I once heard it joked that if we really
want people to take the Ten Statements seriously, we should stop calling
them the "Ten Commandments," and start calling them the "Ten
Suggestions."
What the Bais Haleivi is teaching us is that the concept of a Mitzvah is
really not simply a "good deed," something that strikes me as good. Rather
a Mitzvah is something commanded to me by a Higher Power, who
dictates what is truly good, and when. Sometimes the same action can be
destructive in certain circumstances, but in the right situation can be a true
act of salvation. That difference will depend on what Torah wisdom
teaches us to be G-d's command in any given situation.
Sometimes a person will find that a Mitzvah is difficult to do. That's
normal. Not every commandment is necessarily going to feel like
something that you would have done willingly if not for the command. A
mitzvah has the power to wake us up in the morning... or in the middle of
the night if need be. A mitzvah has the power to influence us to visit a
hospital ward that we would not have chosen to visit.
A mitzvah has enormous power... because a mitzvah is not volunteerism.
A mitzvah is a Higher Calling.
24 >:\D nou\D J trcdk trcd ihc
With best wishes for a wonderful Shabbos!
Rabbi Mordechai Rhine, originally of Monsey NY, is the Rabbi of Young Israel of Cherry Hill for over a decade, was the founding director of Torah
Links of Cherry Hill (1998-2009), and is the Director of TEACH613 an organization which promotes Jewish education locally in Cherry Hill and
Philadelphia through classes, and nationally via virtual media. He teaches Talmud and Novie in the Foxman Torah Institute (FTI), and holds semicha
from Rabbi Berel Wein and from Rabbi Shmuel Meir Katz. He has received a Masters in Rabbinic and Talmudic Studies from Beth Medrash Gevoha,
as well as an MA in Educational Leadership from Bellevue University. Rabbi Rhine is the author of The Magic of Shabbos: A Journey Through the
Shabbos Experience, (1998) and the producer of The Perek Shirah Collection (2012) an audio series on Scriptural Zoology available in stores or at
www.teach613.org. He lives in Cherry Hill, NJ, with his wife and six delightful children. 2013, Rabbi Mordechai Rhine and TEACH613

Rabbi Elyakim Rosenblatt
Yeshiva Kesser Torah
A Commentary Published by Yeshiva Kesser Torah of Queens
Ki Sisah - Preconceived Ideas Should Not Influence Our Thinking Whether
In Real Life Or In Learning Torah.
"And Yehoshua heard the sound of the people as they shouted and he told
Moshe, 'The sound of war is in the camp.' [Moshe] answered, 'it is not the
song of victory nor the wail of defeat, rather it is the sound of merry-
making that I do hear.'...and he saw the calf and the dancing.." (Shmos
32:17-19)"
The psukim relate that when Moshe Rabbeinu descended Har Sinai with the
two tablets of testimony in his hand, his faithful disciple Yehoshua awaited
him at the foot of the mountain. Yehoshua began speculating about the sounds
of shouting that he heard coming from the camp. He thought that they were
sounds of people at war. Moshe Rabbeinu corrected him, stating that these
were not sounds of people at war, but rather the sounds of people making
merry. [It seems from the Ramban (Shmos 32:6, 32:18) that Moshe had
already surmised at this moment that they were merry-making and rejoicing
around their idol. He nevertheless told Yehoshua that the sounds were that of
"merry-making," being intentionally vague and not specific, in order not to
speak derogatorily against Klal Yisroel, that they had made an idol].
How did Moshe, standing at the foot of Har Sinai, detect what was happening
in the camp? The Ramban explains that in reality Moshe did not know for
sure what was ensuing in the camp, for if he did know, he would have stated
definitively, "It is the sound of merry-making." Instead he said, "Rather, it is
the sound of merry-making that I do hear," indicating some degree of
uncertainty. Moshe understood that the sounds emanating from the camp
were in all likelihood sounds of people making merry. Since Moshe was the
"father of wisdom" he was able to discern and recognize through his keen
perception the musical character of sounds. He interpreted these sounds to be
sounds of people merry-making and not sounds of people at war.
The Ramban brings an additional proof (that it was Moshe's wisdom which
made him understand that the sounds from the camp were of people merry-
making) from a chazal in Koheles Rabbah (9:11). Chazal say that Moshe
rebuked Yehoshua and said to him, "One who is destined to be the leader of
Klal Yisroel cannot distinguish between the different kinds of sounds?" We
see clearly that it was Moshe's wisdom; being able to discern between the
different kinds of sounds, which enabled him to perceive that the sounds of the
camp were sounds of merry-making, and he expected Yehoshua to be able to
do the same.
This Chazal in Koheles Rabbah is mystifying. How could Moshe Rabbeinu
rebuke Yehoshua for not being familiar with the wisdom of identifying the
different kinds of sounds of the people in the camp? Is this ability of
recognizing the musical character of sounds a prerequisite for leadership of
Klal Yisroel?
It seems that it is not the ability to perceive the external musical character of
sounds, that is crucial for a leader of Klal Yisroel to possess, but rather, it is the
ability to recognize what these sounds reflect, namely the mood and internal
temperament of the people making these sounds. A true leader of Klal
Yisroel must be astute and perceptive. A godol baTorah must be a chochom, a
wise person who is able to determine the needs and wants of his people. He
must be able to stand at the foot of Har Sinai and recognize through their
external sounds the inner feelings and the moods of his people, even at a
distance. He must detect, even from afar, the inner pulse of his people in all
situations and at all times. This is a necessary quality of a gadol baTorah.
Moshe was, in essence, rebuking Yehoshua, telling him that his wisdom
should have enabled him to recognize that the sounds of the people in the
camp are not sounds of people at war. Rather, they are external sounds which
reveal the mood and the inner feelings of people that are making merry.
This is mystifying. Moshe in fact already knew previously that these sounds
were coming from people making merry and dancing around the golden calf.
Hashem Himself told this to Moshe on Har Sinai, "Go down, for your people
have sinned...They have made themselves a cast-metal calf. They have bowed
down to it and offered sacrifices to it...(Shmos 32:7,8)." If that is so, with such
preconceived knowledge how could Moshe Rabbeinu rebuke Yehoshua, that
Yehoshuas wisdom and perception should have made him aware that the
sounds coming from the camp were sounds of people making merry: Moshe
Rabbeinu himself only understood this to be so because Hashem told him so,
and not because his wisdom enabled him to understand this to be so.
It seems from here that although Moshe Rabbeinu had prior knowledge from
Hashem that Klal Yisroel had made a golden calf, his rebuke of Yehoshua did
not stem from this foreknowledge. Rather, it arose from Moshes wisdom
and perception. He was able to isolate and set aside the foreknowledge that
he received from Hashem and evaluate the sounds coming from the camp
purely on the basis of what he heard alone. Moshe determined that had
Hashem not informed him that the Klal Yisroel made a golden calf, his
wisdom and common sense alone, would have recognized this to be so.
Hence, Moshe Rabbeinu was able to turn to Yehoshua and rebuke him, saying,
"One who is destined to be the leader of Klal Yisroel shall not be able to
discern between the different kinds of sounds?"
This ability to distinguish between preconceived ideas and the situation to be
judged now at hand, can only take place in an ish emes, a man of truth. Only a
person infused with complete emes, sincerely seeking the emes, can separate
pre-conceived ideas and not let them influence his thinking on what has to be
judged now at hand. Only he could discern in the inner recesses of his thinking
process every nuance of logic and fact, to their exact sources and whereabouts.
Whereas a person who lacks emes would suffer utter confusion in his thought
processes and would most certainly, be guilty of self-deception. Outside
influences and pre-conceived ideas will influence his thought processes to the
extent that he could not possibly judge accurately the situation now at hand.
May we be privileged to emulate the true ish emes that Moshe Rabbeinu was,
in all situations where we must render judgment, whether in real life or in
Torah study. The study of Torah is the greatest Mitzvah that Klal Yisroel
possesses. May we be zoche in our dedication and devotion to it, to be anshei
emes, by exerting ourselves to understand the true intent of the Gemorah,
Tosfos, and Rambam at hand, and sincerely seek out its holy truth. May we be
zoche to focus and delve into its secrets and its beauties, into that which is
explicit, and into that which is implied, with a piercing regard for accuracy
and truth. May we not permit outside influences and preconceived ideas to
influence us by introducing spurious and erroneous interpretations. Amen!
These weekly Parsha sheets are based on Shmuessin delivered at Yeshiva Kesser Torah by HaRav ElyakimG. Rosenblatt, Shlita, Rosh HaYeshiva. This Shmuess is
adapted from a Shmuess of Maran HaGaon HaRav Henach Leibowitz, ZTL. Yeshiva Kesser Torah, 72-11 Vleigh Place, Flushing, NY 11367. (718) 793-2890.
YeshivaKesserTorah@gmail.com. For other Shiurimby Harav Rosenblatt Shlita, login to YeshivaKesserTorah.org For telephone shiurimcall Kol Halashon at 718-
395-2440. press 1 1 30 for Shiruimand 1 4 32 for Chassidic Gems

Chief Rabbi Lord Jonathan Sacks
Chief Rabbi of the United Hebrew Congregations of the Commonwealth
Covenant & Conversation
Ki Tissa 5773 Two Types of Religious Encounter
Framing the epic events of this weeks sedra are two objects the two sets
of tablets, the first given before, the second after, the sin of the Golden
Calf. Of the first, we read:
The tablets were the work of God; the writing was the writing of G-d,
engraved on the tablets.
These were perhaps the holiest object in history: from beginning to end,
the work of G-d. Yet within hours they lay shattered, broken by Moses
when he saw the calf and the Israelites dancing around it.
The second tablets, brought down by Moses on the tenth of Tishri, were
the result of his prolonged plea to G-d to forgive the people. This is the
historic event that lies behind Yom Kippur (tenth of Tishri), the day
marked in perpetuity as a time of favour, forgiveness and reconciliation
between G-d and the Jewish people. The second tablets were different in
one respect. They were not wholly the work of G-d:
Carve out two stone tablets like the first ones, and I will write on them the
words that were on the first tablets, which you broke.
Hence the paradox: the first tablets, made by G-d, did not remain intact.
The second tablets, the joint work of G-d and Moses, did. Surely the
opposite should have been true: the greater the holiness, the more eternal.
Why was the more holy object broken while the less holy stayed whole?
This is not, as it might seem, a question specific to the tablets. It is, in fact,
a powerful example of a fundamental principle in Jewish spirituality.
The Jewish mystics distinguished between two types of Divine-human
encounter. They called them itaruta de-leylah and itaruta deletata,
respectively an awakening from above and an awakening from below.
The first is initiated by G-d, the second by mankind. An awakening from
above is spectacular, supernatural, an event that bursts through the chains
of causality that at other times bind the natural world. An awakening
from below has no such grandeur. It is a gesture that is human, all too
human.
Yet there is another difference between them, in the opposite direction. An
awakening from above may change nature, but it does not, in and of
itself, change human nature. In it, no human effort has been expended.
Those to whom it happens are passive. While it lasts, it is overwhelming;
but only while it lasts. Thereafter, people revert to what they were. An
awakening from below, by contrast, leaves a permanent mark.
Because human beings have taken the initiative, something in them
changes. Their horizons of possibility have been expanded. They now
know they are capable of great things, and because they did so once, they
are aware that they can do so again. An awakening from above temporarily
transforms the external world; an awakening from below permanently
transforms our internal world. The first changes the universe; the second
changes us.
Two Examples. The first: Before and after the division of the Red Sea, the
Israelites were confronted by enemies: before, by the Egyptians, after by
the Amalekites. The difference is total.
Before the Red Sea, the Israelites were commanded to do nothing:
Stand still and you will see the deliverance G-d will bring you today . . .
G-d will fight for you; you need only be still. (14:13-14).
Facing the Amalekites, however, the Israelites themselves had to fight:
>:\D nou\D J trcdk trcd ihc 25
Moses said to Joshua, Choose men and go out and fight the Amalekites
(17:9).
The first was an awakening from above, the second an awakening from
below.
The difference was palpable. Within three days after the division of the
Sea, the greatest of all miracles, the Israelites began complaining again (no
water, no food). But after the war against the Amalekites, the Israelites
never again complained when facing conflict (the sole exception when
the spies returned and the people lost heart was when they relied on
hearsay testimony, not on the immediate prospect of battle itself). The
battles fought for us do not change us; the battles we fight, do.
The second example: Mount Sinai and the Tabernacle. The Torah speaks
about these two revelations of G-ds glory in almost identical terms:
The glory of G-d settled on Mount Sinai. For six days the cloud covered
the mountain, and on the seventh day G-d called to Moses from within the
cloud. Then the cloud covered the Tent of Meeting, and the glory of G-d
filled the tabernacle.
The difference between them was that the sanctity of Mount Sinai was
momentary, while that of the tabernacle was permanent (at least, until the
Temple was built, centuries later). The revelation at Sinai was an
awakening from above. It was initiated by G-d. So overwhelming was it
that the people said to Moses, Let G-d not speak to us any more, for if He
does, we will die (20:16). By contrast, the tabernacle involved human
labour. The Israelites made it; they prepared the structured space the
Divine presence would eventually fill. Forty days after the revelation at
Sinai, the Israelites made a Golden Calf. But after constructing the
sanctuary they made no more idols at least until they entered the land.
That is the difference between the things that are done for us and the
things we have a share in doing ourselves. The former change us for a
moment, the latter for a lifetime.
There was one other difference between the first tablets and the second.
According to tradition, when Moses was given the first tablets, he was
given only Torah shebikhtav, the written Torah. At the time of the
second tablets, he was given Torah she-beal peh, the Oral Torah as well:
R. Jochanan said: G-d made a covenant with Israel only for the sake of
the Oral Law, as it says : For by the mouth of these words I have made a
covenant with you and with Israel (Ex. 34:27).
The difference between the Written and Oral Torah is profound. The first
is the word of G-d, with no human contribution. The second is a
partnership the word of G-d as interpreted by the mind of man. The
following are two of several remarkable passages to this effect:
R. Judah said in the name of Shmuel: Three thousand traditional laws were
forgotten during the period of mourning for Moses. They said to Joshua:
Ask (through ruach hakodesh, the holy spirit). Joshua replied, It is not
in heaven. They said to Samuel, Ask. He replied, These are the
commandments implying that no prophet has the right to introduce
anything new. (B.T. Temurah 16a) If a thousand prophets of the stature
of Elijah and Elisha were to give one interpretation of a verse, and one
thousand and one sages were to offer a different interpretation, we follow
the majority: the law is in accordance with the thousand-and-one sages and
not in accordance with the thousand prophets. (Maimonides, Commentary
to the Mishneh, Introduction)
Any attempt to reduce the Oral Torah to the Written by relying on
prophecy or Divine communication mistakes its essential nature as the
collaborative partnership between G-d and man, where revelation meets
interpretation. Thus, the difference between the two precisely mirrors that
between the first and second tablets. The first were Divine, the second the
result of Divine-human collaboration. This helps us understand a glorious
ambiguity. The Torah says that at Sinai the Israelites heard a great voice
velo yasaf (Deut. 5:18). Two contradictory interpretations are given of
this phrase. One reads it as a great voice that was never heard again, the
other as a great voice that did not cease i.e. a voice that was always
heard again. Both are true. The first refers to the Written Torah, given
once and never to be repeated. The second applies to the Oral Torah,
whose study has never ceased.
It also helps us understand why it was only after the second tablets, not the
first, that When Moses came down from Mount Sinai with the two tablets
of Testimony in his hands, he was unaware that his face was radiant
because he had spoken with G-d (34:29). Receiving the first tablets,
Moses was passive. Therefore, nothing in him changed. For the second, he
was active. He had a share in the making. He carved the stone on which
the words were to be engraved. That is why he became a different person.
His face shone.
In Judaism, the natural is greater than the supernatural in the sense that an
awakening from below is more powerful in transforming us, and longer-
lasting in its effects, than is an awakening from above. That was why the
second tablets survived intact while the first did not. Divine intervention
changes nature, but it is human initiative our approach to G-d that
changes us.
Rabbi A. Leib Scheinbaum
Peninim on the Torah
Parshas Ki Sisa
I have filled him with a G-dly spirit, with wisdom, insight, and
knowledge. (31:3)
Rashi explains that chochmah, wisdom, refers to the knowledge one
receives from others. Tevunah, which is defined as insight, is the product
of the ideas one develops from his own wisdom. In the context of the
construction of the Mishkan, daas, which is translated as knowledge, refers
to the Ruach HaKodesh, Divine Inspiration, with which Betzalel was
imbued. Accordingly, daas, knowledge, is on a higher cognitive level than
tevunah, insight. This does not, however, appear consistent with the
sequence which appears in the Shemoneh Esrai. We recite thrice daily, Ata
chonein l'adam daas, u'melameid le'enosh binah, "You graciously endow
man with wisdom and teach insight to frail man." Chaneinu meitcha deiah,
binah, v'haskel. "Endow us graciously from yourself with wisdom, insight
and discernment." Furthermore, one who lacks daas is considered among
the most unfortunate people, as Chazal say, Mi she'ein bo daas, "One who
does not possess daas" They go on to list this person's insufficiencies
which result from a lack of daas. Yet, the Torah lists daas last, with Rashi
interpreting it as Ruach HaKodesh. This seems to indicate a fairly high
level of cognition. How are we to understand this?
Horav Aizik Ausband, zl, explains that the term daas originates from the
idea that one person knows more than someone else. Thus, knowledge is
understood as a breadth of understanding that goes beyond that of others.
Therefore, the level of daas and its concomitant meaning change with the
subject matter. When comparing the daas of an adult to that of a child, the
adult's ability to distinguish between Shabbos and weekdays already
attributes to him - although it does not necessarily speak highly of - his
level of erudition. Since he is only being judged in comparison to a child,
he needs to know very little to know more than the child. Betzalel's daas,
however, is being compared to that of the rest of the nation. He stood
above them, since he had achieved the level of Ruach HaKodesh.
And (they) fashioned it into a molten calf. (32:4)
Aharon HaKohen knew that Moshe Rabbeinu would return at the
designated time. The people were impatient, thinking that their leader was
not returning. To stall for time, Aharon instructed them to bring their gold,
which he, in turn, threw into the fire. The Egyptian sorcerers, included
amongst the eirav rav, mixed multitude, who joined the Jewish People
when they left Egypt, employed their knowledge of the occult to create the
calf. The Talmud Sotah 13a says that an amulet with the letters ali shor,
"rise up ox," engraved on it was in the possession of the Jewish People.
Moshe had used this amulet to retrieve Yosef's coffin from within the
waters of the Nile River. It was this amulet which they flung in the fire,
that caused a calf of gold to emerge. The question that presents itself is
quite simple: If the amulet's lettering consisted of "rise up ox," why did a
calf materialize? If the amulet did the trick, then a golden ox should have
appeared. Alternatively, since Moshe had caused a man to emerge, the
molten gold should have produced a human being - not an animal.
