Close To Torah

כי תשא את ראש בני ישראל… (ל:יב).

“When you count the Jews…” (30:12).

The sin of the Golden Calf, found in this Parsha, brought the Jew’s victorious exodus to a screeching halt.

The Torah records the event for us to learn its lesson. I believe that an examination of the contents of the entire Parsha will show one underlining theme meant to be learned from the terrible sin.

Many of the commentators explain that the Jews only sinned with the Eigel as a result of a misconception regarding their own standing. They were truly on a high level as a result of witnessing the Ten Plagues and Hashem’s splitting the Red Sea to save them. They had stood at Mount Sinai and heard the Ten Commandments and now they were waiting for their leader to come down from Sinai after forty days. They allowed the Satan to convince them that Moshe was dead and they needed a leader.

Their mistake was not only in miscounting the forty days, but additionally they erred terribly in not recognizing their own greatness. Truthfully, they did not need an intermediary to connect them to Hashem. The worship of the Golden Calf showed however, that they did not see their own-self worth, their own individual greatness. This was part of the sin. They lowered themselves by going after an idol of witchcraft.

Indeed, the theme of the entire Parsha is one stressing personal greatness and the recognition that Hashem desires for us to serve Him according to our individual abilities.

To illustrate: The collection of the Shekalim, which was a fixed half shekel per person, despite economic standing, made a powerful statement that Hashem doesn’t view quantity, but rather the quality of service in our hearts.

The Kiyor, basin, made out of copper mirrors, was donated by the woman. Moshe was reluctant to accept them, as they had been used by the women to beautify themselves for their husbands. Hashem told him that on the contrary, as conduits for actions done L’Shem Shamayim, for the sake of heaven, they were the most beautiful gift! Every Kohen must wash his hands from it before serving Hashem in the Mishkan and Beis HaMikdash!

The Ketores, contained “Chelbanah, Galbanum, a terribly bad smelling herb, to hint that even the sinners of the Jews have a portion and connection to Hashem.

All of the skilled workers came and offered their talents for the construction of the Mishkan.

The Jews were reminded of keeping Shabbos, the day which binds the family unit and Jewish people.

When Moshe came down from the mountain to find that the nation had sinned, his student Yehoshua greeted him and said that the nation’s noises sounded as if there was a war. Moshe replied harshly, no, it is the sound of rebellion against Hashem, someone who wants to be a leader of Klal Yisrael must be able to discern the different sounds! Why is this the time for such harsh words?

The meaning behind Moshe’s rebuke, I believe, is in the same vein as the entire Parsha. A leader must understand clearly the different aspects of life and of the nation in order to direct them properly. In fact, when Yehoshua was finally appointed as Moshe’s successor, the verse specifically credits him as someone who understood each individual! (See Bamidbar 27:18 and Rashi).

Moshe himself demonstrated his understanding of the importance of serving Hashem to his fullest. He begged Hashem to forgive the Jews and thus merited to bring down the concept of the Thirteen Traits of Hashem’s Mercy. Moshe then made his biggest request ever by asking to “see” Hashem, and was granted the most a human could achieve.

In fact, the entire Parsha begins by noting that every Jew is counted!

I believe that the lesson of the Parsha is clear. We strive to serve Hashem to the best of our ability on our own personal level.

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Parshas Ki Sisa

“Mi’Shenichnas Adar Marbim B’Simcha, when we enter the month of Adar, we increase our happiness (Taanis 29a)! The following Dvar Torah is not out-dated, it is most relevant! Yes, Purim has come and gone, but that is exactly what I wish to discuss.

This phrase is mistakenly thought to only apply from the first day of Adar until Purim, half way through the month! However, in truth, those days are really only a warm-up! Our Simcha is supposed to grow every day and carry us all the way to Pesach, which in turn carries us through the year and back to Purim again!

Rashi (there) sates, “Adar begins the miraculous days of Purim and Pesach”! The Gemara specifically learns that when there are two Adars, we celebrate Purim in Adar Shaini, closest to Nissan, so that the redemption of Purim and Pesach will be together!

