Close To Torah

Following the lengthy wait Klal Yisroel are finally sent to leave Mitzrayim. After noting the unusual path that they were heading the Torah acknowledges the deed of Moshe Rabbeinu. Says the pasuk“ויקח משה את עצמות יוסף”, “And Moshe took the remains of Yosef”. The choice of the word va’yikach (coming from the word קיחה, to take) had always seemed unusual. Not only does the word va’yikach bother me but the fact that the pasuk uses the word והעליתם at the end of the pasuk in reference to the promise that was made. Additionally we need to explain why Moshe is pointed out as the one to “take” the remains. The pasuk could have written that the remains were taken, or nothing at all. It is no coincidence that Moshe is the one mentioned and that this pasuk is in fact something that must be mentioned. You may suggest that the Torah is coming to show that Klal Yisroel kept their promise. The idea of establishing a relationship through a promise and later showing its completion is the ultimate adherence to one’s word. The Midrash Tanchuma says that Moshe went to find Yosef however the Midrash asks how did Moshe know which aron was his. Says Moshe Yosef Yosef it is time that the Holy One Blessed Be He is to redeem his people….If you reveal yourself – good, if not I am clean of my promise. Immediately the aron shook and Moshe took Yosef and went on his way. That is a loose translation of the Tanchuma which clearly states that Moshe was concerned about keeping the promise, and they he put in the necessary effort. To add to this idea the Midrash Rabahsays a beautiful idea that exemplifying the act of Moshe. Yosef had buried his father because he was obligated as his son, Moshe was not from the tribe of Yosef (he was from Levi), says HaKadosh Baruch Hu, just like you (Moshe) were not obligated to bury Yosef, I will reciprocate and bury you even though I am not obligated to do so. This act of Moshe earned him burial by Hashem. What was so great about this action? The Midrash bring the pasuk in Mishleiחכם לב יקח מצות as all of Yisroel were involved in silver and gold Moshe was involved in the remains of Yosef. The question as I had already mentioned is also asked by the Yidai Moshe on Midrash Rabah, he asks why doesn’t the pasuk say ויעל as the and of the pasuk uses that language. He answers by saying that Moshe took the remains in place of taking the gold and silver that they had taken from the Egyptians. This answer is greatly emphasizes the actions of Klal Yisroel although it is hard to say that the pasuk is pointing out such a contrast when the Torah is not talking about their actions. We see twice in the previous parshah reference to the money. The first time is the commandment to do so and the second is in its execution. There seems to be no emphasis on a great involvement in this. The truth is that even if there was it still doesn’t explain what was going on at the time of this parshah. I’m left with a question that I feel is greater than its answer, and I prefer to keep it that way.

The greatness of Moshe’s actions is clearly pristine. The words of Chazal explain that Moshe was zocheh to burial by Hashem himself due to his actions. As was already mentioned there must be a greater significance beyond the fact that Moshe did something that no one else was willing to do…isn’t that what Moshe was all about? The Chazal quote a pasuk in Mishlei that expounds upon the grandeur of his actions, חכם לב יקח מצות. On that pasuk the Baal HaTurim comments that the gematriah of Mitzvos is 612 (if you spell out each letter as he explains), which is the same as the words תלמידי חכמים. It is without question that there is a connection with the word Mitzvos and the 613 Mitzvos in the Torah. It is also interesting to know that the gematriah העצמות is Torah. Additionaly the word atzmos contains the mitzvos. In fact perhaps it is that the עין or eye of the Torah is Mitzvos. That means that the 70 interpretations of Torah as well as its sense of sight is associated with it intrinsic value. The word atzmos means both bone and core or essence. That means that the Talmidei Chachamim and the Mitzvosand the eye of the Will of Hashem is the essence (העצמות).

A simple explanation of the connection with the pasuk in Mishlei is that the Chacham is the greatest physical embodiment of the Will of Hashem. He dedicates his life to seeking the truth and carrying it out. His lev is the force that drives you. The blood that runs through your body is the life force that enables your body to function. The heart pumps the blood throughout the body to that which needs it. The heart pumps constantly beat after beat without any other intention. The lev is the source of the carrying out of Hashem’s will. It is the mind that contains the consciousness and the greatest essence of what defines you to be a man, but it is the heart that carries on the duties with such consistency. This idea is clearly personified by the fact that the Torah is in fact lev as it begins with a beis and ends with a lamed, this is the source of every heart. The will to live, to carry out the Will of Hashem is imprinted in the genetic code of our heart. It is the Chacham who not only functions in his flesh but in his will as well. It is the one who thirsts for the opportunity to enhance his relationship with his Maker that will gladly leap to the endless offers at hand. The feeling of satisfaction never quenches the yearning for more.

