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Friday, January 25, 2019

Parshas Yisro Messages 5779

בּ"ה

Parshas Yisro

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‘And Hashem said to Moshe. . . “And you shall make boundaries around [Har Sinai], saying; ‘Guard for yourselves [against] going up on the mountain and touching its edge; all who touch the mountain will surely be put to death’”’ (Shemos 19:10, 12)

‘And Hashem said to Moshe; “Descend; warn the People lest they break [their position and come closer to the mountain*] to Hashem. . .” And Moshe said to Hashem; “The People are not able to ascend to Har Sinai, for You warned us. . .” And Hashem said to him; “Go, descend [and warn the Jews]”’ (Shemos 19:21, 23-24)

Says my Rebbe, HaRav Elyakim Rosenblatt shlit”a: The verses relate that prior to the giving of the Holy Torah, Hashem spoke to Moshe to warn Klal Yisroel to set a boundary around Mount Sinai. Anyone who would climb the Mountain or even touch it would die. Three days later, on the designated day of the giving of the Torah, there was thunder and lightning, and a heavy cloud on the mountain. An intensely loud and piercing Shofar blast was heard. The entire mountain was in smoke and trembled violently. The great moment had arrived. The Al-Mighty Himself in all His Glory, descended upon the peak of Mount Sinai.

At this holy moment a strange dialogue took place between HaKadosh Baruch Hu and Moshe Rabbeinu: Hashem said to Moshe, “Go back down and warn the people not to cross the boundary.” Moshe Rabbeinu's response to Hashem was that it was unnecessary to go back down and warn them again, since they had already been warned three days earlier not to touch the mountain. Since they had no permission, they definitely would not climb the mountain or touch it. Hashem's response to Moshe was, “Go back down and warn the people a second time, for one should warn a person both prior to the deed, and again at the time of the deed.” (This is the way Rashi zt”l understands the dialogue.)

Thus, according to Rashi, although Moshe Rabbeinu deemed it unnecessary to descend the mountain to warn the people a second time not to climb the mountain or touch it, Hashem felt otherwise. It is imperative to go back down and warn the people a second time. For although they were already warned three days earlier not to touch the mountain, now, at the actual time of the giving of the Torah they must be warned a second time.

This is mystifying. Why should it be necessary to go back down and warn the people once again not to touch the mountain? For who were these people? This was the Dor Deiah, the most knowledgeable generation that ever lived. This was the generation that was worthy to see Divine Revelations at Yetzias Mitzraim, the Splitting of the Sea, and even now at Har Sinai. This was a generation of Gedolim and Tzaddikim. Do people of such greatness need to be continually reminded of something that had just been told to them three days earlier?

Moreover, who warned them three days earlier not to touch the mountain? It was Moshe Rabbeinu, who did so in the name of the Al-Mighty Himself! Wouldn’t a warning by the man of G-d in the Name of Hashem be sufficiently awe-inspiring to impress upon them not to climb or touch the mountain? Was it necessary to remind them once again, since the initial warning came from such an eminent and spiritually overwhelming source?

Furthermore, Moshe Rabbeinu himself testified that the people heard and fully understood the first warning three days earlier not to climb or even touch the mountain. They had understood it so clearly that Moshe Rabbeinu exclaimed, “The people cannot climb Mount Sinai,” as if to say that it would be impossible for them to climb Mount Sinai since they clearly understood this to be utterly forbidden. If Moshe Rabbeinu himself testified that they did indeed understand this, why then did Hashem insist that Moshe go back down and warn the people a second time? Wasn’t it entirely unnecessary?

The answer is a resounding, “No!” Hashem declared to Moshe Rabbeinu, “I created man. . . I know his weaknesses and deficiencies. I know that although the “Dor Deiah” is a generation of Gedolim and Tzadikim, and furthermore, you, Moshe, warned them in My Holy Name and that you yourself testified that they clearly understood the first warning three days earlier not to touch the mountain, they nevertheless must be warned a second time. For such is the human nature of man. Unless he is constantly reminded, the keenest and most obvious perceptions are liable to, Chas V’Shalom wear off.

May we be ever conscious of our human weaknesses and deficiencies. Unless a person constantly stirs and awakens himself, the most simple and obvious truths will wear off, Chas V’Shalom.