Furthermore, after seeing how they had created a molten idol, how could
the people declare Eileh elohecha Yisrael, "These are your g-ds, Yisrael!"
Clearly, they must have understood that this molten image had no Divine
powers.
Horav David Chanania Pinto, Shlita, quotes his son, Rav Rephael, who
gives a practical analysis to explain why the image that emerged from the
fire was a calf - not an ox. Hashem took pity on the kavod, esteem, of
Yosef HaTzaddik. Imagine if an ox - not calf -- would have emerged from
the fire. The ox is the symbol of Yosef. In short, the 'Shor' HaZahav,
"Golden Ox" would have been called Yosef HaTzaddik! Out of respect for
the saintly Yosef, Hashem arranged for a calf to materialize. This idea
applies as well to explain why a man was not created. He would instantly
have been given a name.
Rav David applies this logic to explain why the people, upon seeing the
Golden Calf, immediately began to chant, "These are your gods, Yisrael."
It was the eirav rav who made this declaration - which was true. The
Golden Calf was not their creation. It was the creation of the Jews. The
eirav rav would have produced an ox or a man. A calf most certainly was
not their intention.
Rav David quotes the Be'er Mechokeik who writes: "There are times when
a person is unaware of what is going on within himself. An entire inner
revolution is taking place - and he has no idea why it is happening. He is
filled with tension and is quite uptight. Indeed, when the eruption occurs,
he has no idea that something is happening within him. He is still only at
the saf ha'hakarah, threshold of consciousness. We refuse - or are afraid to
delve deeper - to penetrate the depths of our psyche to understand what is
taking place.
This is what took place concerning the Jewish people. They wanted an ox,
and a calf emerged. Now what? Did they allow themselves a moment to
think, to question this turn of events? What is happening here? We were
supposed to get an ox - not a calf. Something out of the ordinary is
occurring. We must stop to digest what is happening. That would have
been the proper course to take. This is the approach that one who is not
driven by passion would have taken. What did they do? They immediately
26 >:\D nou\D J trcdk trcd ihc
declared, "These are your gods, Yisrael!" Why? Because they could not
deal with decision-making. They were afraid to confront their own issues.
They knew something was amiss, but they were not prepared to respond to
the problem. An intelligent reaction - in which they would think about
what was happening, and perhaps discover its hidden meaning and
message - was too much for them. They reacted immediately, closed the
book - so to speak - and made their decision.
We make up our minds too quickly. We hear a shmuess, ethical discourse,
a powerful, emotion-filled lecture. We are impressed, even moved, but
before we allow ourselves to think about its personal message, we
conclude that it is not for us. The speaker does not mean us, he is referring
to someone else. Close the book; move on. If we allow ourselves the
luxury of thinking, we will realize that everything has relevance. The
message is not exclusive. It is general. Whoever is willing to listen can
better himself. Some of us are either too frightened or too arrogant - to
accept the fact that it might also concern us.
He said, "I t is not the sound of shouting of might nor the sound of
shouting of weakness; a distressing sound do I hear." (32:18)
Yehoshua informed Moshe Rabbeinu that he heard the sound of battle in
the Jewish camp. Moshe Rabbeinu replied that battle sounds consist of
either the sound of victory or the sound of defeat. The sound that he heard
was much different. It was the sound of blasphemy and vilification, which
distresses the soul of everyone who hears it. In other words, Klal Yisrael
had sinned, and the sounds that they were hearing were the sounds of
blasphemy. The Chafetz Chaim, zl, explains that Moshe was actually
critiquing Yehoshua for not yet being able to discern between sounds. A
leader must be acutely aware of the intimation of each sound. The people
were conveying a message. A leader must be able to distinguish between
the sounds of battle and the sound that accompanies the revelry of avodah
zarah, idol-worship.
In his addendum to the Chafetz Chaim, Horav Shmuel Greineman, zl,
writes that he found a Midrash in Sefer Bamidbar 20:3, Vayarev ha'am im
Moshe, "The people quarreled with Moshe." The Midrash says: "When
Miriam passed, Moshe and Aharon were occupied with her. Meanwhile,
the people were thirsty and sought relief. Once Miriam had died, her merit,
through which the nation had received water, was gone. When Moshe and
Aharon saw the nation converging on them, Moshe said to Aharon, "Tell
me, what type of gathering is this?" Aharon immediately replied, "Are
they not the descendants of the Patriarchs, individuals who act kindly, the
sons of individuals who act kindly; surely they have come to perform
chesed, kindness, with Miriam." Moshe replied, "Are you unable to
discern between 'gatherings'? This assembly is not an assembly for
takanah, for constructive purposes. This gathering is bent on destruction. If
there had been a positive reason for this assembly, they would have come
in a dignified manner, with officers and individual leaders at the head of
each group. Instead, whom do we see at the forefront? The rabble-rousers.
And you feel that they are coming as a gesture of good faith? No. They are
coming to spur dissent and usurp the leadership."
A leader must be able to "split hairs" when it comes to emotion. He must
understand what message his congregants are conveying to him - even if
they do not articulate it. He must distinguish between "sounds": between
strength and weakness; between joy and depression; between success and
failure. A leader must understand the needs of his flock and the underlying
reason for their "gatherings." Often, meetings are organized with a deep-
rooted agenda, the goal of which is far from constructive. Sadly, at times,
most of those involved in the meeting have no clue concerning its true
motive.
Individuals declare that they want change; they are seeking to raise the
standards of observance, to guard against incursion, to elevate the banner
of Torah; to increase achdus, unity, among all members of the community.
The Torah leadership of a community must be aware of their true
intentions. It might be sincere, but then, it might very well be nothing
more than a sham, an opportunity to convene a group to ratify a self-
proclaimed proposal, which will serve as a medium for rubber-stamping
their own misguided policies.
They protest, claiming that their goal is sincere: unity among Jews -
regardless of background and religious affiliation. Are they really seeking
to unify, or is it nothing more than a ploy to create greater discord and
make the Torah-observant seem cold, dispassionate and unyielding?
A true leader develops a mindset geared towards his congregation. He
understands them and empathizes with their needs. His mind revolves
around them as he thinks only of them. As a parent understands the
individual sounds/cries/laughter of his/her child, so, too, is a Torah leader
able to distinguish between the cries of his congregation. Horav Yitzchak
Zilberstein, Shlita, relates that the Rosh Yeshivah of Ponevez, Horav
David Povarsky, zl, was such a leader.
Upon arising from his sleep one day, the Rosh Yeshivah swallowed an
antibiotic pill which the doctor had prescribed for him. The pill, which
should have immediately gone down his esophagus, became lodged in his
trachea. The Rosh Yeshivah began to choke, as he attempted to cough up
the pill. The students who were there immediately took hold of him and
made every maneuver to help extricate the pill. It took ten minutes for the
pill to finally be expelled.
Rav Povarsky was visibly shaken by his ordeal. His reaction is a lesson in
leadership: "I feel bad for those who had to watch my travail. They must
have been so scared." Imagine, an individual who, while he was choking,
thought of nothing else other than the emotions coursing through the
minds of his students. This was a person who thought not of himself - but
of his students, a true leader. This is, however, not all. After the ordeal, the
Rosh Yeshivah explained in what merit he was saved. "If chas v'shalom,
Heaven forbid, the pill would not have been expelled, I would not have
made it to the yeshivah in time for davening. I was well aware that Horav
Shach, the Rosh Yeshiva, was ill and would not attend davening. I,
therefore, prayed to Hashem, entreating Him, 'If Rav Shach was out, and I
would be unable to come to davening, what image would the Yeshivah
have, if the two Roshei Yeshivah were not there.'"
This is what went through Rav David Povarsky's mind as he choked on a
tablet. He disregarded his pain, the danger in which he was in - everything.
He thought only of the Yeshivah!
He said, "Not a sound shouting strength nor a sound shouting
weakness; a sound of distress do I hear." (32:18)
Yehoshua heard the sound of celebration over the Golden Calf. He erred in
mistaking the sounds of joyful rebellion for a response to an aggressive
attack. Moshe Rabbeinu corrected him, explaining that it was clear from
the sound that it was far from a response to war. The sounds to the
discerning ears of our quintessential leader meant that the ultimate tragedy
had struck the nation: they had rebelled against Hashem. Moshe's lengthy
response to Yehoshua seems questionable. He said, "Not a sound of
strength, nor a sound of weakness, but a sound of distress do I hear."
Could he not just have said, "I do not hear a sound of strength"? Why did
he deliver the whole speech? Furthermore, as cited by Ramban from
Midrash Koheles 9:11, Moshe rebuked Yehoshua, saying, "One who will
one day exercise leadership over the nation, is unable to discern between
sounds?" Why does this indicate a deficiency in Yehoshua's ability to lead
the nation? Does just the fact that he thought the sound that he heard was a
sound of victory serve as a reason for rendering him unfit to lead the
nation?
Horav Avigdor HaLevi Nebentzhal, Shlita, explains that there is much
more to the dialogue than a simple critique of Yehoshua's auditory skills.
We find that, with Klal Yisrael's acceptance of the Torah, the people were
liberated from their subservience to both the nations of the world and the
Malach Ha'Maves, Angel of Death. Jewish mortality had reached the same
level that had existed prior to the sin of Adam HaRishon, Primordial Man.
Chazal derive this from the homiletic rendering of the word charus,
v'hamichtav michtav Elokim hu, charus al haLuchos, "And the script was
the script of G-d, engraved on the Luchos" (Ibid. 32:16).
Chazal say, "Charus, engraved, do not read it as charus, engraved, but
rather, as cheirus, liberated. This teaches us that through the vehicle of
Mattan Torah, the Giving of the Torah, the Jewish nation was granted
freedom from subservience to the nations of the world. Indeed, had Moshe
not been compelled to shatter the Luchos, no nation could ever harm us,
and we would have prevailed over the Angel of Death."
We now understand what Moshe was intimating to Yehoshua. If the
Jewish People were on their newly-acquired spiritual perch, then there
could not be heard any sounds of war - be it victorious or defeat. No nation
could rise against them. They had received the Torah and were now freed
from external dominance from the nations of the world. "Yehoshua! Do
you not know this? War cannot exist in the Jewish camp if the people still
remained on the level of Kabbolas HaTorah, Receiving the Torah. If it is
true as you contend, however, that there are sounds of war emanating from
the Jewish camp, then something is terribly amiss. We have a serious
problem. Clearly, the Jewish People have sinned and have deviated from
the Torah."
Moshe's intention was not to insinuate to Yehoshua that he was unfit to
lead the nation; rather, he was saying that, as a leader, he should be acutely
aware that, post-Mattan Torah, there can no longer be any sounds of war -
unless
I implore! This people have committed a grievous sin. (32:31)
What did Moshe Rabbeinu mean by this statement? Of course the people
had committed a grave sin. There was no question about this. On the
contrary, by restating the offense, he was essentially adding insult to
injury. In his Ohaiv Yisrael, the Apter Rav, zl, explains that when a person
commits an aveirah, sin, the greatest punishment is the realization that he
has sinned against Hashem. This does not come immediately, but, after
introspection, he becomes cognitive of Hashem's eminence; and thus, the
sin which he has committed takes on a different guise. How could he have
sinned against the One Who gave him everything - Who continues to
sustain him? He begins to realize that, by commission of this sin, he has
distanced himself from the Source of all sanctity. He will slowly develop a
sense of shame, which will ultimately lead to regret and remorse. He will
then accept upon himself not to sin again. Indeed, one who finds himself
on the level of this approach will benefit much more than if he were to
experience the harshest punishment.
This is what Moshe said to Hashem. Ana chatah ha'am chataah gedolah,
"The nation has sinned egregiously" - and they know it. What greater
shame can there be? What punishment supersedes the pain they must
sustain, knowing that they have sinned against their great Benefactor? The
>:\D nou\D J trcdk trcd ihc 27
shame they are experiencing upon confronting the sin will certainly
catalyze such regret that this will never happen again. For this reason, they
deserve forgiveness and pardon.
How fortunate is one who achieves such a level of reflection, in which the
very fact that he "sinned" is sufficient punishment for him. The realization
of the blemish created by the sin, and the distance it accords the sinner in
his relationship to Hashem, comprise all of the punishment the person
needs.
Whenever Moshe would go out to the Tent, the entire people would stand
up and remain standing, everyone at the entrance of his tent. (33:8)
Midrash Tanchuma derives from here that one must stand up and show
respect to an old man, a scholar, Av Bais Din; Head of the Rabbinical
Court, and a king. He must remain at attention until the individual whom
he is honoring walks out of sight. One Tanna adds that as a result of this
halachah, if one of these individuals would notice a large group of people
near his intended walking path, he should alter his route, so not to disturb
them, since they would have to stop whatever they were doing in order to
show him respect. A second Tanna disputed this notion, contending that on
the contrary, he should make a point of going past them. When people
observe a righteous man, the image is indelibly engraved onto their hearts
and minds, elevating them spiritually. The Chida, zl, writes that the
purpose of venerating talmidei chachamim, Torah scholars, is not that they
require the honor. It is due to the Torah which they have studied. By
honoring them, one honors the Torah, thus facilitating his Torah
observance. It is not about the man, but about his Torah.
With this in mind, we understand why one gives respect to a talmid
chacham even if he is himself greater than he. The Chafetz Chaim would
give kavod to younger, less knowledgeable rabbanim, despite his personal
ill health and weakness.
While it may be difficult for some people to give kavod to someone whom
he feels is not yet worthy of it, it is clearly deplorable to degrade a Torah
scholar. Furthermore, not only does he infringe the laws of respect, but he
also harms himself and creates a negative atmosphere for his children. A
child growing up in a home in which his father lacks kavod haTorah, in a
home in which a child will often be relegated to listening to his father
abuse rabbanim, will sadly see his son follow in his footsteps.
Horav Yitzchak Zilberstein, Shlita, cites the Ben Yehoyada in his
commentary to the Talmud Shabbos 119b concerning the meaning of the
pasuk: 'Al tigu b'meshichai,' eilu tinokos shel bais rabban; 'u'binviai al
tareiu,' eilu talmidei chachamim, "Dare not touch My anointed ones" - this
refers to young children in school; "and to my prophets do no harm,"
which is an allusion to Torah scholars. The Ben Yehoyada questions the
use of al tigu - "dare not touch," regarding to children, and al tareiu, "do
not harm," concerning Torah scholars. He explains that the raah, acting
harmfully, which is written concerning Prophets means humiliation. "Do
not humiliate My Prophets." Take great care not to offend, hurt the
feelings, or cause them any shame. This idea does not apply to children.
No one should trouble himself to embarrass a child.
The Ben Yehoyada adds the "clincher." One who shames a talmid
chacham, who denigrates a sage, will eventually be the cause of ra, evil,
touching his children. When young children observe a lack of respect of
scholars; when they see adults knock the rabbi or Rosh Yeshivah; when
children see their parents' lack of respect for a Torah personality - they
will eventually follow suit.
Rav Zilberstein shares the story of a young, pre-Bar-Mitzvah yeshivah
student who was both brilliant and diligent. His desire to learn more and
more was outstanding. This was a boy who could not wait to go to school,
who jumped out of bed the moment the alarm clock rang - in short, the
perfect student, a rebbe's dream. One day, however, it all changed. The
alarm rang and he continued sleeping. After a while, his mother went to
his room to check on him. Something must be wrong. Her son never slept
in.
"Come, get up, it is time to go to school," the mother said to her son. "I am
not in the mood" was the boy's response. Something was terribly wrong.
This was unusual. The father was called. Perhaps he could clear up the
problem. The boy's father had as much success as his wife. Their son
absolutely refused to go to school. It made no difference to him if he slept
in - or not.
The parents turned to the rebbe. Perhaps he could help. His relationship
with his student/their son was close. He might be able to discover what had
entered their child's mind. The rebbe gladly came over to the house,
infused with self-confidence. He would inspire the boy with hope. He
would succeed in getting him to return to school. He tried, once, twice, a
number of times - all to no avail. The child had lost his interest in Torah.
Parents do not give up. A rebbe does not give up - that is, if they are
genuine. They worked together in order to achieve a breakthrough.
Finally, the young boy opened up and related a frightening, but regrettably
all-too-common story: "The other day I saw one of the distinguished
talmidei chachamim of our community, who also happens to be the Rav of
a shul, walking home. Behind him were a group of youths making fun,
catcalling and denigrating him. I decided then and there, that if this was
the reward for spending a life studying Torah - I want out! Better I should
remain at home, sleep and play, than attend cheder."
The young boy then turned to his rebbe and said, "The other day you
pleaded with me to return to cheder. You claimed that I was a wonderful
student who would one day grow up to be a distinguished Rav or Rosh
Yeshivah. I thought to myself, 'My rebbe is cursing me! He wants me to be
like that hapless Rav who was disgraced by supposed bnei Torah! If this is
the case - I am not interested.'"
When one acts harmfully towards Torah scholars, he creates a situation in
which this harm will touch his children. Regrettably, this is an issue that
has come to the fore time and again, as young people become "turned off".
While a number of issues have colluded to catalyze this tragedy, one of the
reasons that always seem to pop up is: I lost all respect for the rabbi, Rosh
Yeshivah, etc. From where does such an attitude originate? When young
people listen to adults who are either malcontented, insecure, egomaniacs
who are jealous of others, or talk with derision regarding Torah leaders,
their words "touch" the children. If Torah is to mean something, its
disseminators must be held in the greatest esteem. There is, however, one
catch: they must be worthy of such respect.
Va'ani Tefillah
V'kabtzeinu yachad mei'arba kanfos ha'aretz. And you shall gather us
together from the four corners of the earth.
The word kanaf is rarely used to describe the "corners" of the world. It is
used with regard to Tzitzis, Al kanfei bigdeihem, "On the corners of their
garments." The proper word should have been either ruach, direction, or
katzeh, edge/cover. Kanaf at the edge of a garment is the corner. It also
relates to the fringes, the Tzitzis that we place on the kanfei bigdeihem.
How does this fit into the idea of the ingathering intimated by the prayer of
v'kabtzeinu yachad? There is diversity among the Jewish People. I am
using "diversity" to describe the difference of opinions that exist in the
Torah observant camp. Diversity is good as long as everyone adheres to
halachah and are focused l'shem Shomayim, for the sake of Heaven.