Mordechai himself decreed a fast on the day of Pesach, stating that if the Jews weren’t saved by Hashem, there would be no one alive to celebrate Pesach the next year! Also, Haman was executed on Pesach!

May we merit to feel the joy grow exponentially and to use these special and joyous days to grow closer to Hashem and to appreciate all of His kindness and miracles!

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Purim Adar Happiness

One of the most famous questions relating to Megillas Esther is why Hashem’s name does not appear anywhere in the Megillah text?! Hashem who orchestrated the entire salvation should be mentioned?!

I would like to develop an interesting idea which can be learned from here.

The answer is deep, but yet simple. The ultimate expression of love is manifest through silence. When one beholds the sight of the sun setting in the presence of a loved one, the only words appropriate are silence.

A Rav once advised a newly married couple the secret to a successful marriage. Every day, make sure to do one kind thing for your spouse without them knowing about it. This is the ultimate expression of love and devotion.

Purim is the climax of the Jews connection with Hashem. We were in danger of annihilation, we repented, we turned to Hashem and we were saved! Purim is the deepest expression of Hashem’s love for us. We can never recount all of the miracles and feats which Hashem performs for us.

Purim is the ultimate expression of speechlessness! Hashem’s perplexing lack of mention in the Megillah speaks volumes in helping us understand that we do not come close to realizing how much Hashem does for us. “Ad d’Lo Ya’Daah….”

As Jews, our job is to thank Hashem for all that we do see.

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Purim

From the time that Moshe Rabbeinu enters the scene in Parshas Shemos throughout the rest of the Torah, this Parsha is the only one which lacks any mention of our great leader. Why is his name omitted?

1- The Vilna Goan states that Moshe’s Yahrtzeit (death anniversary) is the 7th day of Adar. This date usually corresponds with the Parsha of Tetzaveh. Hence, the Torah omits his name to hint to his absence.

2-  Another answer given is that Moshe defended the Jews by offering to have his name erased from existence by the sin of the Golden Calf. A Tzaddik’s threat always comes true, even if conditional. It was fulfilled in this Parsha in two ways. Firstly, because Moshe’s phraseology was “מספרך, erase me from Your Book”. This word can be rearranged to spell: מםפר כ’, from the 20th book. Parshas Tetzaveh is the 20th Parsha in the Torah. Secondly, he made this statement in Parshas Ki Sisa, which is the Parsha that immediately follows Tetzaveh. Hashem didn’t want to take his name out and so He delayed doing so until the last possible moment, which was one year later in the Parsha before the words are found.

3- The Vilna Goan also states that the Parsha contains 101 verses. The hidden part of Moshe’s name is equal to that number. (מ’ם, ש’ין, ה’א= 101) Hence, a hint to Moshe is truly found in the Parsha. Specifically the “inside” of his name is alluded at, to show that Moshe’s spiritual, internal essence is with us eternally.

4-  This Parsha is all about Aharon HaKohen, his Priesthood and garments and is not related to Moshe. Moshe lost this privilege and thus Aharon is the only one of the two who is found in this Parsha.

5-  Just as on Purim, Hashem hid His face, so too Moshe is hidden…

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Parshas Tetzaveh

וזאת התרומה אשר תקחו מאתם זהב וכסף ונחשת (כה:ג).

“These are the materials (of the Mishkan)… gold, silver and copper” (25:3).

The word זהב, gold, is quite interesting. The commentators point out that this material hints to two other things.

Rabbeinu Bechaya states that  זהבis an acronym for the three primary blessings of Birchas HaMazone (the fourth blessing was added much later by the rabbis).  זהבstands for: ז’ן ה’ארץ ב’ונה, the three themes of the three Berachos of Benching.

Additionally, the Chasam Sofer states that  זהבhints to the three times a week that we read from the Torah. ז equals 7. The 7th day of the week is Shabbos. ה and  בstands for Monday and Thursday. These are the three days of Krias HaTorah!

What needs to be understood is why this is all hinted to in the word that means ‘gold’?!

I believe that an important lesson lies here. Life is about priorities and perspective. Our days are filled with choices. How should I use my free time, should I go to this place or not, etc. The defining point in determining an answer to these questions is what is most important to us. Often, the most profitable venture is the one that is taken.