If this can happen to even a Dor Deiah, who were warned by Moshe Rabbeinu in the name of Hashem and after Moshe Rabbeinu’s confirmed testimony that they clearly understood him, then certainly this applies to us. We, who are not on the level of the Dor Deiah, must constantly remind ourselves, “mah chovaso ba’olamo -- what is our duty on Earth.” What does Hashem expect of us? How should we conduct our lives? Hashem created us for the express purpose of having our lives revolve around Torah -- learning it and observing it. We were created to develop our character traits -- goodness, kindness and generosity. We were created to be sincere, holy, and pure. We must constantly remind ourselves of these obligations.

Therefore, how incumbent it is for each and every one of us to study Mussar daily and to become proficient in the Holy Seforim, particularly in the classical Mussar works that open our eyes to these very lofty concepts -- the Chovos HaLevavos, Mesilas Yesharim, Orchos Tzaddikim, and the Shaarei Teshuvah L’Rabbeinu Yonah.

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* Rashi zt”l.

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COMMANDMENT 10: ‘You shall not covet the house of your fellow; you shall not covet the wife of your fellow, and his servant, and his maidservant, and his ox, and his donkey, and anything that is your fellow’s.’ (Shemos 20:14)

Says the Ibn Ezra zt”l; many people wonder about this Commandment; how can it be that a person will not covet a beautiful thing in his heart?

B’Ezras Hashem, I want to bring five answers to this question:

1) --- Ibn Ezra zt”l: If a villager who has true knowledge were to see the princess, and see that she is beautiful, he wouldn’t covet to be with her, because he knows that that would be impossible.

So too every intelligent person needs to know that good stuff does not come to a person because of their wisdom and knowledge. They only come because Hashem apportioned them to that specific person. And once he knows that Hashem has forbidden to him the wife of his fellow, she will be more exalted [above reach] in his eyes than the princess in the heart of the villager

Therefore, he should rejoice in his portion and not think to covet and to desire something that is not his, because he knows that Hashem did not wish to give it to him. . .

2) --- Beis HaLevi {HaRav Yosef Dov Soloveitchik of Brisk zt”l}: A person has to cross a high and narrow bridge; every step is fraught with danger, and they must focus all their powers of concentration in order to cross the bridge safely. Clearly, with their attention and thoughts completely absorbed in the frightening challenge at hand, at such a moment, they will have no thoughts of lusts or desires.

Similarly, if a person perceived that all the sins of the Torah were as dangerous as a fall from a high bridge into a raging river, they would never covet that which belongs to another. (Quoted in The Torah of Brisk and Other Gedolim: Rosh Hashanah to Yom Kippur).

3) --- HaRav Yaakov Galinsky zt”l (brought in sefer L’Hisaneig B’Saanugim): Why is the language of the passuk so lengthened, with all the specifics -- ‘the house of your fellow’, ‘the wife of your fellow’, etc. when it ends with ‘and anything that is your fellow’s’, which includes everything?

The answer, though, is that what happens is a person looks at the possessions of their fellow and covets them: Whether it be the ‘house of their fellow’ -- their villa, the garden around it. . . or ‘the donkey of their fellow’ -- in modern day, the new car they have. And we think to ourselves, “It isn’t right that they have this and I don’t!”

But the response to this thought process is that really, it isn’t right for you that you get the person’s house and car, and also keep everything you have in your special portion: Your good health, your good traits, your happy family, and the calm that is in your house. Rather, if you desire something of your fellow’s, get up and exchange everything with him! Take his car -- but with his ulcers and headaches, the trouble in his house, etc.

This is what the Torah means to tell us when it says ‘and anything that is your fellow’s’ -- don’t look at one specific thing or another; look at everything that your fellow has, and you will not covet anything.

4) --- Bnei Yissaschar {Rebbe Tzvi Elimelech Spira of Dinov zt”l}: You must believe that Hashem gave you exactly that which is best for you. If He didn’t give you wealth, then that is best for you. With this faith, you won’t desire the portion of others, because why should you desire what isn’t good for you? (Quoted in Torah Wellsprings).

5) --- HaRav Akiva Eiger zt”l* (brought in At Home With Torah): We say every day in Aleinu ‘בּשמים ממעל ועל הארץ מתּחת’ -- ‘In the Heavens above, and upon the earth below’: This verse teaches us that what applies to spiritual matters (בּשמים), we should look to those above us (ממעל) and strive to be like them. What has to do with earthly matters (על הארץ), though, we should look at those who have less than us (מתּחת) and be thankful that we have more than that.

With this in mind, jealousy becomes somewhat easier to combat!