Otherwise, it is not diversity, but a breach of opinion. There are also those
Jews who, regrettably, due to assimilation and alienation are "hanging by
the fringes." We pray to Hashem that all Jews unite under one banner -
Him. We also pray that even those who have strayed so far that they are
nothing more than "fringe Jews," just hanging on, should begin to see the
light, to return and embrace their national and personal heritage.
l'zechar nishmas our husband, father, grandfather HaRav Daniel ben
HaRav Avraham Aryeh Leib Schur Horav Doniel Schur Z"L niftar 21 Adar
5766 t.n.tz.v.h. sponsored by his wife, sons, daughters and all his family
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Rabbi Dovid Seigel
Haftorah
Parshas Ki Sisa - Parshas Parah: Yechezkel 36:16
This week's Haftorah, read in conjunction with Parshas Parah, describes
the Jewish people's state of purity in the time of Mashiach. Hashem
reminds them of their sinful behavior that kindled His wrath and sent them
into exile. After endless years of darkness Hashem will purify His children
and return them home. The prophet Yechezkel says in Hashem's name,
"And I will sprinkle pure waters upon you that will be purify you from all
your impurities and repulsive actions..." (36:25) Yechezkel is referring to
the Jewish people's ultimate state of purity wherein Hashem will totally
cleanse them from sin. Yechezkel compares this spiritual cleansing to
purification from ritual impurity. It is worthwhile to understand this
particular analogy. Instead of comparing this purification to the traditional
immersion process Yechezkel compares it to the sprinkling of the red
heifer waters. This detailed and mysterious procedure purified one fro m
direct contact with a corpse. Such contact produced the most severe state
of ritual impurity and required a unique purification process. Yechezkel's
analogy suggests a direct corollary between sin and death. Apparently, the
ultimate removal of sin is similar to the removal of the impurity of death.
Let us examine the nature of the red heifer process and understand its
relationship to sin. We read in the maftir portion of Parshas Parah that the
kohain was commanded to slaughter the heifer and sprinkle its sacrificial
blood outside the Bais Hamikdash's walls. The kohanim then burned the
heifer's body and mixed her ashes with spring water producing a ritual
mixture. The mixture was then sprinkled on anyone who was associated
with a corpse. The Sages comment on the unique nature of this sacrifice
and explain that it atoned for the Jewish nations sin of the golden calf.
They show how every detail of this sacrifice ran parallel lines with the
details of the sinful golden calf experience. (see Rashi to Bamidbar 19:2
II)
This indicates a direct relationship between the spiritual impurity of death
and the golden calf. For this reason the purification process began with
atonement from the golden calf sin. In fact, the purifying mixture was a
product of the atonement of that sin. Whenever the Jewish nation required
purification ashes they would atone for the golden calf sin and produced
their necessary mixtures. Apparently, this sin's impact was so far reaching
that it left an indelible impression on the Jewish people's ritual purity. Yet,
28 >:\D nou\D J trcdk trcd ihc
this atonement was specifically related to association with a corpse and
only required when producing purifying ashes.
We can appreciate this intriguing phenomenon through the Sages'
profound insight in Mesichta Avoda Zara (5a). They teach us that when
the Jewish people received the Torah they transcended the curse of
mortality. They cleaved to Hashem's will with such intensity that their
bodies were transformed into semi-spiritual entities. After two thousand
years of world existence the body finally cooperated with the soul and
created a harmonious unit of Hashem's perfect service. Regretfully, this
lofty experience was short lived and, after forty days of elevation the
Jewish people succumbed to fear and anxiety. They doubted if their
revered leader Moshe Rabbeinu would ever return and desperately sought
a qualified spiritual replacement. This set the stage for their insincere
Egyptian converts who seduced the Jewish people into idolatry. This
infamous plunge returned them to mortality. Their bodies returned to their
physical state replete with all earthly urges and cravings.
We can further develop this through Sefer Hachinuch's understanding of
the red heifer and its ritual mixture. He explains death's ritual impurity in
the following manner. When one passes away, his soul departs from his
body leaving behind a total physical entity. The body, barren of any trace
of spirituality, projects a penetrating image of vanity and reflects a lifetime
of earthly urges and sinful practices. Direct contact with a barren body
damages one's spirituality and renders him ritually impure. This impure
status has a positive effect and forces one to view his body and its effects
in a different manner. His impure predicament reminds him that his body
was meant to unite with his soul and he helps one senses the repulse of
total earthly cravings. (Sefer Hachinuch Mitzva 263)
In truth, this vanity and sinful association traces back to the Jewish
people's shameful sin of the golden calf. That single act returned the
Jewish body to its physical state and created its ritual impurity. During that
infamous scene the Jewish people traded their closest relationship with
Hashem for shameful bodily cravings. Although this became reality their
brief Har Sinai experience proved that one can free himself from earthly
drives and direct his total being towards Hashem.
We now understand the red heifer's crucial role in the purification process.
We realize that atonement from the golden calf was a prerequisite for
ritual purity. Hashem introduced this impurity to assist one in detaching
himself from his physical drives. One's impure state sent him a clear
message about the body's shameful role in sin. However, one was
reminded that his physical cravings were not necessarily part of his Jewish
psyche. There was a time in the Jewish people's history where body and
soul craved for something of true content and substance namely,
association with Hashem. The first step of purification was to contemplate
the damaging effect of physical drives. After detaching oneself from his
deep rooted urges the red heifer mixture completed the process. Its goal
was to remind one of his true potential, to unify body and soul thereby
achieving spiritual perfection.
We can now begin to understand Yechezkels comparison between ultimate
purity from sin and the the red heifer mixture. The prophet Yechezkel
describes this ultimate purity in the following words, "And I shall give you
a new heart and place a new spirit in your midst and remove the stone
heart from your flesh..." (36:26) Ramban teaches us that this refers to the
Jewish people's pure desire to fulfill Hashem's will. The time will
ultimately arrive for the body and all its drives to take a back seat. The
Jewish people in the Messianic era will return to Adam's perfect state
before his involvement in sin. Their single minded desire will be similar to
that of the Jewish people during their first forty days at Har Sinai. They
will totally detach themselves from physical passions and crave for the
closest relationship with Hashem. (Ramban D'vorim 30:6) This process
will ultimately return them to their semi-spiritual state of Har Sinai. This
time, however, it will be everlasting a nd Hashem will permanently
remove the curse of mortality from His people. (see Daas T'vunos 3:40)
The analogy of the purifying waters is now complete. Throughout the
years, the red heifer's sacrificial waters purified one from association with
earthly cravings. The ritual mix removed ritual impurity and reduced one's
sinful urges. In addition, the atonement process brought one in contact
with his soul's innermost cravings, to cleave to Hashem. It linked one to
his glorious past at Har Sinai and inspired him to his glorious future in
Meshiach's times. And it will ultimately complete its role and detach the
Jewish people from all physical drives and passions and direct body and
soul's total focus towards Hashem.
How timely is this lesson immediately following Purim with our sights set
on Pesach. The mitzvos of Purim allows us to contact our innermost
feelings and ascertain our true essence. After this uplifting experience we
begin preparing for our total redemption. Indeed, the Sages teach us that as
the Jewish people were redeemed from Egypt in the month of Nissan they
will be ultimately redeemed in that same month. May we merit that this
refer to our upcoming Nissan.
Haftorah, Copyright &copy 2013 by Rabbi Dovid Siegel and Torah.org. The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel.
Kollel Toras Chesed 3732 West Dempster Skokie, Illinois 600 76 Phone: 847-674-7959Fax: 847-674-4023 kollel@arlin.net Questions or comments?
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Rabbi Yaakov Asher Sinclair
Ohr Somayach Torah Weekly
Overview
Moshe conducts a census by counting each silver half-shekel donated by
all men age twenty and over. Moshe is commanded to make a copper laver
for the Mishkan. The women donate the necessary metal. The formula of
the anointing oil is specified, and G-d instructs Moshe to use this oil only
for dedicating the Mishkan, its vessels, Aharon and his sons. G-d selects
Bezalel and Oholiav as master craftsmen for the Mishkan and its vessels.
The Jewish People are commanded to keep the Sabbath as an eternal sign
that G-d made the world. Moshe receives the two Tablets of Testimony on
which are written the Ten Commandments. The mixed multitude who left
Egypt with the Jewish People panic when Moshe's descent seems delayed,
and force Aharon to make a golden calf for them to worship. Aharon stalls,
trying to delay them. G-d tells Moshe to return to the people immediately,
threatening to destroy everyone and build a new nation from Moshe. When
Moshe sees the camp of idol-worship he smashes the tablets and destroys
the golden calf. The sons of Levi volunteer to punish the transgressors,
executing 3,000 men. Moshe ascends the mountain to pray for forgiveness
for the people, and G-d accepts his prayer. Moshe sets up the Mishkan and
G-d's cloud of glory returns. Moshe asks G-d to show him the rules by
which he conducts the world, but is granted only a small portion of this
request. G-d tells Moshe to hew new tablets and reveals to him the text of
the prayer that will invoke Divine mercy. Idol worship, intermarriage and
the combination of milk and meat are prohibited. The laws of Pesach, the
first-born, the first-fruits, Shabbat, Shavuot and Succot are taught. When
Moshe descends with the second set of tablets, his face is luminous as a
result of contact with the Divine.
Insights
A Nation Of Presidents
I have seen this people, and behold, it is a stiff-necked people. (22:9)
A former president of the United Statesonce asked his Israeli counterpart
how things were going.
"I have many problems," said the Israeli. The American president replied,
"You think you have problems? You are the president of 8 million people,
while I am president of 180 million."
To which the Israeli president replied, "Mr. President, you are president of
180 million people. I, however, am the president of 8 million presidents!"
I have seen this people, and behold! it is a stiff-necked people.
The Torah itself calls the Jewish People a stiff-necked people. Sometimes
this obstinacy can be for the good and sometimes for the not-so-good.
Stubbornness can be an extremely dangerous trait, for it can foil any
attempt to improve our situation. Stubbornness enters a persons mind and
blinkers him from any other possibility other the one on which he has set
his mind.
Thus, in the incident with the golden calf with all its severity, the Torah
doesnt focus on the sin itself, rather on the obstinacy that it revealed. A
negative action can always be atoned for and repaired, whereas implacable
wrong-headedness allows no place for the way of return.
However, there is also a positive side to being stubborn. In a certain
concentration camp there was one particularly sadistic Nazi officer. One
day he ordered a Jew to follow him to the top of a nearby hill. He
indicated a cloud of dust rising on the distant Eastern horizon. Do you
know what that is? No, replied the Jew. That is the Russian Army. In a
couple of hours they will be at the gates of the camp. The war is over for
you. I want you to eat this piece of ham now, or I will shoot you. The Jew
refused on the spot without batting an eyelash. And the Nazi shot him also
without batting an eyelash.
Edward Gibbon in his Decline and Fall of the Roman Empire writes that
of all the nations that Romesubjugated, the only people that clung
successfully to its beliefs was the Jewish People. All of Romes other
vassal states managed to infiltrate the Roman gods into their pantheon
without batting an eyelash. The Jews, however, were prepared to make the
ultimate sacrifice for what they believed.
That intransigence is imbued in the spiritual genes of our people.
Source: Based on Rabbi Simcha Zissel from Chelm
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Rabbi Yaakov Solomon
Between the Fish and the Soup
Parshat Ki-Tisa 5773: D'var Torah
After the sin of the golden calf and Moses smashing the two tablets of
stone, G-d tells Moses to:
Carve out two stone tablets like the first ones. I will write on them the
words that were on the first tablets, the ones that you smashed (34:1).
The words on the first tablets of stone, and the words on the second tablets
of stone were exactly the same. They differed only in one respect. The first
tablets were made by G-d entirely (32:16). The second tablets were
carved out by Moses and inscribed on by G-d. Thus the first time, Moses
>:\D nou\D J trcdk trcd ihc 29
had no hand in the making of the Torah. His work was to deliver it. The
second time Moses had a hand in both the making and the delivery of the
Torah.
As explanation, there are two levels of relationship between the giver and
the taker, whether that relationship is parent/child, mentor/trainee, or
teacher/student. In the example of teacher/student there are two ways that
the student can learn. The entire content of the program may be presented
as a keynote lecture, presented brilliantly and with maximum effect. The
teacher then leaves the class a superbly illustrated course handbook, with
links to websites and other publications. The students leave that session
dumbstruck and deeply inspired. They are then told to study the book on a
daily basis. There will be an exam in fifteen weeks time, at the end of the
semester.
As the weeks slip by, the impact of that spectacular presentation begins to
fade. The book gathers its first fine layer of dust. The exam nears, the
students put-off study for another day, with mounting feeling of anxiety
and without getting anything actually done. The students turn up for the
exam, and fail miserably. They had put nothing actually into the course,
and the whole initiative foundered.
That is the analogy of the giving of the first tablets. The Israelites felt the
impact of the Giving of the Torah and all that went with it. Moses left
them straight afterwards, with the experience that they had to review
again, again, and again, until it became part of them. It did not happen.
Either the teacher had to come back, or the students would shrug off the
experience, put it down as a failed period, and opt out.
With the second tablets, the relationship was different. The Israelites had
already suffered the consequences of being mere recipients in the
teacher/student relationship the outcome being the sin of the golden calf.
Moses carving the second tablets represented a major turning point. It
represented interaction. It showed the Israelites that their efforts
(represented by Moses carving the tablets) gave them a hand in creating
their own destiny. In short, they were involved.
Both tablets were necessary in the spiritual creation of the Israelites. They
needed the first experience to know what was not for them G-ds giving,
their taking. Children who just take, take, take eventually get spoilt even
if what they take is the highest quality. And the feelings of being spoilt
create discomfort in the child when he/she realizes that theres nothing
more to take theyve seen it all. It does not create any real relationship
with the giver on a long term and will founder when there are more
exciting prospects available.
That is what the reciprocating and interactive aspect of the second tablets
stood for. By being personally involved, the relationship between G-d and
his people was restructured, this time on a more solid basis. The mentor,
the teacher, and parent is not just giving. The mentored, the student, and
the child is making the effort to respond in kind. By so doing, the
relationship is nurtured in depth and character as it progresses.
Parashat Ki-Tisa (Haftara Parah) 5773
(G-d says to Ezekiel) "I shall give you a new heart, and I shall put a new
spirit within you. I shall remove the heart of stone from within you flesh,
and give you a heart of flesh." (Ezekiel 36:26)
Guided Tour...
The prophet Ezekiel was a kohen - a priest who spent his earlier life in the
Holy Land. His period of recorded prophecy, however, took place after his
enforced exile to Babylon - during the period before and after the
Destruction of the First Temple in 586 BCE. His Divine communications
were addressed to both those Jews already exiled in Babylonia, and to the
people of Jerusalem.
The Book of Ezekiel begins in drama, and climaxes to crescendo. It is a
long message with powerful, vivid, and ultra-brilliant images. It starts with
the excitement of storms, lightening and fire - the heavens open, and
Ezekiel dramatically experiences G-d's words and power. The Almighty
calls on him to be a prophet to carry His message to the people through
communications emanating from the celestial mobile angelic composition
of His throne. The prophecy continues to warn the Jews in the darkest
terms of His judgment on them, as a consequence of their having
abandoned Torah teachings and basic morality, preferring false prophets,
and an idolatrous and grossly self-indulgent lifestyle. It then leaves the
Israelites, removing its focus to the doom of the various nations that
misled them. By the time the prophecies of Ezekiel return to the Jews, they
become warmer and more kindly. Words of threat are replaced with words
of comfort and hope: promising a brighter future for the Israelites (the
subject of the Haftara), and their revival and unification within the Holy
Land, with, after the defeat of the nation of Gog, a fully restored Temple
and nation.
The Haftara itself anticipates the scene of Ezekiel's famous vision of the
resurrection of the Israelites in the Promised Land - the vision of the valley
where the dry bones gain flesh and come to life. The prophet states in G-
d's name that the people of Israel were scattered among the nations
because they had defiled the land through idolatry. They had thus
spiritually contaminated their own Land. And even in exile, the House of
Israel continued to conduct themselves in such ways at to bring G-d's
name into disrepute. However, the time would come where G-d would
clear His own name, as it were, in the eyes of the nations - even though
His people had been poor ambassadors for Him. In pursuit of that aim, he
would cleanse His people Israel - however unworthy they were.
Ezekiel compares G-d's rejection of Israel with a husband distancing
himself from intimacy with his wife during her period. The comparison is
significant. Such separation is only temporary, the relationship being
restored after her ritual bathing (Lev. 15:28). Similarly, G-d will separate
Himself from Israel for a limited period, after which He would return them
to their Land, and metaphorically purify them by 'sprinkling' on them 'pure
water'. Moreover, He would make the Israelites more receptive to His
teachings - replacing their 'hearts of stone' with 'hearts of flesh'. That
would lead to the final covenant between G-d and Israel. Israel, in its own
land and well-populated rebuilt cities, would be a people to G-d, and He
would be G-d to that people.
Ezekiel did not give a date for when this prophecy would come to pass.
However the Talmud, in writing on the Prophets in general, records the
following tradition:
Many prophets arose in Israel, twice as many as the Israelites who left
Egypt. [Why then are so few prophecies recorded in the Bible?] Only
those prophecies necessary for future generations were written down;
those unnecessary for future generations were not written down (Megilla
14a).
Although there was a partial return to the Promised Land less than a
century after Ezekiel's prophecy, it would appear that much of the content
of the Haftara refers to the final Messianic redemption of the Israelites -
may that become the living reality of our own time.
D'var Torah
In the physical and spiritual redemption described above, G-d would make
the Israelites more receptive to His teachings - replacing their 'hearts of
stone' with 'hearts of flesh'. That would lead to the final covenant between
G-d and Israel.
These metaphors create problems. Had Ezekiel spoken about giving new
heart to the Israelites, his message would be easy to understand. But what
does he wish to convey by changing the hearts' composition from stone to
flesh? Stone represents strength; flesh is weak. Stone denotes resilience
and resistance; flesh is like clay in the hands of the potter. Furthermore,
flesh can easily become corrupted. When the Torah describes the
generation of the Flood, it states: 'for all flesh on Earth had perverted its
ways' (Gen. 6:12). Ezekiel's vision of the final redemption seems to be a
weakened rather than a strengthened Israel.
The following may serve as an illumination to Ezekiel's message.
A teenager of a mixed religious background told me today that he was an
agnostic. 'Can you prove that G-d exists?' he asked. ' Have you met Him?
Have you ever seen any miracles?'
I understood that his real complaint was that he was spiritually tone deaf. I
suggested that he should work towards developing spiritual sensitivity.
No, I told him, I had not seen G-d in person - although I have seen the
tracks He leaves behind. And so could he, if he cared to take a look.
I cannot pick up radio waves, but I can listen to the radio, and accept that
the radio can sense and pick up things that I cannot.
However, spiritual sensitivity is not something that always comes
naturally: Saadia Gaon, the Rambam, and many other leading sages
throughout the generations write extensively on the means to achieve this
quality.
Said the mathematician: 'I could prove G-d statistically. Take the human
body alone - the chance that all the functions of the individual would
happen by chance would be a computational monstrosity.'
On the other side of the fence, a scientist declared, 'I have swept the
universe with my telescope and I did not find G-d.' The spiritually
sensitive person replied, 'That would be as unreasonable as for me to say
that I have taken a violin apart, examined every piece with a microscope,
and found no music.'
Indeed, the world of biochemistry agrees that the workings of the simplest
cell - even today not fully understood - are far more complex than the most
sophisticated computer. Saying that the cell came by chance is like leaving
monkeys on a typewriter and finding that they keyed in Shakespeare's
Hamlet.