The Torah is teaching us that we should look at Mitzvos as if they are gold! There is nothing more sought after and appreciated than gold! This is how we should pursue Torah and Mitzvos.

As a Jew, our value system should be in check with spirituality. Birchas HaMazone is the act of expressing gratitude to Hashem for the food and everything that He provides us with. Krias HaTorah  is the most precious gold of reading and learning the holy Torah!

The Mesillas Yesharim writes that a successful businessman maintains his wealth by keeping careful accounts of his merchandise and what he has in stock. So too, we should learn from his care of mundane money that when it comes to our spiritual growth, we must keep a clear accounting of the actions which we take.

Indeed, the Mishkan itself contained much gold. This is to teach us that the service of Hashem is the most precious gold in the entire world!

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Parshas Terumah

Have you ever stopped to wonder what the Mishkan is all about? I think about this often as we get to these Parshiyos. I would like to share a thought with you.

In Sarah Imaynu’s tent there were three miracles present. The candles which she lit Friday night stayed lit for the entire week. The bread which she baked, stayed hot all week. A cloud, representing Hashem’s presence, was always seen hovering above her tent. Hashem’s presence permeated the air! Why was this so? Because she invited Him in! She and Avraham dedicated their lives to making a home where the ideals and beauty of Torah were palpable.

In the Mishkan these three miracles were also found. The Menorah stayed lit until it was put out to be re-lit the next day. The Lechem HaPanim stayed hot all week. There was a cloud above it.

So, Sarah’s home was like the Mishkan, right? Wrong! The Mishkan was like Sarah’s home! Let’s explain.

The Ramban writes that when the Jews built the Mishkan they thus “returned to the status (holiness) of their forefathers!” The Mishkan was a home where Hashem’s Shechina dwelled. The Mishkan was a basic model for the hope that Hashem has for every single Jewish home. May we all merit to emulate the holiness of our forefathers!

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Parshas Terumah

ומכה אביו ואמו מות יומת. וגונב איש ומכרו ונמצא בידו מות יומת. ומקלל אביו ואמו מות יומת (כא:טו-יז).

“One who hits his parents will be put to death. One who kidnaps and sells the victim will be put to death. One who curses his parents will be put to death” (21:15-7).

The early commentators are perplexed by the order of these three verses. Why not just finish the laws of transgressions against one’s parents instead of interrupting them with the laws of a kidnapper?! (See Ramban). There are many answers offered.

One of the most powerful answers which I have heard is from Rav Shimon Schwab zt”l. He states that the Torah is hinting to a very important lesson in Chinuch, Jewish education.

Parents care tremendously about their children’s success and well being. Sometimes this causes them to develop an overly protective and controlling approach towards their child. The child detects this and harbors much resentment. The goal of Chinuch is to be a guide for the child while allowing him to develop in his own special and unique way. To help him believe in himself and to empower him to strive towards becoming the most effective person he can be.

The verse is hinting to us that the cause for children to God-forbid begin hitting or cursing their parents is precisely because of their feeling of being kidnapped. If a child feels trapped and abducted by his parents he may lash out in these inappropriate ways.

The Torah is stressing to us the importance of allowing our children to develop according to their own individualistic strengths with the proper balance of guidance, encouragement, love and most importantly, independence and self-discovery. This way there will be mutual love, peace and success in the household!

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Parshas Mishpatim Chinuch

The Talmud Yerushalmi (Megillah 25b) makes a cryptic statement: “The reading of Parshas Parah (3rd of the 4 Parshiyos) and HaChodesh (last of the 4) must be done two consecutive weeks in a row. The sign to hint to this is that it compares to the law that one is not allowed to interrupt (by drinking other wine) between the third and fourth cup at the Pesach Seder”.

What does this mean and how are the two related?!  Rabbi Mordechai Miller zt”l weaves a beautiful answer which puts all  of the Four Parshiyos in their proper perspective.