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* Extremely similar thoughts to this one are said by other Gedolim.

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There are 72 verses in this Parsha. This is the Gematria of the word חסד (kindness). This alludes to the great kindness HaKadosh Baruch Hu did for us by giving us the Ten Commandments and choosing us as His Special People.

(Tal U’Matar)

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|~Maaseh~| It is related that Rabbi Yehoshua ben Eilam zt”l was once told in a dream that he should rejoice in his heart because his dwelling and portion in Gan Eden were equal with Nanas the Butcher.

When he awoke from his sleep, he said “Woe is me! For since the day I was born, I have always been in fear of my Maker, and I have had no toil except in Torah, and I have not walked four cubits without Tefillin and Tzitzis, and I have 80 students -- and my deeds and my Torah [study] are being equated with a butcher!”

He sent for his students and told them, “You should know that I cannot enter to the Beis Midrash until I see who is this man [that I saw in my dream] and what his deeds are that he is my partner in Gan Eden.”

Immediately, he and his students went from city to city asking about the name of the man [Nanas] and his father, until they came to the city where he lived, and they began asking, “Where is Nanas the Butcher?” The people replied to Rav Yehoshua; “Why do you seek him? You are a pious and righteous person and you ask from [i.e. about] a man like him?” Rav Yehoshua asked them; “What are his deeds?” They said to him, “Our master, you should not ask anything from us until you see him.”

So they sent for Nanas and they said to him, “Rabbi Yehoshua is calling you.” He replied that who were he and his ancestors that Rabbi Yehoshua should call him? They said to him, “Stand up and go with us.” Nanas thought they were lying to him, and he told them that he would not go with them, because they were making fun of him.

The people returned to Rav Yehoshua and told him that Nanas did not wish to come with them. He replied, “You should know that I will not sit down until I will see him.”

So Rav Yehoshua himself went to Nanas. When the butcher saw him, he stood up and fell on his face* and asked him basically what special day it was that the “crown of Israel” had come before him. Rav Yehoshua replied that he had a word to speak with him. “Speak.” said Nanas.

“What are your deeds and what is your work?” “My master,” Nanas replied, “I am a butcher and I have a father and a mother who are old and they are not able to stand upon their feet, and every day I dress them and feed them and bathe them with my [own] hands.”

Immediately, Rav Yehoshua stood up and kissed him on the head, and said, “My son, fortunate are you and fortunate is your lot, how good and how pleasant and fortunate is my lot, that I merited to be your partner in Gan Eden. . .”

(Sefer HaMaasiyos)

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* It is unclear whether Nanas or Rabbi Yehoshua fell on their face.

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Gut and meaningful Shabbos to all!

Thursday, January 17, 2019

Parshas Beshalach Messages 5779

בּ"ה

Parshas Beshalach

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‘And it was when Paroah sent out the People, and G-d did not lead them the way of the land of the Plishtim for it was close,* for G-d said; “Lest the People will reconsider [leaving Egypt] when they see a war, and they will return to Egypt.”’ (Shemos 13:17)

Says Rabbeinu Bachya {ben Asher} zt”l: Rabbeinu Chananel zt”l writes that Hashem led them the way of the Wilderness to multiply His Signs and Wonders, because if He had led them the way of the land of the Plishtim -- the close one -- and He had put in the Plishtim’s hearts to give the Jews permission to cross over the way of their land, and not stop them at all, it would have been a lesser Sign. So therefore, Hashem’s Wisdom dictated to turn them to the way of the Wilderness to make the great and many Signs -- the Mon, the Slov, and the bringing of Water out from the Rock [all of which would help them to achieve faith in Him]. . .

And know, Rabbeinu Bachya explains, that all the matters of the Jews and their happenings in the Wilderness were a complete test in order to make their intellectual soul greater in the levels of Bitochon, which is the root of Emunah, so that they would be fit to receive the Torah: The Splitting of the Sea, the waters of Marah, the Mon -- which fell daily as much as was needed for each day, etc. All these things were a complete test, in order to root in their Souls the trait of Bitachon. . . for the trait of Bitachon is a great main thing (ikkar) and Foundation of the Torah.

[Originally, the Jews would have turned back if they had seen a war -- that, in a way, was a lack of faith in Hashem. With the proper trust in Him, however, they wouldn’t have been afraid. Hashem saw this in us, and He understood that He needed to lead us through the Wilderness in order to root Bitachon in our hearts.]