My kindly and helpful non-religious Ulpan (Hebrew Language school)
teacher made the following comment after the Gulf War:
I know that thirty-nine lethal scud missiles fell on densely populated areas
within Israel's coastal cities, and yet virtually nobody was killed. Those
religious Jews - you know - perhaps that are right. But I can't say that
The above could illustrate the difference between the heart of stone and
the heart of flesh. Stone is strong, but unbending and relatively insensitive.
Flesh is live and responsive. G-d is in effect saying that in giving people
hearts of flesh, He will make it easier for people to sense Him, relate to
Him, and thus serve Him.
G-d then is purifying the Israelites by heightening their spiritual
sensitivities. The maxim of Talmud: 'He that comes to purify himself is
assured of help from Heaven' (Shabbat 104a), will become all the more
important in the return of the Israelites to the Promised Land.
For those looking for more comprehensive material, questions and answers on the Parasha may be found at
http://www.shemayisrael.com/parsha/solomon/questions/ and on the material on the Haftara at http://www.shemayisrael.com/parsha/solomon/haftara/
. Written by Jacob Solomon. Tel 02 673 7998. E-mail: jacobsol@netvision.net.il for any points you wish to raise and/or to join those that receive this
Parasha sheet every week. Parashiot from the First, Second, and Third Series may be viewed on the Shema Yisrael web-site:
http://www.shemayisrael.com/parsha/solomon/archives/archives.htm This article is provided as part of Shema Yisrael Torah Network Permission is
granted to redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other
Shema Yisrael Classes, send mail to parsha@shemayisrael.co.il http://www.shemayisrael.co.il Jerusalem, Israel 732-370-3344

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Rabbi Doniel Staum
Stam Torah
Parshas Ki Sisa/Parah 5773 - National Resilience
In the 1980s the San Francisco 49ers dominated the National Football
League. In fact, they established themselves as one of the greatest football
dynasties in N.F.L. history. There is no question that much of their success
lay in the immense talent of their players(1), but that alone would not
suffice to create a dynasty. The 49ers coach, Bill Walsh, was once asked to
what he attributes his success. He responded pithily, Its not that our guys
know how to win, but that they know how to lose.
The Gemara(2) relates that inside the holy Aron, underneath the second set
of Luchos(3) lay the broken shards of the first Luchos that Moshe had
shattered.
Why would the fragments of the first Aron, which symbolized the nations
calamitous sin of the golden calf, be placed alongside the second Luchos
in the holiest place within the Mishkan?
Chazal relate that our world is not the first that G-d created. Hakadosh
Boruch Hu borah olamos umachrivam- G-d created prior worlds and
destroyed them. What is the meaning behind this enigmatic statement? It
is indeed a normal human trait to have numerous rough drafts before the
final copy is written, but G-d is infallible. Why did He create worlds that
He knew wouldnt last?
G-d created the entire cosmos with a single utterance of the letter heh(4),
and He surely could have created the world perfectly the first time.
However G-d wanted to demonstrate that in the physical world one cannot
attain completion and perfection in one fell swoop. Just as one cannot
wake up on the morning of the marathon and decide to run twenty-one
miles without any prior preparation, so too one cannot instantly transform
himself into a pure and righteous Jew.
For mortals there is only one way to attain any level of perfection, and that
is through struggling, and invariably falling. It is only from ones pitfalls
that one learns his vulnerabilities, and can properly prepare himself for his
next bout within himself.
Some time ago, an older Yeshiva student wrote a letter to Rav Yitzchok
Hutner ztl expressing feelings of despondency and spiritual defeat. The
young man described that as a youngster he aspired for greatness and
wanted to become a Torah scholar. But now that his teenage years were
behind him, he felt like a failure. Though he was learning and
accomplishing, he felt that his personal character faults were too numerous
as would befit a future leader. He was very down on himself and turned to
Rav Hutner for advice.
Rav Hutners response is legendary(5). He began by stating that the root of
the writers pain lies in a common misconception of what constitutes
greatness. People think of greatness in terms of sitting comfortably and
studying Torah and doing mitzvos while basking in the glow of spiritual
euphoria. The biographies of our leaders sometimes depict men of angelic
greatness and perfection.
The problem is that our impressions of these spiritual giants stem from our
familiarity with their stature and greatness generally in their old age, after
decades of personal struggle and effort. But those struggles arent
publicized. Rav Hutner noted that while we are all familiar with the
towering greatness of the Chofetz Chaim and his vigilant tongue that never
uttered an improper word, we do not know of the many internal battles he
waged in order to accomplish that great level.
The wisest of men noted that, Shevah yipol tzaddik vkom- A righteous
person falls seven times and gets up.(6) The fool thinks the righteous
person gets up despite his falls; the wise person understands that he
can only get up and grow because he falls.
At the conclusion of creation just prior to Shabbos, the verse states, And
G-d viewed all that He created and behold it was very good. Rashi
explains, Good refers to the good inclination; very good refers to the
evil inclination. It is only through vanquishing ones evil inclination that
he can reach his potential. In that sense the evil inclination is deemed very
good.
Rav Hutner continues, You have fallen numerous times, and you will fall
again numerous times. That is not, G-d forbid, a negative prediction, but a
fact of life. But there is a concept of losing a battle yet winning the war.
You can fall to your evil inclination time and time again. But as long as
you are resilient and dust yourself off and continue to fight, you have not
been defeated, and youll ultimately prevail and win the war.
This concept is true, not only regarding individuals but even to Klal
Yisroel as a whole. In Kabbalah this concept is compared to a seed which
only grows after it begins to rot. It is at the point when it looks like the
seed has ceased to grow that the growth process actually begins.
In our long and painful history we have seen the fruition of this idea many
times. After many of the lowest points of our history we have emerged to
rebuild from the ashes.
The shards of the first Luchos were kept within the Aron to remind us that
although the sin of the golden calf was a very dark page in our national
book, it was also a catastrophe that we overcame. In that sense, the tragedy
of the first Luchos contributed to Klal Yisroels ultimate growth.
The Purim story began to unravel for Haman when he begrudgingly was
forced to humiliate himself parading his archenemy, Mordechai, through
the streets bellowing repeatedly, Such shall be done to the man whom the
king wishes to honor. When the ordeal was finally over, Haman returned
home and reassured his wicked wife Zeresh that despite that days
occurrences he would still prevail. Zeresh however, was not convinced.
The Megillah (Esther 6:13) records her response to Haman, If Mordechai,
before whom you have begun to fall, is from the seed of the Jews, you will
not prevail against him, but will undoubtedly fall before him. What made
Zeresh so sure that Haman was a sure goner just because he had suffered a
slight defeat to someone of Jewish descent?
The Ben Ish Chai notes that Zeresh did not say Haman was doomed if
Mordechai was from the children of the Jews, but rather from the seed
of the Jews. Zeresh understood that Klal Yisroel possesses this seed-like
quality. As soon as they have been persecuted to a certain point and
cracks begin to appear in the wall, there is no way to stop them. Once
their resilient growth process has begun G-d sends their salvation in the
blink of an eye.
If Mordechai belongs to the seed of Klal Yisroel and Haman has begun
to fall before him, the rotting process is over and a period of immense
growth will inevitably follow. Just as wicked Zeresh warned, the
completion of Hamans downfall was soon too follow.
The Gemarah in the second perek of Bava Metzia cites a lengthy halachic
discussion whether or not we hold Yiush shelo midaas - One can
relinquish ownership of an object subconsciously. In a rare event the
Gemarah agrees with the position of Abaye over Rava that one can indeed
relinquish ownership of an object subconsciously and thus, finders
keepers.
The Kotzker Rebbe sees a lesson in the title of this topic by reading it
homiletically, Yiush- one who gives up, i.e. on himself, Shelo midaas-
(its because) he is lacking knowledge, i.e. he has not contemplated his
situation deeply enough.
Parshas Parah details the process of purification for one who became
ritually impure via contact with a dead body. Death means the end, the
absolute conclusion of life. The process of purification symbolizes renewal
and resilience. The concept of purity reminds us that a person can always
achieve a spiritual revival, even when he feels a sense of spiritual death.
The prophet expresses this concept in beautiful eloquence, And I shall
sprinkle pure water upon you and I shall give you a new heart, and a
new spirit shall I put within you; I shall remove the heart of stone from
your flesh(7)
A Jew can never give up on himself. So often its at those moments when
he feels lost, that the rotting seed begin their rapid growth.
After three months of virtually complete inactivity upon the barren winter-
laden trees, buds have begun to form on the trees outside our New York
homes. The bitter cold winter is paving the way for the advent of the
rebirth of spring.
If Mordechai is from the seed of the Jews
A righteous person falls seven times and gets up
1. Including Joe Montana and Jerry Rice
2. Bava Basra 14b
3. Tablets of the Law
4. see Rashi, Bereishis 2:4
5. Pachad Yitzchok, Igros Umichtavim, 128
6. Mishlei 24:16
7. Haftorah for Parshas Parah; Yechezkel 36:25-27
Parsha Growth Spurts
Parshas Ki Sisa/Parah 5773
Not a sound shouting strength, not a sound shouting weakness; a
sound of distress I hear. (Shemos 32:18)
Rav Elyashiv ztl, Divrei Agadah, explains that people make many sounds.
They can be sounds of strength or weakness, joy or sadness, excitement or
pain. But the common denominator is that they are all sounds of I- i.e.
sounds that the person himself feels. However, when there is too much
focus on ones own feelings and people becomes too self-absorbed with
their own sounds, they will be unable to hear the sounds of others.
The pasuk alludes to this underlying selfishness which was at the root of
their sin. Moshe Rabbeinu declared that he doesnt hear sounds of strength
or weakness but rather Kol anos anochi - a voice of distress of I;
shomaya - that is what I hear.
Our society has been dubbed the i-society. We have i-phones, i-pods, and
i-pads. Sadly even wii (we) is spelled with two is. When we are spending
too much time listening to sounds of I it impedes us from hearing the
feelings of others. In order to jolt the nation out of that selfish stupor
Moshe shattered the luchos at the foot of the mountain. In the lingo of our
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society we can say, that sometimes one needs to shatter a tablet in order
to get back into reality.
Say to the Children of Israel Remove your jewelry from
yourself (Shemos 33:6)
The pasuk (33:4) states that the nation was so pained over the sin they had
committed that no one donned the jewelry they had received at Sinai. If so,
why did Hashem punish them by taking the jewelry away from them?
Rav Moshe Feinstein ztl, Darash Moshe II, explained that when the
nation realized the severity of the sin they had committed they became
despondent and felt that they could never regain what they lost. The sin
itself was egregious enough, but when they gave up on themselves that
compounded the severity of what they had done. Had their attitude been
somber yet hopeful that they could repent, they would not have had to
forfeit the jewelry. But when they felt they had perpetually lost what they
had gained at Sinai they were no longer deserving of the gifts they had
merited there.
Rav Moshe concludes that this is a stark reminder that a Jew should never
underestimate the power of teshuvah. Even if he has committed terrible
sins he should strengthen himself to begin the road towards repentance,
because His father in heaven is always waiting for his return.
According to some opinions the reading of Parshas Parah, which discusses
the procedure for tahara from the most severe form of tumah tumas mais,
is biblically mandated. It is read publically for one and all, reminding us
that every Jew can and must strive for purity.
This is the law of the Torah and they shall take to you a
completely red cow (Bamidbar 19:2; Parshas Parah)
Rashi (Bamidbar 19:22) quoting the Medrash, explains that the Parah
Adumah atoned for the sin of the eigel hazhav. The Medrash compares it to
a mother cleaning up the mess of her son.
If that was the reason for Parah Adumah, why is it considered a chok a
law which defies human logic? In addition, why does the Torah introduce
these laws as chukas haTorah the law of the Torah?
The Beis Halevi (parshas Ki Sisa) explains that Klal Yisroel constructed
the eigel with good intentions. When they thought Moshe was not
returning they panicked and sought to create a representation of Hashem
that would remain with them. The sin resulted from the fact that they
thought they knew how to best serve Hashem, despite the fact that Hashem
had not commanded it.
Therefore, their teshuvah entailed that they perform a mitzvah that they
had absolutely no idea why they were doing it, other than the fact that
Hashem commanded them to. It is the very fact that they dont know the
reason for parah adumah that it served as atonement for the eigel.
This is also why parah adumah is deemed chukas haTorah for in fact,
this is an overarching theme of the entire Torah: We perform all mitzvos
and the Torah solely because that is the will of Hashem. That is the first
step along the path of Avodas Hashem.
Rabbis Musings (& Amusings)
Erev Shabbos Kodesh Parshas Ki Sisa/Parah
19 Adar 5773/March 1, 2013
Late Purim afternoon, a close friend of ours came to deliver shalach manos
to our home with his children. He had that frazzled look many of us have
as we try to deliver as many shalach manos as we can, while racing against
the fleeting Purim clock, and battling the unmanageable Purim traffic.
My friend noted that he was sure his childrens teachers had convened
before Purim to decide when they should each be available on Purim day
for their students to come to their homes. You live in Park Ave, at the
southern tip of Monsey, so you should be available from 11:15 a.m.
11:23 a.m. You live in Wesley Hills, at the northern end of town, so you
should be available from 11:25 a.m. 11:43 a.m. Then you live on Cameo
Ridge, in the heart of gridlock-ville, and should avail yourself from 1:50
p.m. until 2:06 p.m.
It can be quite frustrating and theres not much recourse. Being that both
Chani and I have students, we told our students we would be home after 2
p.m. After I finished laining Megillah in our home at 10 a.m. we packed
everyone into the car to make our rounds. Most of our stops were at our
childrens rebbes and teachers so that we could express our appreciation to
them for all of their hard work.
When we finally arrived home just before 2 p.m., we had the same sinking
feeling we have every year when we find shalach manos at our door. This
year among the other packages, there was one package that didnt have a
name on it, and we had no idea who it was from.
According to the Manos Halevi (Rav Shlomo Alkabetz) the main purpose
of shalach manos is to foster feelings of friendship between giver and
receiver. [It is somewhat ironic that we are trying to build friendship while
dealing with the aforementioned frustration of trying to get around town to
deliver the shalach manos on Purim. Maybe thats why Chazal instituted
that one drink a lot when he sits down to his seudah after spending the day
fighting Purim traffic]
Since we didnt know who the giver was, it could have been anyone. It
caused us to feel friendlier to every Jew in the world. [In truth, Chani did
call one neighbor who we were pretty convinced was the deliverer to thank
her. But it wasnt from her family. It worked out better this way, because
we hadnt given them, and now we didnt need to feel guilty about it.]
All of this gave us a great idea for next year. We are going to leave
anonymous shalach manos all around town. This way no one will know
who gave it and everyone will have to love everyone more, because they
might have given it. What an idea! Before you know it, there will be such
an incredible proliferation of Ahavas Yisroel abounding. What a
revolution.
And no, I didnt write this while I was drunk.
Shabbat Shalom & Good Shabbos, R Dani and Chani Staum
Rabbi Berel Wein
A Tale Of Two Brothers
On my recent trip to the United States my wife and I had, on a number of
occasions, to use the services of a private car service. My wife, being a
much friendlier and decidedly more social person than I am, was
successful every time in eliciting the full life story of each of the drivers
who drove us to our requested destination. All of the drivers were
courteous, respectful and skilled at their chosen line of work.
One of the drivers was a young Jewish man, a college graduate who told
us that he was raised Reform by his family. He said that he had a
younger brother, a current college student, who just returned from a visit
to Israel on a Birthright Mission program. He said that his brother was
very impressed by his visit and now was starting to look into Judaism and
his heritage more seriously.
He has enrolled in a number of Judaic studies classes and has told his
family that upon graduation he intends to move to Israel, marry there and
make his future there with the rest of the Jews. My wife and I naturally
gushed over this news and asked him if he himself intended to also visit
Israel. He told us that since he had already finished school he was not
entitled to a Birthright trip and doubted that he would ever visit Israel.
Even though he bragged about how successful his car service business
was, he apparently never considered spending any of his own money on a
visit to Israel - even though he did tell us about expensive vacations that he
had taken to South America.
He then informed us that he had recently become engaged to a non-Jewish
woman and that they were going to marry in June. He said that his family
wanted the woman to convert to Judaism and that he had broached the
subject with her.
The woman he intended to marry was an atheist, he told us, and she said
that becoming Jewish would in no way compromise her beliefs or non-
beliefs since most of the Jews she knew had no firm beliefs about God or
any theology. He said that he brought her to his Reform rabbi who agreed
to perform the ceremony even prior to her conversion.
The rabbi was very impressed by the sincerity of her atheistic beliefs.
Nevertheless the rabbi said that he would not perform the wedding
ceremony in the sanctuary of the temple but only outside on the lawn since
the woman was not yet officially converted. The driver said that he was
praying for nice weather. I wonder who his bride was praying to for a
fair weather day.
The cavalier attitude towards the whole matter by the young Jewish man
and apparently by his Reform rabbi saddened me deeply. It provided me
with a microcosm of what is happening to the American Jewish
community, which is rapidly disappearing, abetted by the failure of
Reform and, to a somewhat lesser extent, Conservative rabbis as well, in
attempting to stem this tide of disaster. It was a very depressing car ride
for me for I knew that this scenario was no longer an exceptional case in
Jewish America.
The influence of the State of Israel is crucial to the survival of Jews and
Judaism in the Diaspora. Even those pockets of Orthodox religious Jewish
life in America, which had previously been convinced that Israel is not a
key ingredient in their lives, are beginning to see things in a different light.
For many in European Jewry, suffering intensely under growing open anti-
Semitism, public and official, Israel is viewed as being its insurance
policy. It is a haven to escape to, if and when the necessity arises.
American Jews still feel much more secure and therefore their attitude
towards Israel is much more guarded and ambivalent. Hardly more than
twenty percent of American Jews have ever visited Israel and the more
assimilated American Jews become the more distant their relationship with
Israel becomes.
The key to helping American Jews counter assimilation and alienation
from Judaism is having them feel more Jewish in establishing a strong
sense of Jewish self-identity within themselves and their families. One
undeniable fact about at least visiting and hopefully eventually living in
the Land of Israel is that it certainly makes one feel more Jewish. People
who feel Jewish eventually begin to search and find a way back to Jewish
life and Torah values.
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The story of the two brothers I outlined above shows how true this is and
how necessary the relationship to Israel is, for Jewish communities in the
Diaspora threatened with assimilation and eventual extinction.
Shabat shalom, Berel Wein
U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel
Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The
Destiny Foundation

Rabbi Berel Wein
Weekly Parsha
Ki Tisa
Moshe is absent from the people of Israel for forty days. This seems to
trigger a disastrous turn of events that results in the incident of the Golden
Calf. Why is Moshes absence such a cataclysmic event in the evolving
story of the constant and continuing backtracking of Israel from its Sinai
commitment? After all, every rabbi is entitled to a vacation away from his
flock.