The Maharal explains the advent of the four expressions found which connote the Jew’s redemption from Egypt (והוצאתי והיצלתי וגואלתי ולקחתי). Hashem stated that He will save the Jews from three oppression which He had told Avraham that they would be inflicted with. I will save you from being a) sojourners, b) slaves and those c) tortured. These are the first three expressions of redemption. To what does the last expression of salvation refer? The answer is that immediately after the Jews are freed from their shackles, “I will take you to be My Nation!”. The freedom from the oppression automatically leads to the relationship which they will have with Hashem. After they are freed, they are fully connected to Hashem.

In the shackles of evil, there are three primary forces of distraction from reality. Avos (4:21) states, “Jealousy, lust and honor take one out of this world”.

The Four Parshiyos are a preparation towards Pesach and represent a spiritual redemption from the bonds of Evil.

1- Shekalim is a forgiveness for the sin of Mechiras Yosef, the sale of Yosef where the brothers displayed their jealousy. According to the Midrash the brothers each received the equivalent of a half Shekel for the sale.

2- Zachor is about the vicious attack from Amalek. They are a nation that epitomizes sin, lust and perversion as Rashi points out (‘אשר קרך’, לשון קרי).

3- Parah is the purification process from Tumas Mais, contact with a dead body. This represents the battle against honor. Firstly, on a practical level, death is the ultimate humbling devise. Second, historically, Adam brought death upon the world by eating from the Etz HaDaas in order to achieve more honor, in an attempt to be like God. Thus, Parah hints to the purification of man’s ego.

4- HaChodesh is the statement of Klal Yisrael’s connection to Hashem.

After one achieves purity from the three distracting forces of jealousy, lust and honor, he is now ready to embrace Hashem without restraint!

The connection between the Four Parshiyos and Four Cups now emerges. The Four Cups of the Seder represent the freedom from the three subjugators, and the fourth cup must then come next without interruption, as it hints to the ultimate connection to Hashem. So too, in the realm of spiritual freedom, the first three Parshiyos represent freedom from earthly pulls and the fourth must come uninterrupted, as it connotes the full connection to Hashem that results from man’s efforts to cleanse himself.

May we merit to gain much insight and inspiration from this growth process.

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The Four Parshiyos Arbah PArshiyos, Four Parshiyos, Purity

The Midrash states the following fascinating conversation:

Tornusrufus (Roman ruler who constantly challenged Rebbe Akiva) asked Rebbe Akiva, “what is better: the action of God or that of human’s?

Rebbe Akiva answered, “that of humans”!

“How can you say that?!”, asked Tornusrufus.

“Because I know what you are getting at!”

You are right, I do have an agenda, but I don’t understand your answer. Hashem created man a certain way, how can you go and perform a Bris Milah and change the body?!

Rebbe Akiva asked him, do you eat bread?

“Yes”

“How could you?!” questioned Rebbe Akiva, “God sent it down as stalks and you turn it into bread?!”

Turnusrufus laughed, “don’t be a fool, we take the raw product and we improve it!”

Rebbe Akiva countered, “listen to what you have just said! So too we take the raw product which Hashem created us as and we add to it perfection!”

We learn from this the purpose of life. We strive to take the raw body that Hashem has created us with and we perfect and develop it!

When Hashem commanded Avraham to perform a Bris, He stated, “הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, walk with Me and be complete, perfect”.

We as parents daven that we will help our son dedicate his life to being a true Eved Hashem, who utilizes his potential and strives for perfection!

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Bris Torah, Parshas Lech Lecha Bris Milah

There are two verses juxtaposed in the beginning of Parshas Mishpatim which seem to have nothing to do with each other. First the verse states the laws of one selling his daughter as a Jewish maidservant. The following verses discuss the topic of disputes between people. What’s the connection?

The Tanna D’Vey Eliyahu Rabbah (21:2) makes the following statement based upon this advent: “when you have a maidservant in the home, there are fights!”

I interpret this homiletically. When one treats his wife like a Queen, then there will be peace and harmony. However, if one treats her as a slave, there will be great discord and suffering.

A Rav once told a young man the secret to a successful marriage. If you treat her like a maidservant, then by extension, you are married to her, and maidservants marry slaves. If you treat her like a Queen, then you as her husband must be the King!

Simple equation, profound observation!

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Parshas Mishpatim, Sheva Brachos Torah