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* See Rashi zt”l, Ramban and other commentators.

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‘And the Bnei Yisroel were going out with a high hand.’ (Shemos 14:8)

In any and every trouble and difficult situation, we are not alone. Hashem is there with us. And not only that, but He stretches down His Hand, so to speak, waiting for us to just reach a bit upwards and “grab onto it,” and let Him help to pull us out.

So it was in Egypt -- a very challenging and harsh time, where the Jews had also sunken to a low level: Hashem never abandoned us. Just the opposite: He “stretched down His Hand” for us to grab onto. And indeed, as the verse tells us, we went out with a ‘high hand,’ i.e. we did reach upwards and grab Hashem’s outstretched Hand. And He pulled us out of Egypt.

(Tal U’Matar)

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‘Then Moshe sang -- אז ישיר משה’ (Shemos 15:1)

Rashi zt”l from Chazal that we see from here a hint to Techiyas HaMeisim from the Torah itself.

Because, as Sifsei Chachamim HaShaleim elucidates, אז ישיר משה is actually in the future tense, meaning ‘then Moshe will sing’.

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‘And the Bnei Yisroel went on dry land in the midst of the sea.’ (Shemos 15:19)

Says the Noam Elimelech {Rebbe Elimelech of Lizhensk zt”l}: People are inspired only when they see clear Miracles. They don’t understand, though, that “nature” is itself one big Miracle in which we can regularly see the greatness of the Creator and be inspired from it.

However, when we see a clear miracle, we begin to believe that also just in “natural and simple life” there is a Supervision and Intervention from Above and wondrous miracles occur, but we are just used to them and so we don’t notice them.

Explains the Rebbe Reb Meilech zt”l; this is what the Torah is saying in the verse above: ‘And the Bnei Yisroel’ -- since the Jews saw a clear and revealed miracle, that they were walking on dry land in the middle of the sea, they came to an overall recognition that ‘they went on dry land in the midst of the sea’ -- that even when they are going on solid dry land, this is a wondrous miracle, as if they are going in the middle of the sea.

(Quoted in Maayanah Shel Torah)

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‘And they [the Jews] came to Marah, and they were not able to drink the water from Marah, because it was bitter (lit. ‘they were bitter’ -- כי מרים הם)’ (Shemos 15:23)

There is a very famous Chassidishe Vort on this (usually quoted in the name of the Baal Shem Tov zt”l, but I have seen it in the name of the Kotkzer Rebbe -- Rebbe Menachem Mendel of Kotzk zt”l):

What does it mean that ‘they were bitter’? That the Jews were bitter -- that is why the waters tasted bitter. Because when a person is bitter, everything seems bitter to them. . .

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‘And Amalek came and it waged war with Yisroel in Rephidim.’ (Shemos 17:8)

Rashi zt”l brings from Mechilta and Gemara Sanhedrin 56b that the Bnei Yisroel were given in Marah three Rules to learn and keep. But when they were in Rephidim, they loosened their grip from the Torah which they received in Marah, and as a punishment for this, Amalek (YM”S) came and waged war on them. Because for the sin of wasting time instead of learning Torah (bitul Torah), troubles come to the world.

(Mechilta; Gemara Bechoros; quoted by Rabbeinu Bachya zt”l)

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|~Maaseh~| A very ill chossid once came to Rebbe Mordechai of Neschiz zt”l: He had already consulted many doctors, but they hadn’t been able to help him -- and now he came to the the Rebbe for a blessing and advice. The Rebbe told him to go to a special doctor in the town of Anipoli. He would be able to cure him.

It was a long and harsh trip, but the chossid undertook it, and, Baruch Hashem, made it there safely. And now he began to ask the villagers about the special doctor who lived there. But they told him that they didn’t even have a doctor there! The ill chossid, very sad, journeyed back to the Rebbe, and told him what had transpired.

Then what do these people do, Rebbe Mordechai asked, if, Chas V’Shalom, someone would fall sick? The chossid replied that what could they do? They just would have to have faith in Hashem and ask Him to heal them.

This was exactly the thing which the Rebbe had wanted him to understand, and he told him that He (Hashem) is the Doctor Whom he had been referring to. And He Who helps the people of Anipoli would heal him as well. And so it was.

(Related in Sippurei Chassidim)

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Gut and meaningful Shabbos to all!

Friday, January 25, 2019

Parshas Yisro Messages 5779

Thursday, January 17, 2019

Parshas Beshalach Messages 5779

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