The commentators to Torah over the centuries have long debated the issue
of the absence of Moshe and its connection to the sin of the Golden Calf.
Many saw it as a sign of immaturity on the part of the people, in thinking
that Moshe was their security blanket and that they could not serve God
without his help and intervention. Others interpreted Moshes absence as a
separation trauma in which Israel believed that Moshe, after being in
Heaven once already, so to speak, could not readjust to earthly existence
and would perhaps never return.
This would have signaled to the people that Torah and Gods
commandments were heavenly, other-world issues that could have no daily
relevance to their mortal existence upon earth. This is an idea that the
Torah itself has to constantly counteract that the Torah is not in Heaven
and it is not for Heaven. It is for humans and intended to direct us in our
earthly existence. The rabbis taught us in the Talmud that the Torah was
not given to celestial angels. It was given to fragile, vulnerable, sinful
human beings.
Moshe is not blamed for his absence. After all, he followed Gods
commandment to remain on the summit of Mount Sinai after the granting
of the Torah to Israel. He certainly cannot be faulted for obeying the
commands of the Lord. Yet his absence seems to be a contributing factor
in the grievous sin of the Golden Calf.
I think that Moshes absence, which after all was occasioned by a
command from God, was not really the main problem that troubled the
Jewish people. Rather, it was the choice of Aharon and Chur to replace
him that proved troubling, as events later proved. Chur was too strong a
person and, in his confrontation with the people, was killed. Aharon was
too accommodating and compassionate a person and in his goodness and
identification with the people and their demands he contributed to the sin
of the Golden Calf.
Moshe was the perfect blend of strength and compassion. The rabbis
criticized King Saul for being too strong on one occasion and too weak
and compromising in another situation. A leader must encompass within
ones personality both strength and compassion, firmness and the ability to
compromise. The greatness of a leader is determined by the ability to be
firm when necessary and accommodating when that occasion arises.
Moshe was and is the prime example of such leadership qualities. He
fights a civil war against the architects of the Golden Calf and at the same
time pleads the case for forgiveness of the Jewish people from God. It is
the absence of such a perfectly balanced personality, which can destroy the
leader of a people.
Shabat shalom, Rabbi Berel Wein
U.S. Office 386 Route 59 Monsey, NY 10952 845-368-1425 | 800-499-WEIN (9346) Fax: 845-368-1528 Questions? info@jewishdestiny.com Israel
Office P.O. Box 23671 Jerusalem, Israel 91236 052-833-9560 Fax: 02-586-8536 Questions? scubac@netvision.net.il RabbiWein.com 2009 The
Destiny Foundation

Rabbi Dr. Tzvi Hersh Weinreb-OU
Person in the Parsha
Ki Tisa - "The Inevitable Comedown"
It was over 40 years ago, but I remember the feelings very well. They were
overwhelming, and were not dispelled easily.
It was just after I had completed all of my course requirements and
dissertation defense in the process of obtaining my doctorate in
psychology. Like any graduate school experience, this was the culmination
of several years of study and hard work. The ordeal was now over, and a
celebration was in order.
And celebrate I did, together with my wife, my young children, several
other students, and assorted friends. But then, the celebration was suddenly
over. I found myself inexplicably moody and depressed. A sense of
emptiness enveloped me. At first I thought it was just a result of a
transition from a state of being busy to a state of boredom.
However, the feelings lingered for quite some time. I tried to rid myself of
my moodiness in various ways, and it must have been difficult for those
close to me to be around me. Luckily, the feelings were soon gone, as
suddenly and as mysteriously as they had come.
Quite a while later I learned that this curious phenomenon was very
common. When people achieve great accomplishments, having put great
effort and toil into them, they experience a sense of exhilaration and
excitement. A "high". Soon afterwards, and often very soon afterwards,
there is a "comedown" from that "high".
It is as if, now that the goal with which one had been long preoccupied
was reached, life had become meaningless. There is nothing further to do,
no ongoing purpose. A pervasive sense of emptiness ensues.
The struggle to fill that emptiness is fraught with danger. In my own case,
the emptiness thankfully passed in relatively short order, with no harm
done, and no unusual "acting out" on my part. But others in similar
predicaments frequently attempt to fill that emptiness in ways which result
in great, and sometimes tragic, difficulties.
The psychological mechanism I have just described helps to explain a
most puzzling event in this week's Torah portion, Ki Sisa (Exodus 30:11-
34:35). I refer, of course, to the episode of the Golden Calf.
Just a few short weeks ago, in the Torah portion of Yitro, we read of how
the children of Israel experienced the most momentous occasion in human
history. The Almighty revealed Himself to them at Mount Sinai in an awe
inspiring atmosphere of thunder and lightning. They heard the voice of
God, and they were spiritually elevated by His revelation. They were,
almost literally, on a "high".
Moses then ascends Mount Sinai, and remains there for 40 days and 40
nights. During that time, the people come down from their "high". His
disappearance mystifies them, they become impatient and irritable. We can
empathize with their sense of emptiness, although we are shocked by the
manner in which they choose to deal with that emptiness.
"When the people saw that Moses delayed to come down from the mount,
the people came together unto Aaron, and said unto him: 'Up, make us a
god'... And all the people broke off all the golden earrings which were in
their ears, and brought them unto Aaron...he... made it a molten calf and
they said: 'this is thy god, O Israel' He built an altar before it And the
people sat down to eat and to drink, and rose up to make merry." (Exodus
32:1-6)
What a comedown! How can one explain a process of spiritual
deterioration as drastic as this? Just weeks ago the Jewish people were on
the highest possible level of religiosity and commitment to the one God.
Now they are dancing and prancing before a golden idol. Is this not
inexplicable?
Yes, it is inexplicable, but it is a common human phenomenon. People are
capable of attaining greatness, but they are not as capable of sustaining
greatness. They can achieve "highs" of all kinds, but they cannot maintain
those "highs". There is an inevitable "comedown".
This concept is so very well expressed in the following verse:
Who may ascend the mountain of the Lord?
Who may stand in His holy place?" Psalms 24:3
Homiletically, this has been interpreted to mean that even after the first
question is answered, and we learn "who may ascend the mountain", the
question still remains: "Who can continue to stand there?" It is relatively
easy to ascend to a high level; much more difficult is remaining at that
high-level and preserving it.
My revered colleague, one of the most insightful spiritual thinkers of our
age, Rabbi Adin Steinsaltz, believes that the best example of deterioration
following an exciting climax is the experience of childbirth itself. He
points to the phenomenon known as "postpartum depression". A woman, a
mother, has just experienced what is probably the highest of all "highs",
the emergence of a child from her womb. But quite commonly, that
experience is followed by a sense of depression, which is sometimes
incapacitating, and sometimes even disastrous.
The physiological process of giving birth calls upon the utilization of
every part of the mother's body, from her muscles and nervous system to
her hormonal fluids. Her body has exerted itself to the maximum. In the
process she has achieved the greatest of all achievements, the production
of another human being.
But soon afterwards when the body, as it were, has nothing left to do, she
feels depleted and empty. She can easily sink into a depression, sometimes
deep enough to merit a clinical diagnosis of "postpartum depression".
This is an important lesson in our personal spiritual lives. Often we
experience moments of intense spirituality, of transcendence. But those
moments are brief, and transitory. When they are over we feel
"shortchanged", and we despair of ever returning to those precious
experiences.
We must take hope in the knowledge that almost all intense human
experiences are transitory, and are followed by feelings of hollowness. We
can ascend the mountain, but we cannot long stand there.
We must humbly accept our descent, our frustrating failures and
limitations, and persist in climbing the mountain. Ups and downs, peaks
and valleys, are to be expected in all aspects of our life.
We will experience "highs", but we must expect the inevitable
"comedown". And we must "hang in there", and try and try again to
recapture those "highs".
This is the lesson of this week's Parsha. Our people ascended a spiritual
mountain. They then descended into an orgy of idolatry. But then they
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persisted and with the assistance of God's bountiful mercy, and as we read
later in the Torah portion, received this divine assurance:
"And he said, behold, I make a covenant: Before all Thy people I will do
marvels, such as have not been done in all the earth And all the
people Shall see the work of the Lord" (Exodus 34:10)
Rabbi Mordechai Willig
TorahWeb
Lift Your Head
Hashem said to Moshe, "When you will raise the head of Bnei Yisrael
(Shemos 30:11,12)." The verse (Tehilim 3:3) "Many say of my soul, 'There
is no salvation for him from Hashem forever'" speaks of the nations of the
world who say, "A nation that heard at Sinai, 'I am Hashem your G-d, you
shall not have other gods' (Shemos 20:2,3), and forty days later said
'These are your gods, Yisrael' (32:4), can they have salvation? There is no
salvation for him [Yisrael] forever!" But You, Hashem, are a shield for
me, the One who raises my head (Tehilim 3:4); we were guilty of a capital
offense punishable by severing of the head, but You protected us and
instead raised our head through Moshe as it says, "When you will raise the
head"
- Tanchuma 4
Am Yisrael was despondent after committing the sin of idolatry a mere
forty days after kabolas HaTorah. The nations scoffed at us, predicting that
we could never be saved. Yet, after our precipitous decline from the
highest spiritual point in our history to the depths of sin and despair,
Hashem, through Moshe, raised our heads. He commanded us to build the
Mishkan, using our shekalim to achieve atonement for our sins, including
the Golden Calf.
The Tanchuma interprets the pesukim in Tehilim as referring to the
personal sin of David Hamelech as well.
Many (Do'eg and Achitofel) say of me, "One who captured the sheep and
killed the shepherd (i.e. who married Batsheva and killed her husband
Uriah and Am Yisrael by the sword of war), can he be saved from his son
Avshalom (Tehilim 3:1)? There is no salvation for him (David) forever!"
But You, Hashem, are a shield for me, in the merit of my ancestors, as
You said to Avraham, "I am a shield for you" (Bereishis 15:1). I was guilty
of an offense punishable by severing of the head, but You raised my head
through Nossan the prophet. When I said, "I have sinned to Hashem" he
said "So, too, Hashem has set aside your sin, you shall not die" (Shmuel II,
12:13).
David Hamelech was undoubtedly devastated when he recognized and
confessed to the enormity of his sin. His enemies were certain that his
punishment, the rebellion of Avshalom, would be fatal. But Hashem
protected David from Avshalom and restored his kingdom. His confession
granted atonement for his sin and He merited an eternal dynasty.
David was not in a state to sin with Batsheva, as it is written (Tehilim
109:22) "My heart, i.e. my evil inclination, has died within me. Am
Yisrael were not in a state to sin by worshipping the Golden Calf, as it is
written (Devarim5:26) "Would that their hearts be theirs to fear Me and
observe all My commandments forever." Then why did they in fact sin?
So that if an individual sins we tell him to learn from David; if the
community sins we tell them to learn from Am Yisrael. Hashem decreed
that they sin and repent to demonstrate that repentance is always possible
(Avodah Zarah 4b, 5a, Rashi).
Am Yisrael was guilty of idolatry and David's sin bordered on immorality
and murder. If teshuva is effective for the three cardinal sins for which one
must give up his life, it can certainly atone for lesser sins.
When a person sins, the yetzer hara says to him, "Your situation is
hopeless. There is no point in attempting to correct your mistake. Since
you rare spiritually doomed, continue in your sinful ways and enjoy life.
You have nothing to lose."Parshas Ki Sisa combats this insidious notion.
The Tanchuma (3) interprets Ki Sisa in the future tense. When we read it
every year, it is as if Moshe stands there and raises our heads. The eternal
lesson of the atonement for the sin of the Golden Calf is that no situation is
hopeless!
Every person has moments of spiritual angst. Some commit serious sins,
other lesser ones. Many realize that they are not davening and/or learning
Torah properly. Most recognize that they are not actualizing their full
potential, neither in serving Hashem nor in helping other. The Satan says
"It is too late to change or improve." When this happens we must
remember the timeless message of Ki Sisa. In the absence of prophecy, we
must, with the help of our spiritual leaders, lift up our own heads. Despair
is a tool in the arsenal of the yetzer hara, and must be avoided in all
circumstances.
Individually, we must emulate David; collectively we must emulate Am
Yisrael who atoned for their grievous sin by building the Mishkan with
their shekalim. By overcoming the yetzer hara and lifting our heads, may
we speedily merit the coming of Mashiach ben David and the rebuilding of
the Bais Hamikdash.
Copyright 2013 by The TorahWeb Foundation. All rights reserved.

Rabbi Pinchas Winston
Perceptions
Parshas Ki Sisa: The Vulnerability of Emotional Doubt
With respect to Chanukah it is clear that the weekly Torah readings are in
sync with the holiday. The story of Yosef and his brothers is one of the
central themes of Chanukah, and there are many hints to Chanukah in the
parshios themselves.
Not so Purim. With respect to Purim, it seems as if the parshios have little
to do with the time of year, so to give them some relevance, we change the
Maftir to another section of Torah referred to as the ArbaParshiosthe
Four Sectionswhose themes are connected to this time of year.
Or so it may seem. The reality is that these parshios have everything to do
with Purim. For example, the four areas of the Mishkan correspond to the
four mitzvos of Purim, and the journey from outside the Tent of Meeting
to the Holy of Holies is representative of the journey from themitzvah of
Megillah to the Mishtehdrinking feast and what it is supposed to help
us accomplish.
Just as significant is the fact that the third of the four special readings
Parahcan end up on the same Shabbos that we read about the golden
calf. Its like getting sick and going to the medicine cabinet and finding
exactly the medicine you need to take to get better: the Red Heifer is the
cure for the golden calf.
Years back I pointed out something interesting (it was to me) to do with
the entire episode of the golden calf, which in Hebrew is eigel hazavah,
whose gematriosnumerical valuesare 103 (Ayin-Gimmel-Lamed) and
19 (Heh-Zayin-Heh-Bais) respectively. Coincidentally (though we dont
believe in coincidences), the Twin Towers mysteriously collapsed in 103
minutes after 19 terrorists (the 20th just happened not to make it on time),
flew two commercial jets into their sides on September 11, 2001.
At the time, the point I was making was part of a much larger presentation
that eventually became my book, The Equation of Life: Making Your Life
and History Add Up, which you can still buy on line (www.thirtysix.org).
Basically, the destruction of the two towers, which, incredibly, were in the
shape of an eleven, could be seen as a message of the direction history was
going at that time, and what it meant for the Jewish people.
I still hold by that message, but I would like to add to it at this time. Why
now, so many years after the world has left behind the tragedy?Because, a
friend of mind just sent me a link to a presentation called 9/11: Experts
Speak Out that demands that we re-examine and re-think our
understanding of the events of that time.
Well, not me. I have always held that the destruction of the buildings was
not the result of the planes themselves, but the result of a controlled
implosion. As an architect student who, during my time in university, went
on a field trip to New York that included a tour of the World Trade Center,
I knew from the start that airplanes could not bring those buildings down,
and certainly not that fast. We were told that explicitly by the guide, and
the plans of the building made that clear.
Who was responsible for the implosion? I have my theories, as do many
other conspiracy theory advocates, especially given what happened
immediately after the attack. However, that is not my focus at this time,
after watching the presentation just mentioned, which was produced and
presented by some of the top architects, engineers, and chemists in the
States.
Basically, they confirmed what has always been known, and they are now
demanding new answers for what occurred on 9/11. The science does not
add up, meaning that the forensics points away from the official
government explanation as to why the buildings collapsed so totally and so
quickly, and in the direction of a man-made massive explosion instead.
What really happened on 9/11, they are asking, and suggesting other
Americans ask as well.
What does all of this have to do with this weeks parshah and
ParashasParah? This time, it has to do with the reaction of the people to
the video presentation, such as one mentioned by an expert regarding her
brothers reaction to watching it. She was saying, Dont mess with my
comfort, dont mess with my life, etc. or something to that effect, and
quite common amongst millions upon millions of people around the world.
I particularly enjoyed the picture of the United States being turned upside
down, an important Purim issue, representative of reality if, as the person
was saying, his own government was responsible for the attack and cover-
up. The implications of such a truth would be staggering, not just for
American citizens, but for all citizens around the world.
However, the bigger question might not be, How can a government
justify and carry out such a horrific and criminal act on its own people?
which can easily be answered (though not necessarily easily believed).
The larger question is, How can so many people be confronted with so
many indisputable facts that the jetliners did not bring those three towers
down (including Building Seven, which wasnt even hit by a plane), and
not want to know what really happened?
How can their desire for a pleasant life override their desire to know the
truth about it?
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It is this very question that links the video and peoples reaction to it to the
events in this weeks parshah, its special Maftir, and the story of Purim.
It is one of the most bizarre events of history. That people acted
licentiously is nothing new. That people threw off the yoke of Heaven just
after putting it on is also not so unusual, especially if the religious change
came quickly. However, that both could happen at the base of Mt. Sinai,
within 40 days of actually hearing God Himself speak is already bizarre.
Granted, the Erev RavMixed Multitudewas the main instigator of the
sin, and the vast majority of Jews did not get involved, just under three
thousand Jews (close to the number of people who died in the Twin
Towers attack), who were later executed by Moshe Rabbeinu and the
Tribe of Levi for their involvement. However, the rest of the nation was
still held responsible for at least not stopping it from happening and, as
Rashi points out, were still paying for that each time we are punished for
something else.
When it comes to animal minds, if there is a threat of danger, the animal
will not let his guard down until it knows, or at least thinks, that the danger
is gone. He is not capable of being presented with the potential for danger
and ignoring it. An animal can be starving, almost to death, and it will still
pass up some food if taking the food presents a clear and present danger.
This is because animals do not have emotions. But humans do, and they
are capable of generating enough excitement that the warnings of the brain
can be drowned out, at least temporarily. They can push people to create
heinous sins and, as a result, bring the world to the threshold of terrible
danger before pushing mankind over it.
The Erev Rav was not born yesterday. They knew, as does every good
marketing firm, that in order to get people to overcome the wisdom of their
minds they have to instigate the emotions to make more noise than the
intellect does. They had to create a scenario that would talk to the
emotions, excite them, make them even scream out in ecstasy just long
enough to sin before people sober up to what they have actually done.
For them, that was the golden calf, which represented unbridled emotions,
or what many call passions. However, the Red Heifer was neither young
nor gold. It is grown up, and red, as in the color of blood, as in the symbol
of mortality. It is the sobering answering to the drunken impact of the gold
calf.
Recently I became involved in discussion with someone I consider to be
highly intelligent regarding the evidence for the planned destructive of the
World Trade Center. He neither had watched the video nor had read
anything about the people behind it, but, nonetheless, he was prepared to
discount it completely. Only after some pushing did he agree to screen the
material.
Amazingly, it was clear to anyone else listening in that he had not rejected
the information based upon fact. Rather, he had been incredulous, unable
to believe that the buildings had been destroyed and almost 3,000 people
had died because of friendly fire. Within 20 seconds, I showed why
intellectually, that was not a question, emotionally, he still had doubt,
emotional doubt.
Nothing makes a person, and society, more vulnerable than emotional
doubt.
Perceptions, Copyright &copy 2013 by Rabbi Pinchas Winston and Torah.org. Questions or comments? Email feedback@torah.org. Join the Jewish
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510-1053

HaRav Shlomo Wolbe Ztl
Bais Hamussar
This week's Dvar Torah is sponsored by Rabbi and Mrs. Eli Shindler. May
they have much Hatzlacha and Bracha in all their endeavors.
Ki Sisa
When Moshe Rabbeinu beheld Bnei Yisroel worshiping the golden calf, he
threw down the luchos and smashed them. Chazal tell us (Shabbos 88a)
that afterward Hashem thanked Moshe for breaking the luchos. Eighty
days later, on Yom Kippur, Moshe descended from Har Sinai with a
second set of luchos, with the same contents. What was the impetus for
Moshe's decision to break the luchos, and if he felt they weren't worthy of
receiving the Torah what changed eighty days later when he returned with
a similar set of luchos?
The Gemara (Avodah Zara 5a) states that the second set of luchos differed
from the first set. Had they merited the first set, Bnei Yisrael would have
been free from the dominion of the yetzer hara and would never have had
to contend with the oppression of foreign nations. They wouldhave
achieved a level of existence without sin. Prior to their sin, the Torah (i.e.
the first set of luchos) was tailored to the needs of a nation that had
reached the pinnacle of spiritual ascent. When Moshe saw that the nation
had sinned, thereby falling from their newfound spiritual plateau, he
understood that the Torah in its present state was not suitable for Bnei
Yisrael. They would need a new set of luchos that was tailored to a nation
that had tasted sin. The actual Torah would remain in its purity, exactly
how it had been prior to their sin; however, the manner in which it would
be conveyed to Bnei Yisrael would have to be different.
Rav Wolbe (Shiurei Chumash) elaborates on this very relevant concept.
Every generation has a specific manner in which it can, and does, relate to
the Torah. Those responsible for transmitting the Torah must understand
the peculiarities of their specific generation and transmit the Torah
accordingly. The Torah remains the same; it's merely the language that
changes.
Chazal say, "Yiftach in his generation paralleled Shmuel in his
generation." What does this mean? Shmuel was a prophet similar to Moshe
and Aharon, while Yiftach didn't even merit prophecy at all. Rav Tzadok
Hakohein explains that just as Shmuel succeeded in transmitting the Torah
to his generation, Yiftach did all that it took to transmit the Torah to his
generation. The difference in the spiritual levels of the generations was
immense, but the mission remained the same. Yiftach succeeded in finding
an appropriate means of conveying the Torah's eternal message.
Reb Yechezkel Levenstien said that when he learned in the Yeshiva of
Kelm, his Rabbeim would say that speaking about the terrible punishments
in Gehinom to motivate people to improve is not the proper approach for
our generation. The Alter of Slabodka would always stress gadlus
ha'Adom - the greatness of man. He understood that our era required a
softer more optimistic approach and he tailored his discourses accordingly.
No matter the means of transmission, the beauty of the Torah remains the
same. We all have the ability to help others in their Torah growth; we just
have to find the right language. What spoke to the last generation might
not speak to our generation, and what speaks to our generation might not
speak to our children's generation. If we bear this in mind when delivering
Hashem's eternal message, we will be'ezras Hashem succeed in imbuing
others with a true Torah outlook, in a manner that rivals the pedagogy of
Shmuel Hanavi.
Maaseh Rav
Continuing last week's episode, Rabbi Wolbe wanted this Talmid to make
sure that he's up by 5:00 AM. However, there was one problem. If the
Talmid would knock on the door to wake the Mashgiach, he would also
wake up the entire household. The Mashgiach came up with a solution; he
put a cup of water on the window sill next to his bed which was facing the
outdoors, attached a string to it and told the Talmid, "If you don't see me
awake when you come, pull the string. That will cause the water to spill on
me and wake me up but it won't wake up the Rebbetzin". The Talmid
never had to pull the string, the Mashgiach was always up by the time the
Talmid came to his house.
Heard from Rabbi Eliezer Ben David Shlit"a.
Aish.Com - Rabbi Ken Spiro
Jewish History Crash Course
Crash Course in Jewish History Part 38 Exile
by Rabbi Ken Spiro
No people had revolted more or caused the Romans greater manpower or
material losses than the Jews. But they had done so at a great price to
themselves as well.
The Roman historian Dio Cassius writes that over half a million Jews died
in the fighting. Even if this figure is exaggerated, there is no doubt that
hundreds of thousands of Jews did die and the country was laid low.
The Jewish challenge to Rome that had begun in 66 CE had lasted almost
70 years. How such a comparatively tiny group could take on the might of
Rome over and over again and for so long is hard to fathom. But perhaps
the answer lies in the reason behind the conflict.
It was not so much a fight over territory or property, as it was a fight over
the very way of life. Monotheism and the laws of the Torah were so
deeply ingrained in the Jews that any attempt to separate the people from
the essence of Judaism was seen as the death of the very soul of the nation.
The Jews found reserves in themselves beyond normal human boundaries,
like a mother who is capable of superhuman feats of strength to defend the
life of her child.
In the end the Jews were crushed. And the Romans did everything in their
power to make sure that they would stay crushed. They wanted to make
sure that no Jew was ever in a position to rally his brethren again.
Their solution: separate the Jews from their land.
Aelia Capitolina
As part of this policy of erasing the Jewish presence from Israel, Hadrian
leveled Jerusalem and on top of the rubble rebuilt the pagan city he had
planned, which he named Aelia Capitolina.
Through the heart of the city, he built a columned esplanade called the
Cardo.
(Today, the excavated Cardo in the Old City of Jerusalem stands as a
reminder of that time. Cardo means "heart" in English, and is related to the
medical term "cardiac arrest." Tour guides are fond of pointing out that if
Hadrian were alive today, he'd have cardiac arrest to see all the Jewish
shops in his Cardo today, with Jerusalem and Israel alive and well.)
Whatever Jews remained in the area were strictly forbidden to enter Aelia
Capitolina. The only day that Jews were permitted to enter the city was the
9th of Av, so that they could be reminded of their greatest disaster and
weep over the ruins of the Beis HaMikdash, of which nothing remained,
save some of the retaining walls surrounding Har HaBayis (the Temple
Mount). (The Kosel -- a section of the Western Wall that was dubbed the
"Wailing Wall" -- was the only piece of those retaining walls that Jews
could access for hundreds of years. And this is where they came and wept
and prayed.)
>:\D nou\D J trcdk trcd ihc 35
For the first time since King David made it Israel's capital a thousand years
earlier, Jerusalem was empty of Jews. It's ironic that the first city in history
to be made intentionally and completely Judenrein, "Jew free," (to borrow
a term later used by the Nazis) was their very own Jerusalem.
But that was not all.
To further squelch any nationalistic feeling, Hadrian renamed the land
Philistia (Palestine) after the Phillistines, an extinct people who once
occupied the Mediterranean coastal area and who were some of the
bitterest enemies of the Jews described in the Bible.
This name survived in Christian writings, to be resurrected in 1917, after
World War I, when the British took over the Middle East, having
conquered the Ottoman Empire. They named the lands east and west of the
Jordan River - including the country of Jordan which the British created in
1923 -- the Palestine Mandate. It is from this time that the Arabs living in
this area get the name Palestinians. (Of course, at that time the Jews living
in the Palestine Mandate were called Palestinians too.)
Rabbi Akiva
The Roman plan sought not only to separate Jews from the land of Israel,
it also sought to separate them from Judaism.
Writes historian Rabbi Berel Wein in his Echoes of Glory (p. 217):
"Their [Roman] plan was to eliminate the scholars and sages of Israel, who
were, after all, the true leaders of the Jews, and to forbid the practice of
Judaism, the lifeblood of Israel, thus guaranteeing the Jews' demise as a
counter-force to Roman culture and hegemony. The Sabbath,
circumcision, public study and teaching of Torah, as well as observances
of all Jewish ritual and customs, were forbidden."
One of the great rabbis of the time who simply refused to abide by these
decrees was Rabbi Akiva. Although many rabbis did likewise and were
killed by the Romans for their acts of disobedience, Rabbi Akiva deserves
special mention because of his stature in the Jewish world and the
particular way he met his death.
It is fascinating to note that Rabbi Akiva did not even begin to study Torah
until age 40. Until that time he had been an uneducated shepherd. But then
he fell in love, and his beloved Rachel said she would marry him only if he
studied Torah. At first he thought the task impossible, but then he saw a
stone that had been hollowed out by dripping water. He said: "If water,
which is soft, can hollow out a stone, which is hard, how much more
would the words of the Torah, which are hard, be able to cut through and
make an impression on my heart, which is soft."
Thus he began his studies and in a short period of time was considered one
of the wisest men of Israel. Students from all over flocked to learn from
him, and at one point, he was reported to head a chain of schools totaling
24,000 students.
The Talmud abounds with stories about Rabbi Akiva. One of the most
famous is the story of four great sages who entered pardes, the "orchard" -
- that is they engaged in mystical meditative techniques and ascended into
realms of Divine consciousness. Of the four, three met terrible fates as a
result of their mystical foray -- one died, another went insane, and the third
became a heretic. Only Rabbi Akiva "entered in peace and emerged in
peace."
A person like Rabbi Akiva, who lived on such a high spiritual level and
who possessed an uncompromising dedication to Torah, could not be
silenced by Roman decrees.
When the Romans learned that Rabbi Akiva was openly teaching Torah
they decided to make a public example of his punishment.
They arrested him and took him to the hippodrome in Caesarea where on
(or around) Yom Kippur in 136 CE, they staged a prolonged torture of the
great sage. This horrible spectacle included having Rabbi Akiva's skin
flayed with iron combs.
Rabbi Akiva went to his death, sanctifying HaShem's name, with the
words of the Shema on his lips: "Hear O Israel, the L-rd is our G-d, the L-
rd is One." Rabbi Akiva's spirit exemplified the spirit of the sages who
against the greatest odds sought to keep Judaism alive. We shall see next
how they succeeded.
This article can also be read at: http://www.aish.com/literacy/jewishhistory/Crash_Course_in_Jewish_History_Part_39_-_Talmud.asp
Copyright 2001 Aish.com - http://www.aish.com Author Biography: Rabbi Ken Spiro is originally from New Rochelle,NY. He
graduated from Vasser College with a BA in Russian Language and Literature and did graduate studies at the Pushkin Institute in
Moscow. He has Rabbinical ordination from Yeshiva Aish HaTorah in Jerusalem and a Masters Degree in History from The Vermont
College of Norwich University. Rabbi Spiro is also a licensed tour guide by the Israel Ministry of Tourism. He lives in Jerusalem with
his wife and five children where he works as a senior lecturer and researcher on Aish HaTorah outreach programs.

Aish.Com - Rabbi Noach Weinberg ZTL
48 Ways to Wisdom
.Way #21 Laughter Is Serious Business
The list of Jewish comedians is long. The Talmud even says when the great
sage Rav lectured to thousands of students on serious Torah topics, he always
started with a joke. Why?
Jokes have the power to grab our attention and focus our mind. Laughter can
snap us out of melancholy, put things back into perspective, and provide the
momentum to make the best of life.
Here's one of my favorite jokes:
A man is riding his motorcycle down a mountain road. Suddenly he loses
control and goes hurtling off the cliff. As he's sailing through the air, he shouts
out: "G-d! Please make a miracle! Save me!"
Moments later his shirt gets caught on a protruding branch -- leaving him
dangling thousands of feet above the ground.
There's no way out, so he looks heavenward and shouts: "G-d! Please save
me!"
"Do you trust Me, My beloved son?" calls the voice from heaven.
"Yes, G-d, I trust you. Just please save me!"
"Okay then," says G-d. "Let go of the branch and I'll catch you."
The man thinks for a moment, look around, and calls out: "Is anyone else out
there?!"
B'miyut s'chok literally means "minimize laughter." Understand the dynamics
and use laughter wisely. Laughter is a double-edged sword. When used
improperly -- e.g. insulting others or causing light-headedness -- laughter can
be destructive.
We need to define our terms. Why do we laugh?
Laughter is when the unexpected occurs. A toddler puts on her father's big
shoes -- and we laugh. The president forgets his lines in a speech -- and we
laugh. When two contrary elements are juxtaposed, the sudden surprise catches
us off guard. And the more unexpected, the funnier it is.
Laughter is an integral part of emotional health. You don't have to watch TV to
release tension. You just need to know a good joke, or have the comical sense
to see absurdity in daily life and ... bang! You're smiling and can parlay that
positive energy into movement, growth, and power for something meaningful
you need to do.
Putting Life Into Perspective
Did you ever see a child fall and get a tiny bruise, then break into a fit of tears?
What if you'd look at the child and say: "Oh-oh, I think we have to rush you to
the hospital!"
The child laughs, because he recognizes the bruise is a small worry in the big
context.
Having a sense of humor is a sign of maturity, because it demonstrates a sense
of proportion about what's truly important.
Growing and maturing is a process of learning to see all of life's issues in
context. It is human nature to lose focus and get emotionally wrapped up in our
day-to-day concerns. We can laugh in everyday life when we recognize the
absurdity of a skewed perspective. Someone who breaks a shoelace may think
his world is falling apart -- until he meets someone without a leg.
Children don't have this sense of proportion. They cry over trivial matters, and
bear grudges over little things. An adult who does the same thing is acting
childish. "Somebody stepped on my shadow, or somebody insulted me." It is
out of proportion.
Try mocking your hang-ups and idiosyncrasies. Laughter insures that we don't
take the wrong things in life too seriously. See how silly it really is. When it is
clear how ridiculous and ludicrous our situation is, the joke is on us. Something
is telling us that being tense is ridiculous, inappropriate, out of proportion.
"Laugh at your problems" does not mean ignore them; that would be
irresponsible. Of course you have to deal with the source of your depression.
But while you're stuck in it, trying to analyze the reason makes you even more
depressed! If can laugh at yourself for making too much out of something
trivial, then you've achieved a necessary distance from your problems. That in
turn will give you energy and perspective to deal with the more serious
underlying cause.
Each day should be fresh. Don't come with preconceived notions. Laughter
helps clear the air. So break out of it and have a laugh. Be creative in the world
that is made for us, for our challenge and that is our opportunity. Enjoy
yourself. Don't pity yourself.
Diffuse The Tension
Why do high school girls giggle when the boys walk by? Or why, in an
amusement park's "haunted house," do people laugh when the ghost pops out?
Because laughter is a subconscious release of tension. Laughter gets rid of
gloom, aggravation, depression, worry -- all forms of tension.
So use laughter consciously to break tension in yourself and others. In today's
world, everyone is worried about the economy, nuclear missiles, taxes,
corporate downsizing. These worries have made us so uptight that many people
walk around like time bombs, ready to explode.
Laugh to release steam and uplift yourself. You don't realize how much tension
you walk around with every day until you've had a good laugh to release that
tension.
Use laughter in a conscious way to relax yourself and others. When speaking to
someone who is tense, smile and tell a joke. Did it ever happen that you are in
a terrible argument with a friend, with all kinds of bad feelings and bad vibes,
when all of a sudden you start laughing. Something struck you ridiculous about
this. All the bad feelings disappeared and you saw how absurd the whole fight
was.
So use it consciously. To dispel anger during the middle of an argument, just
start laughing. It will put everyone at ease. It is a powerful little gadget, this
laughter.
Or if you're nervous about taking a test, laugh about it and say: "So what if I
fail. Maybe I'll break the world record for the lowest score!" That sort of joking
will relax you and make you more likely to pass the test.
Even just feigning laughter can lift your spirits and relax you. Get yourself a
favorite joke that will work at all times and laugh. Remind yourself of that joke
and you will start laughing. Laughing when you don't feel like it can itself be
funny!
Laugh At Insanity
When we laugh at something, whether it's an idea, a person, or an absurdity --
we destroy it. Like any powerful weapon, therefore, laughter must only be
directed against an appropriate target.
Of course, it's cruel to laugh at a crazy person. But go right ahead and laugh at
crazy ideas. For example, laugh at the idea of "dying for success." Think of the
absurdity of so many people wasting their lives chasing after money and
material possessions, long after they have much more than they need. Laugh at
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evil and at the worship of artificial values. This will distance you from such
false values, and keep you from getting caught up in it.
Laugh also at jealousy, pettiness, and fighting. Whenever you're surrounded by
insanity, laugh it off, and you won't fall under its spell. It's a way of saying:
"Oh pardon me, I stepped on the god. I hope I didn't hurt it."
Laugh at the absurd ways people waste time. On a long flight, hundreds of
passengers sit with their eyes glued to a tiny screen, watching a boring movie
that they wouldn't pay a nickel to see at home. But since they're stuck on the
plane, they keep watching. Isn't that a ludicrous way to spend precious hours of
life? A person could otherwise be studying, thinking or having a worthwhile
conversation.
Look at your "life goals," and realize how little time you spend pursuing them.
Isn't it absurd?
Not all laughs have to be happy laughs, but they provide perspective just the
same. There is more than enough food in the world to feed everyone for at least
a decade, yet tens of thousands of people are starving. Why? Because of
politics and greed. It's absurd! The first step in changing craziness is to
recognize it. We need to laugh just to acknowledge the absurdity of the
situation, so we can take action.
When you see these ridiculous things, laugh at them so you won't find yourself
getting caught up in it. When you see insanity around you, make sure you have
a good solid laugh and you will be released from it.
Abuses Of Laughter
Abusing the tool of laughter is dangerous and destructive. Stay away from:
(A) Ridicule
Laugh "with" people, not "at" them. Ridiculing someone hurts his soul. It's
embarrassing and makes him feel worthless. "You are a bozo, a nothing."
Ridicule is the most terrible way of hurting another human being. People feel
this deeply.
So the next time something "funny" happens, make sure not to direct your
laughter at the person, but rather at the funny thing he did.
Similarly, never laugh at another person's worries. Since the person may not
see things with your same perspective, your sense of joy at his problems only
makes it worse. (Unless you can get the person to laugh about it, too.)
(B) Excessive Laughter
Laughing for laughter's sake is just an escape. Jokes alone don't equal
happiness, and too much laughter gives an artificial feeling of joy. You can
have a great time at a two-hour comedy show -- but experience an empty
feeling afterward. That's because you got worked up high, but it wasn't real.
And the reality always comes back.
Silliness, too, is often a sign of running from the realities of life. Life is serious
business, and frivolity destroys meaning. That's why excessive laughter and
misplaced levity can lead to immoral behavior.
(C) Negative Laughter
Certain types of laughter -- like cynicism, sarcasm or a nervous laugh -- reveal
a more deep-seated emotional problem. Dirty and ethnic jokes are especially
problematic. Watch out for these "negative laughters" in yourself and in others,
and distance yourself from them.
(D) Off-Limits
There is an old saying: "Never laugh at Motherhood or G-d." That means to
say, don't be disrespectful by laughing at serious subjects.
Never poke fun at idealism, on the need to help save humanity. If someone is
giving up material pursuits in order to serve the needs of others, don't snicker
and say, "Nice guys finish last." You've injected a destructive energy into
society. This is serious and you have got to keep it serious.
Laughter And HaShem
On a deeper level, laughter teaches us how HaShem interacts with the world.
The official "Jewish day of laughter" is Purim. We get dressed up in funny
costumes and act silly -- which is surprising since the Purim story is all about
an impending annihilation of the Jewish people!
But then the story turns upside down. The Jews went from being the target of
annihilation, to being the heroes and victors. Haman is hung and the Jewish
people are rescued. It was a miraculous 180-degree shift in fortune. One who
thought he was in danger and suddenly discovers he's safe laughs aloud in
relief. One who thought he lived alone in a hostile world and suddenly
discovers that HaShem is really there laughs aloud in joy.
Human beings see the world from a finite perspective. Since we're tied to the
physical world by our bodies, we're forced to live with the illusion of what we
perceive.
Laughter is an opportunity to transcend limitations that blind us to seeing
HaShem more clearly. Even when things look bad, even if we're suffering, in
some way it has got to be all for the best, because there's a beneficent G-d
behind everything, manipulating events for our good.
And that's the story of the Jewish people.
The Talmud says that in the times of the Moshiach, "THEN our mouths will be
filled with laughter." Why then and not now? Because today, the world is beset
by jealousy, greed, violence, intolerance and fraud. We are suspicious of our
neighbors and cynical of our leaders. We are manipulative and seek advantage
at the expense of others. Rather than cooperate, we compete.
But in the Messianic era, all that will turn around. As the prophet says: "The
lamb will lie down with the lion ... and young children will play at the cobra's
nest" (Yeshayah 11:6). At that time, when all truth is revealed, "THEN our
mouths will be filled with laughter."
If we were truly clear on the idea that the only real power in the world is
HaShem, we wouldn't have nearly as much worry and anxiety. With trust in
HaShem, we would be fully relaxed. So we need a good laugh in order to
loosen up, forget our anxieties -- and break down our walls. Then we can
reaffirm our belief that HaShem's world is good, and everything will work out.
Why Is "Laughter" An Ingredient In Wisdom?
Use laughter to keep your troubles in proportion. Realize they're not as
bad as they seem. Life is not problems; it's opportunities.
Laughter dispels gloom, depression, worry, pain and aggravation. Use it
as a quick way to snap back into action!
Use laughter consciously and in a measured amount.
Aggravation and suffering sap our strength. Laughter brings out cheerful
relaxation and gives you new energy.
Laughter destroys everything in its path -- for good and for bad.
Laughter taps us into the deeper reality of HaShem's interaction with the
world.


The following columns on last weeks parsha were received after publication
1. Chicago Kollel Parsha Encounters page 36
2. Chicago Kollel Halacha Encounters page 36
3. Rabbi Yaacov Haber TorahLab page 37
4. Rabbi Mordecai Kamenetzky Parsha Parables page 37
5. Rabbi Label Lam Dvar Torah page 38
6. HaRav Avigdor Nebenzahl Netiv Aryeh page 39



Community Kollel
Parsha Encounters
Parshas Tetzaveh: The Amalek Within
By Rabbi Dovid Rifkind
Starting this Shabbos with the reading of parshas Zachor, and continuing
throughout Purim, there is a focus on the mitzvah of mechiyas Amalek,
wiping out Amalek. According to the Vilna Gaon, this mitzvah includes
not only the destruction of the actual nation of Amalek, but also the
eradication of the koach hatumah within each of us. Taking this idea a
step further, R. Yechezkel Levenstein ztl says that since the time that
Sancheirev, the king of Ashur, was mibalbel haumos, mixed the
populations of different nations together, we can no longer fulfill the
mitzvah of eradicating the physical Amalek (Chinuch, mitzvah 604). He
concludes, therefore, that our primary mitzvah is to eradicate the tumas
Amalek which lies within each of us.
Thus, it seems that it would behoove us to understand which qualities of
Amalek caused this people, among all other nations, to be deemed
deserving of eradication. In addition, what, if any, is the connection
between the month of Adar, and the focus on mechiyas Amalek?
Meforshim note that Amalek has a gematria of 240, which is equal to the
gematria of the word ram or haughty. As the pasuk says Veram
levavecha, veshochachta es Hashem Elokecha And your heart will
become haughty and you will forget Hashem your Gd (Devarim 8:14).
This middah of haughtiness or gaavah is what leads one to feel that
kochi votzem yadi, that it is our strengths and abilities which ensure
our successes or failures and not Hashems involvement. The greater the
gaavah, the less one understands that everything involves yad Hashem;
nothing is coincidence.
In describing Amaleks attack on the Bnei Yisroel, the pasuk says Asher
korcha baderech That he happened upon you on the road (Devarim
25:17). Amaleks belief was asher korcha; events just happen. Their
gaavah left them no room to believe that Hashem was truly in command.
The Sfas Emes in parshas Terumah writes that the name Adar is derived
from the word Adur, I will dwell. The Midrash in parshas Teruma
relates that Hashem said to the Bnei Yisroel: Asu li kitun, vadur
beineichem.- Make for me a small chamber and I will dwell among
you. Adar is a month of hashraas haShechinah, a month when Hashems
presence among us is clearly felt. Now is the time to renew our focus on
our battle with Amalek - the Amalek within each of us.
Rabbi Rifkind, an alumnus of the kollel, is a rebbi at Arie Crown Hebrew
day school.
Chicago Community Kollel
Halacha Encounters
Mishloach Manos Tips
By Rabbi Henoch Plotnik
Among the many joyous activities we participate in on Purim is the mitzvah of
mishloach manos, sending gifts of food. (The commonly used expression
shalach manos is probably based on the pasuk in Nechemiah in which the
Navi encouraged people to send gifts of food for Rosh Hashanah to the
returnees from Bavel ulishlach manos vlasos simcha gedolah.)
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A number of misconceptions have evolved concerning the proper means to
fulfill the mitzvah, some with somewhat of a basis in halachah and others with
none at all. In our earnest attempt to increase friendship and brotherhood
through sending our mishloach manos, we might be surprised to discover that
some assumptions are really unfounded, whereas other requirements are
perhaps overlooked.
The halachah is clear that one must send at least two gifts of food to one
person as per the pasuk umishloach manos (multiple gifts) ish lreiahu (to
another friend). The foods must be ready to eat immediately without requiring
further preparation. For some reason, many are under the assumption that the
two types of food must have two different berachos assigned to them. It is
clear from the Rema that this belief is simply incorrect, as he writes that one
may give two types of meat for mishloach manos. All meats, of course, require
a shehakol berachah. As an aside, there is a discussion amongst poskim if one
is permitted to give the two parts of the chicken, the white meat and the dark
meat, and consider that to be two types. Rav Shlomo Zalman Auerbach ztl
(Halichos Shlomo 19:12) rules leniently, as long as each part has a distinct
taste. Rav Shmuel Kamenetsky shlita is of the opinion that a top and bottom
are only considered one type. Two types of cold cuts would presumably be
considered two types, although a sandwich is considered only one item,
despite its many components.
Another general misconception that is quite prevalent is that there is an
absolute obligation to send the manos with a shaliach (an intermediary) as per
the words of the pasuk umishloach manos. The Binyan Zion, quoted in the
Mishnah Berurah, indeed debates the need for such a requirement yet
concludes that it is not obligatory and is nothing more than hiddur mitzvah at
best. Acharonim suggest that if such a concept exists, it is based on the idea
that a gift is considered more thoughtful when a person bothers to send it
through a messenger, a gesture which seems to show extra care and friendship.
It would follow that simply handing the package off to another person standing
by the door wouldnt really fit into that category.
The Chasam Sofer actually addressed this topic before the Binyan Zion and
concluded that a shaliach is indeed required. However, the general restrictions
which usually determine if a shaliach is qualified in other areas of halachah do
not apply in this case. For example, in this instance using a child would be
allowed. The general consensus of the poskim is to be lenient (especially in
light of the fact that there is no bona fide derashah mentioned in the Gemara or
Rishonim to require a shaliach see Halichos Shlomo) although it is
recommended to use a shaliach at least once, to fulfill this hiddur. Rav Dovid
Zucker shlita related in the name of Rav Shimon Schwab ztl that some
mitzvos, such as sending mishloach manos through a shaliach, seem to have a
certain mazel which compels people to perform them in the most stringent or
complete fashion.
It is common for people to send their manos in attractive packaging as a way
of beautifying the mitzvah. It is quoted in the name of the Ben Ish Chai that
one should not send both manos in a single container because it will then be
considered as only one gift. However, contemporary poskim do not subscribe
to this opinion. When packaging the food on an item which requires tevilah
(such as a glass utensil or metal tray), the question arises as to who is
responsible for the toiveling, the sender or the receiver. If the keilim in
question are meant to be sold (klei sechorah), then the halachah is that there is
no mitzvah of tevilah for the store owner; in fact, such a tevilah wouldnt even
count after the fact. Rav Shmuel Kamenetsky shlita is of the opinion that when
purchasing an object which will be used as a gift, such as part of a mishloach
manos ensemble, the giver does indeed have the mitzvah of tevilah (Kovetz
Halachos). In such a circumstance, the giver is buying the item for himself,
with the desire to then gift it to his friend, unlike the merchant whose
ownership of the item lacks a personal component. The same opinion is quoted
in the name of Rav Elyashiv ztl. There are those who disagree (see Mkor
Chaim). As always, one should seek guidance in all halachic matters from his
personal Rav or mentor.
Rav Yeruchem Levovitz ztl felt that the most significant mishloach manos is
not the one sent to a best friend or acquaintance. Rather, the best way to
capture the letter and spirit of the mitzvah of mishloach manos is to utilize the
opportunity to mend broken friendships or send to people who would never
expect to receive your shalach manos. The Rambam encourages us to keep the
focus of our Purim on the less fortunate and needy. A thoughtful shalach
manos sent to an unsuspecting recipient can go a long way toward creating an
atmosphere of friendship and reconciliation that can last beyond Purim and
perhaps even a lifetime.
Rabbi Plotnik, an alumnus of the kollel, is a rebbi at Yeshivas Meor HaTorah and rav of Bais
Tefillla.

Rabbi Yaacov Haber
TorahLab
Little Things
This weeks parsha describes in detail the garb the Kohen had to wear
while performing his priestly functions. The purpose of these garments, as
explained in the Torah, is for honor and glory (Exod. 28:2). If you use
any of the wonderful learning aids available today, you can see for
yourself in full color how dignified and elegant the Kohen must have
looked.
As we read through all the required garb we suddenly come upon a
strange requirementthat bells should be attached to the bottom of his
tunic. Bells? This is certainly a departure from the royal dignity which
characterizes the rest of his clothing. Never has a king, or any dignitary,
attached noisy little bells to his garments!
The Ramban concludes that the reason for this is distinct from that for the
rest of the garments, and is given in the text itself: so that its sound will
be heard as he approaches the holy place (28:35). This, explains the
Ramban further, is because it is proper etiquette in general to announces
oneself before entering a room, by knocking on the door or by making
some other form of noise. Hence the bells would ring as the Kohen
entered the Holy Place.
In fact, as the Talmud (Pesachim 112) says, one of the seven important
instructions R Akiva gave to his son R Yehoshua was never to enter
even his own home without warning, and, even more so, the home of a
neighbor. The Rashbam explains that R Akiva learned this from the bells
the Kohen wore.
Let us try to understand this: we can understand why it would not be right
to barge into someones home, even our own. It could startle or embarrass
someone. But how could any of this apply to G-d? How could He not be
ready to receive the Kohen in the Sanctuary?
The answer, I believe, is that this is not at all for the sake of G-d, but for
our own sake! It should go against ones grain to violate a rule of derech
eretz (good manners) under any circumstances, even where there are no
bad consequences on the recipients side. One must always be a mensh.
Society seems to forgive certain behavior on the part of our greatest
leaders in science or politics. How can someone who is busy finding a
cure for AIDS, or organizing an important peace conference, be expected
to remember to wipe his feet before walking on the carpet? Many great
artists and composers have been known for their short tempers and
rudeness, but this artistic temperament has usually been accepted as the
price others have had to pay for the brilliance the artist was sharing with
them. Such scientists, statesmen and artists were considered to be above
the usual demands of common courtesy. In the Torah world too this can
happen. We can become so engrossed in the big issues of study, prayer
and meditation that we lose sight of little areas of social sensitivity.
To all this, the bells of the Kohen ring out an answer. Here we can have
the holiest man (the Kohen Gadol) in the holiest place in the world (the
Kodesh Kedoshim) on the holiest day of the year (Yom Kippur), who is
deep in his thoughts in a world of his own, when suddenly the bells ring to
remind him that even he, at such a time and in such a place, must notice
the world in which he lives and be sensitive to even the most trivial rules
of derech eretz.
When the Steipler Rav of blessed memory passed away, many stories
began to circulate about this great genius and tzaddik. One story that stuck
in my mind was the following.
There was once a Bar Mitzvah celebration in the Lederman Shul in Bnei
Brak. The guests were enjoying themselves when suddenly the Steipler
entered the shul! They all jumped to their feet in respect, wondering what
he was doing there, and watched in astonishment as the Steipler walked
over to the Bar Mitzvah boy and asked him for forgiveness. The lad,
shaking, had no idea what the tzaddik meant until he explained.
A year previously, on Yom Kippur, the Steipler had seen the boy in the
synagogue, reading from a very large book. He went over to the boy and
told him gently that although it is very commendable to study the Talmud,
on Yom Kippur one should really be spending ones time in prayer. The
boy blushed, and timidly showed the Steipler that the book he was holding
was not a Talmud, but indeed a very large Machzor (a chazans edition).
They both returned to their seats, but the Steipler was disturbed. He felt
that he had embarrassed the boy unnecessarily (even though he had
spoken gently to him), and wanted to beg his forgiveness. However, the
boy, being a minor, was not halachically capable of granting such
forgiveness, and so the Steipler made a note of the incident, and a year
later appeared at the boys Bar Mitzvah to ask his forgiveness!
The Steipler was the Gadol Hador. People crossed oceans to receive his
blessings, and there was not an area of the Talmud in which he was not an
expert. And yet, he did not feel that all this greatness exempted him from
such trivialities. The reason is that he realized that such trivialities are
not at all trivial! It was precisely the Steiplers attention to such matters
that made him the great and holy man he was.
Rabbi Mordechai Kamenetzky
Parsha Parables
A Purim Message
Mazel Tov to Yosef Gershbaum upon his Bar Mitzvah Dr. & Mrs. Meyer
David Gershbaum
Im not sure who is responsible for making Purim into the massive hoopla
it has become. In fact, I often feel we are living in an era in which we are
being overtaken not by the military machine, but by the Madison Avenue
machine.
Of course, Madison Avenue can be Boro Parks 13th Avenue or
Cedarhursts Central Avenue, but the result is the same: Mommies and
Tatties being dragged into stores with brightly colored posters and
displays to buy their precious children the latest gragger gizmo, Purim
shtick, or zany costume. These things have become ubiquitous in Jewish
neighborhoods.
But back in the day, things were very low key. In fact, I dont think I ever
saw anyone get drunk until I was 15 years old; I must admit that until that
38 >:\D nou\D J trcdk trcd ihc
age I had never been to a funeral either. (Boy, did I have a very boring,
sheltered existence.)
My first Purim in Philadelphia Yeshiva was actually an amazingly
uplifting spiritual experience. My uncle was the rosh yeshiva and the bais
midrash boys who did get drunk around his table were mostly crying
about tikkun hanefesh and making all kinds of mussar-related resolutions.
But until that time, I dont remember a wild scene. Purim was rather blas;
after all, what could be going on in Woodmere circa 1965?
Where I grew up, the kids came to shul with lame costumes and cheap
Japanese tin graggers, which made a pathetic GRRRRRCHCH sound
when a small plastic gear hit a bent piece of tin inside the contraption. I
vaguely remember that some of them had some sort of Zionistic, blue and
white motif, like every other Judaica item sold in nearby Far Rockaway in
the 1960s. It was as if David BenGurion and Golda Meir had saved the
Jews from the evil Haman. Remember, in those days the guys in Iran were
our friends, so Purim did not have the same geopolitical relevance as it
does today. But even without Iran on our backs and Hitler gone, we still
had our Khrushchevs and Brezhnevs to Hamanize.
It was only 20 years after the liberation, and I think that with the odor of
the crematoria still hovering over Europe, people found Purim hard to
celebrate with much gusto.
There is one aspect of Purim that I will not only never forget, but will
cherish for the rest of my life.
My father was responsible for the welfare of the Yeshiva of South Shore,
and much of his support came from people who were not that strongly
affiliated with Yiddishkeit. However, they entrusted my father with
ensuring the survival of Judaism through educating Jewish children. And
though my father did not specifically raise money on Purim, he would
share us and our costumes with some of the donors, who had probably not
seen a youngster dressed in a beard and black hat since their grandparents
had shown them pictures of the shtetl.
There were no fancy mishloach manos baskets in those days. My mother
would bake a special cake or make a delicious kugel that went along with
a pineapple specially picked for the occasion.
I dont remember all of the stops my father made; in the early years there
were just a few. But I will never forget two of them. They were on
opposite ends of town, and on opposite ends of the spectrum as well.
One stop was to a couple named Robert and Estelle Schwartz. They were
probably in their 60s, and lived in an exclusive part of town where each
massive home was situated on acres of property. Mr. Schwartz was some
sort of oil executive, and I dont mean cooking oil.
I remember driving up to their mansion in our jalopy and ringing the bell
on their imposing, huge door. A black maid in a uniform answered the
door and ushered us in to the living room to wait for Mr. Schwartz. There
was no Purim atmosphere, and I felt pretty silly holding the pineapple and
cake. He finally came out. He was a very distinguished, regal-looking
gentleman, and he hardly noticed the two little boys with black shoe
polish mustaches and white cotton beards.
When my brother and I noticed the television in the next room, we slowly
drifted toward it. My father held our hands, making sure that our feet
would not follow our eyes. He was shmoozing with Mr. Schwartz and we
were getting quite bored. Soon we began tugging on his sleeve, and before
Mr. Schwartz allowed us to sit in front of the TV, my father got the hint.
He invited the Schwartzes to visit the yeshiva. Mr. Schwartz nodded and
said, One day. We were about to leave empty-handed, when Mrs.
Schwartz ran over to us and handed my brother and me a crisp dollar bill.
I guess for a buck each, it was worth it. For my father, it definitely was.
You see, we got a dollar, but my father got a wing of the new yeshiva
building dedicated by the Schwartzes, whose family business, Paragon
Oil, was eventually bought by Texaco.
The next stop was to a place that was clearly the antithesis of the first, an
old apartment house near the Woodmere Long Island Railroad. It was not
well kept, and whoever walked in there would never believe that he was in
suburbia.
The best way an eight-year-old would describe it is creepy.
The elevator was out of order, so we walked the three flights past stucco
walls and peeling paint. The door to the apartment was very old, repainted
so many times that you could scratch off gook with your nail. I held the
pineapple, my brother held the cake, and my father held our hands.
He knocked loudly a few times. No answer. Finally, a very shrill voice
was heard. It was an old woman who shouted, first in Yiddish and then in
a heavily accented English, Who iz deer? Who is knocking on mine
door?
After my father yelled his full name through the old door and its many
coatings of paint and grime, a very old lady, very thin with bony fingers,
slowly and guardedly opened the door. She immediately recognized my
father and smiled broadly.
My brother and I stood there a little frightened; we were transported to a
place that we did not think existed in Woodmere. Surely, we were not in
the Schwartzes mansion. The old lady was wearing a housecoat and a
tichel. The house smelled exactly the way old lady houses are supposed to
smell to little kids. We handed the food to her and she took it. She told my
father that her husband couldnt eat it, and my father told her that it was
for her. She then beckoned us into the tiny kitchen, and offered us some
cookies.
We were hesitant, but quietly accepted them. Then she led us into what I
think was the only other room in the house, where the alter Koslovski,
as my father called him, sat meekly in bed. A plaid wool blanket covered
his emaciated figure and he sat up and greeted us. His real name was Reb
Yaakov, and he had learned in Slobodka and later run the American office
for the yeshiva.
My father broke into a strong Litviser Yiddis [sic] with him, and for some
reason, our eyes were glued to the two of them. This time we did not tug
on his sleeve.
When we were about to leave, Rabbi Koslovski knew what to do. He told
his wife to make sure we got Purim gelt and we each received a nickel.
For some reason it meant more to us than Mr. Schwartzs dollar.
The alter Koslovski did not leave a wing for the yeshiva; he left a few
sefarim. My father still uses the tiny Shas, and we cherish a first edition
Chiddushei Rav Chaim HaLevi. Inside the sefarim in a beautifully cursive
Hebrew is written the name Yaakov Koslovski.
Purim has changed over the years, Mr. and Mrs. Schwartz are no longer
here and neither are Rabbi and Mrs. Koslovski. Mishloach manos is now
themed, and my wife prepares mishloach manos for all of our myriad
neighbors, friends, rebbes, and teachers. But despite all the varieties of
mishloach manos that we prepare, every year we make sure that there are
two special ones.
One is for our very own new-found version of Mr. and Mrs. Schwartz, and
another for our familys newly-designated Mrs. Alter Koslovski.
But that, dear reader, is another story rabbi
Mordechai Kamenetzky is the rosh yeshiva of Yeshiva Toras chaim at south shore, a weekly
columnist in Yated Neeman, and the author of the Parsha Parable series. he can share your
story through the streets of life. he can be reached at editorial@amimagazine. org.
attention: rabbi Kamenetzky.Rabbi Mordechai Kamenetzky writes a weekly column called The
Streets of Life in the Ami Magazine.

Rabbi Label Lam
Dvar Torah
Purim: Our Story is History
And the remaining Yehudim (J ews) that were in the province of the king
they congregated and stood up for their life (Megilas Esther 9:16)
What was the secret of the miraculous turnabout for the Jews in the Purim
story? The answer is real simple and not simple at all!
The Zohar says, Israel and Torah and The Holy One blessed is He are one! It
sounds unfathomably deep and it probably is but there is a practical value in
knowing this hard to understand fact.
Even Haman was able to identify a certain weakness and vulnerability of the
Jewish People. He declared in his appeal to Achashveirosh, There is a
singular nation distributed and spread amongst the nations. He recognized the
lack of unity curiously of a singular nation.
There was also a diminished appreciation of the importance of Torah, as
evidenced by their rejection of Mordechais advice not to go to the grand party
of Achashveivosh.
To top it off Hashems face was hidden! Ouch! It doesnt get worse! When the
Jewish People are alienated from each other, they are distant from Torah, and
they are simultaneously withdrawn from Hashem. Thats the three fold
problem! How is it resolved?
A remarkable story circulated around Eretz Yisrael a number of years ago.
Even if it is not confirmed as true, it still conveys a deep and relevant message
that may help explain why we are made more vulnerable to an enemy attack
when our business practices are less than honest.
It was during the time of when a young soldier whose last name was
Wachsman was captured. His parents took an immediate and active role in
rallying the entire nation to pray and light extra candles.
There were huge prayer rallies lead by the parents at the Western Wall and
there was a profound sense of unity and common purpose that crossed all
kinds of ideological lines and stated philosophies of life.
The end of the story, however, is less pleasant. The young man, on whose
behalf these forces were set in motion, was brutally murdered and the
momentary solidarity faded as fast.
Around that same time a young man who had been in a coma awoke shortly
afterward and asked to be brought to a certain luminary personality in our
generation. He told the elder Rabbi that he had been visited in a dream by an
elderly woman and was told to deliver a specific message. The Rabbi
displayed a picture of his deceased wife and asked if that was the woman. He
confirmed that it was.
She had asked him to relay the following: That the unity at the time of the
incident of that young soldier's capture and the events that followed was so
profound that Moshiach could have come at that very moment, if it had not
been for the sin of theft and ill-gotten gains in the marketplace.
At the conclusion of the Megila it states that the Jews gathered together and
stood up for their lives The Sefas Emes notes that the word for standing
Amad is singular- not plural similar to when the Nation of Israel camped by
Mt. Sinai with a singular expression. There Rashi says, Like one man with
one heart! The unity was powerful and real.
Afterwards, in the Megila, there was also a re-reception of Torah, and although
still hidden Hashems inclusion in every detail of our lives was revealed.
All three alienations were dissolved in one swift movement of unified purpose.
The cure could easily come from a rededication to Torah learning or taking the
>:\D nou\D J trcdk trcd ihc 39
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time think very deeply about the reality of Hashems involvement in our lives
and how our story is History!
DvarTorah, Copyright 2007 by Rabbi Label Lam and Torah.org. Questions or comments? Email feedback@torah.org. Join the Jewish Learning
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HaRav Avigdor Nebenzahl
Netiv Aryeh
We find in this week's parsha: "into the choshen hamishpat shall you place the
Urim and the Tumim, and they shall be on Aharon's heart when he comes
before Hashem" (Shmos 28:30). Chazal teach us "In the merit of 'and he will
see you and he will rejoice IN HIS HEART', Aharon merited to wear the
Choshen Mishpat upon his heart" (Shabbat 139a) - for only one with a heart as
pure as Aharon's, one with no personal bias and totally at peace with his
brother's joy can bear the judgment of the Jewish people. We have spoken in
the past about the greatness of Aharon's feeling glad for his younger brother
being chosen to lead the nation out from Egypt. It is true that he had not seen
his brother for sixty years and it is true that his brother returned with the
wonderful tidings that the Jewish nation was destined to leave Egypt, receive
the Torah, and enter Eretz Yisrael, yet it would have been understandable had
he felt even the slightest amount of jealousy, but not Aharon - his heart was
pure and he was truly happy for Moshe.
We find a great similarity between this week's parsha and the miracle of Purim
which we are about to observe. Esther wanted no honor for herself and
therefore merited bringing about the redemption, as Chazal teach us: "kol
haomer davar beshem omro mevi geula laolam, shene-emar 'vatomer Esther
lamelech beshem Mordechai'" "Whoever reports a saying in the name of the
one who said it, brings redemption to the world as it is said: 'and Esther said to
the king in the name of Mordechai' (Esther 2:22)" (Megillah 15a). The
Maharal elaborates: If a person says something without giving credit to its
source, he is giving himself credit that he does not deserve. The end result will
be that when the ultimate redemption occurs, he will claim the credit for
himself. When a person knows to give credit where credit is due, to the One
Who sent him, then the He will be given credit for bringing about the
redemption as well. Esther by knowing to give Mordechai credit, would not
take credit for any redemption. She therefore merits together with Mordechai
to bring about redemption to the world.
Esther reported on the devious plan of Bigtan VaTeresh to the king but wanted
no honor for herself and therefore when the redemption came about she would
take no credit for herself but was only interested in a Kiddush Hashem.
Why do we recite Hallel on Chanukah but not on Purim? The Gemara
provides us with three explanations but perhaps we can suggest another one.
Chazal in Bereishis Rabbah teach us that Leah took the art of thanking while
Rachel took the art of remaining silent. When Yehuda was born, Leah publicly
declared "this time I will thank Hashem". Her descendants, the Chashmonaim,
inherited this trait and we therefore publicly thank Hashem for the miracle of
Chanukah. On the other hand, Rachel's virtue was in remaining silent when it
was called for - she would not reveal to Yaakov that he was given Leah rather
than herself, as difficult as this may have been. Given that the miracle of Purim
was carried out by descendants of Rachel, we rather remain silent and do not
publicly thank Hashem. Furthermore, Chanukah is filled with the idea of
pirsumei nisa, we publicize the miracle for the world to see by lighting outside
or at our windows. While on Purim, we read the megillah inside - in the shul.
We find in Chazal: "in the merit of Rachel's modesty she merited having Shaul
descend from her and in the merit of Shaul's modesty he merited having Esther
descend from her" (Megillah 13). Shaul HaMelech had inherited Rachel's trait
of remaining silent at the right time. We find this when his uncle asked him
what the prophet Shmuel had told him. Shaul did not mentioned that he was
going to be anointed as king but simply that the donkeys were found. Shaul
merited being an ancestor of Esther of whom it says that she did not reveal her
identity and the identity of her nation.
We mentioned that when Yehuda was born, Leah publicly thanked Hashem,
while Rachel rather than thanking said: "yosef Hashem li ben acher". Leah is
the one who publicizes, while Rachel remains more silent.
On Purim we are commanded to eat and drink, however the Rambam writes
that the most important aspect of Purim is the matanos laevyonim - to give to
the poor. In fact can find an allusion to this in the megillah where it states: "al
ken kara layamim haelle Purim al shem ha pur" "these days were referred to as
Purim because of the lottery (pur)", we can also spell that "al shem haPOOR" -
because of the poor people whom we are commanded to give matanos
laevyonim.
The Rambam writes that there is no greater simcha for Hashem then to
gladden the poor. While one who eats and drinks is certainly fulfilling a
mitzvah, Hashem feels greater simcha when we gladden the hearts of the poor.
We were created in the image of Hashem and Hashem only gives, for He has
no need for anything. While a human being cannot live without taking - he
needs air, food, clothing, but as much as possible he should try to emulate
Hashem and to give as much as he can.
Our souls must be in the image of Hashem. The gifts to the poor should be
given with simcha. While it is true that all mitzvos must be done besimcha, the
Torah has a specific prohibition against giving with a bad feeling: "let your
heart not feel bad when you give him" (Devarim 15:10). This applies the entire
year and even more so on Purim. Just as one would feel something is lacking
from his Purim if he is unable to hear the Megillah, he must also feel
something is lacking if he does not give to the poor.
We find a similar idea regarding Yom Tov. Chazal write that one who eats and
drinks on Yom Tov and gives for his wife and children but does not give to the
poor is lacking from his simchas Yom Tov - this is not the simcha which
Hashem desires. When he does not give to the poor then something is lacking
from his simchas Yom Tov, this is not the simcha which Hashem commanded.
Purim, being d'Rabbanan, we can say that without giving to the poor is not
what the Rabbanan mandated.
I once heard in the name of R' Sholom Schwadron the following parable
regarding the idea of giving versus taking: there can be two storeowners each
fulfilling the same task, but with a world of difference between them. One
wishes to provide Shabbos goods for the Jewish people - challos, wine, meat,
fish, and more. He gladly gives all he can but he has no choice but to ask for
money, otherwise his benevolence will ast a total of one Shabbos - he will not
have the means with which to purchase more goods. The other storeowner
wants to earn money, but if he were to simply hang up a sign that everyone
should bring their money, before long he will realize that no one is interested.
What does he do? He sells goods for Shabbos - challos, wine, fish, meat, and
much more. Both storeowners are doing the same thing, but what a difference -
one wishes to provide while the other simply wishes to take. For the one who
wishes to give, even his taking is giving, while for the one who wishes to take
- his giving is taking.
It is all a matter of what is in the heart. The story is told of a Jewish minister
who was a very wealthy man. One of his enemies informed the king that he is
not reporting all of his assets to the king as required. The king checked the
matter out and this was indeed the case, he reported having assets of one
million dollars while in reality he was worth ten million. The king confronted
the Jewish minister and demanded an explanation. The man responded that out
of the ten million he has, the king has the right to all of it, all except the ten
percent he gives to tzdaka - that is his and no one can take it away from him.
The money a person uses for tzdaka and other mitzvos is what is truly his -
nobody can take that away from him.
This is the idea of the heart of Aharon and the heart required on Purim. Esther
was totally selfless, the Megillah writes that when she was in the house of the
women "lo biksha davar", she did not ask for anything and did whatever Hegai
asked. One who does not want for himself is one who can truly experience and
understand the miracle of Purim. We must work on ourselves to develop hearts
of givers and not hearts of takers. This means that our mitzvah of simcha on
Purim should be greatly enhanced by the simcha we give to others. A
freilechen Purim.




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IMPORTANCE OF ....
The Gemara (Yevamos 76a) questions how Shlomo HaMelech
could have married Pharaohs daughter, even if she had
converted, since she would have been a first-generation Egyptian
convert, and the Torah forbids one to marry first and second-
generation Egyptian converts. The Gemara suggests that perhaps
all the original Egyptians were no longer in Egypt, and Pharaohs
daughter descended from people who were not forbidden to J ews,
who arrived later and inhabited Egypt. However, R Yehudah
reported that he had an Egyptian friend, a student of R Akiva,
who was a first-generation convert married to a first-generation
convert, and his plan was to marry off his son (who was thus a
second-generation convert) to a second-generation woman, so that
their son could marry a J ewess. Thus, Egyptians were apparently
identifiable even in the time of the Gemara. Rashi explains the
Gemaras suggestion that all original Egyptians had left, as
meaning they had all left the world, i.e. had died. This is based on
Rashis understanding of the words: ohrmnc ovk ojkb s hf that
while the Egyptian soldiers were drowning in the Yam Suf, those
who remained in Egypt also died. As such, the prohibition against
marrying first or second-generation Egyptian converts would be
limited to the cr crg - those Egyptians who left Egypt together
with Bnei Yisroel. The Rashba and Ritva seem not to understand
what Rashi meant by the words: vgrp hnhc ugcyu u,n, pointing out
that the Egyptians left in Egypt did not drown. However, the
Midrash supports Rashi in a number of places, such as on the
words: othmuv vgrc rntk ohrmn urnth vnk, after the Eigel
incident, where the Midrash asks: were there any Egyptians left
alive to say that ? and answers that the Posuk was referring to
what the Egyptians had said when Bnei Yisroel left Egypt. The
GRA (gvt 4:18) notes that Rashis understanding is supported by
the Hagadah, which says: uek ohv kgu uek ohrmnc.
QUESTION OF THE WEEK:
If one is weak and cannot stand for very long, should he stand for
Chazoras HaShatz or for Krias HaTorah ?
ANSWER TO LAST WEEK:
(When must PurimMatanos be delivered to a different time zone ?)
The urcsb zt (6:80) rules that when Mishloach Manos or Matanos
LaEvyonim are sent to a different time zone, they must reach their
intended recipient at a time when the sender is still obligated in
the mitzvah.
DIN'S CORNER:
One should teach children and even adults where necessary, how
to recite berachos over food, but one may only use Kosher food
for this purpose. To use non-Kosher food turns the brocho into
blasphemy. Yet, one need not be concerned over the probability
that the newly-learned brocho will be recited in their home over
non-Kosher food, since the berachos will also be recited over
Kosher food as well. (ezcv vtrnc p. 17)
DID YOU KNOW THAT ....
The Gemara (Avodah Zarah 23b) illustrates the extent to which
one must go to honor a parent, with the story of Dama b. Nesinah,
a non-J ew, who gave up a profit of several hundred thousand
dinars because his father was sleeping on the keys to the chest
containing the merchandise. A year later, a Parah Adumah was
born into Damas herd of cattle, which he sold to the Beis
HaMikdash and recouped the profit he had lost. The GRA cites an
incident (Pesikta Zutrasa) where a non-J ew charged an exorbitant
amount for a Parah Adumah, offering to deliver it the next
morning. During the night, he maliciously placed a yoke on it for
a moment, thus disqualifying it for use in the Beis HaMikdash.
When the Chachomim examined it the next morning, they were
able to tell that a yoke had been placed on it and cancelled the
deal. The Mishna (Parah 3:5) states that from the days of Ezra
onward, there were only 5 such cows (7 according to the
Chachomim) in use during the 2
nd
Beis HaMikdash. Why were 2
of such rare cows born to the herds of non-J ews ? The Mishna
(Bava Kamma 118b) states that one may not purchase wool, milk
or small goats from a shepherd (because kuxp vgur o,x -
shepherds were suspected of stealing) but one may purchase
woolen garments from women in Yehudah, linen garments in
Galil and calves in Sharon. Rashi explains that producing
garments was womens work, but does not explain why women
were involved in raising cattle in Sharon. The Yerushalmi (Yoma
3:2) states that the Kohen Gadol added a special Tefilah on Yom
Kippur for the inhabitants of Sharon that their houses not cave in
on them, because their soil was very grassy, but not suitable for
construction. Though it was very suitable for raising cattle, the Tal
Oros (26) suggests that men were reluctant to engage in the
unpopular business of raising and caring for animals which carried
a related disqualification of kuxp vgur o,x. The little business that
did exist was run by women, who were already ineligible to
testify. As such, the large herds were mostly owned by non-J ews,
increasing the odds that they would produce a Parah Adumah.
A Lesson Can Be Learned From:
In a certain Shul, every Shabbos afternoon, a Magid gave a Drasha, and
it usually continued past the Shekiyah. Everyone in attendance knew
that they should daven Mincha beforehand. One Shabbos, a man who
was not familiar with this requirement realized suddenly that the
Shekiyah was approaching and he hadnt davened, but he didnt want to
walk out and cause a Bizayon to the Darshan. So he slowly inched his
way backwards, until he was able to slip out at the back of the room. He
then davened Mincha, but the whole incident bothered him. He decided
to go ask the Chazon Ish if he had behaved appropriately. The Chazon
Ish replied that he didnt understand the two sides of the Sheilah. To
walk out of a Drasha, even the surreptitious way this man had done it, is
embarrassing to the Darshan and a Bizayon of a Talmid Chochom. The
obligation to daven Mincha certainly does not push aside or permit one
to commit such sins. It is definitely forbidden to go out.
P.S. Sholosh Seudos sponsored by the Gottheil family.