There are two more pieces to the puzzle before us that are still unclear. The greatness of the remains of Yosef in reference to the exile from Egypt, and why it is followed by the description of the Annunai HaKavod that guided Klal Yisroel. Pirkei D’Rebbi Eliezer says that when Moshe attempted to place his hands on the water and nothing happened. He then looked at his bris milah and at the aron of Yosef and at his staff that had engraved in it the explicit name of Hashem and it didn’t accept. Answered Moshe to Hashem, the water won’t listen to me. Immediately the revealed Hashem in his honor on the water and chased the water. Explains the Radal on this that it is clear from Mechiltah that it is the merit of the remains of Yosef that the water was split, as is hinted by the language that he tilted his hand, what was in his hand the remains of Yosef were in his hand.  Now we see that the zchus of Yosef and the Mitzvah of taking his remains is what allowed the splitting of the sea. If that alone is the reason why is it that Moshe had to say to Hashem that the water would not listen to him? Only then Hashem came and the water broke apart. The Mechiltah brings out this point even clearer through a mashal. A king has two gardens one inside of the other. A gentleman comes and purchases the inner garden from the King. The new owner approaches the outer garden attempting to enter into his newly acquired property with little success. The King’s guard is resisting and refuses to let the owner in. The owner explains his situation and that the King said so. This loyal guard is not willing to just hand over to anyone who claims the right to the garden. The owner shows the guard the King’s seal which had obviously been given from the King. The guard continues to refuse to allow the owner to enter. Finally the owner asked the King himself to come and speak to the guard, with promising results. The owner questions the guard as to why he resisted when he had requested in the name of the King. The guard responds it is not because of you that I am leaving it is because of the King. This Mechiltah is a startling one and surely needs explanation. The Mechiltah ends by citing the pasuk הים ראה וינס, it is not before you that I ran but מלפני אדון חולי ארץ מלפני אלוה יעקב ההופכי הצור אגם מים חלמיש למעינו מים. Just as we are servants of Hashem so too are the bodies of land and water that fill this world. Everything that exists functions under the rule of the King of Kings. Although our role in this world is dominant over other creations we are still only servants of Hashem. We do not control this world we may present the Will of Hashem thus utilizing our role to continue to carry out the Will of Hashem through his Name. The power of a servant is only is as great as his Master wills, no matter how great a servant he is not the King. It is when you are executing the request of the King where you have done everything in your capacity but fall short. Within that capacity you are given the priviledge to call upon the King to finish that which you had started. It is embedded within the will of the King that your abilities include the chance to request the presence of the King. The fact that the aron of Yosef is in the hand of Moshe as he stands before the yam, shows that his action of taking the remains of Yosef as well as Yosef himself are the extent to which Moshe was able to split the yam. Without that action Moshe would have been lacking in his pursuit to follow the orders of the King and it would be a disgrace to request the King for such a reason.

The fact that this noble act of Moshe is found next to the description of the Anunai HaKavod still needs explanation. Within the approach we had in regards to the splitting of the sea we can begin to understand this as well. The Chazal say a very perplexing the statement about the aron of Yosef. I first want to note that the pasukdoes not actually say that the remains of Yosef were in an aron rather the Targum Yonasan Ben Aziyaldoes translate it that way. Why is it so important that the remains of Yosef be kept in an aron? The Chazal tell us a conversation between the nations of the world and Klal Yisroel. Says the Mechiltahthat with Yosef came the aron, the shechinah, the Kohanim, the Leviim, Yisroel, the seven Anunai HaKavod and no more!? Rather the aronof Yosef went with the aron chai HaOlamim. Says the nations of the world to Yisroel: what is the greatness of the two arons? Yisroel responded to them this is the aron chai HaOlamim and this is the aron shel mais. It seems to me that the aron chai HaOlamim is the aron that held the luchos. The problem is that the luchos were not given yet and there is no aron. The truth is that the idea is still true it is simply referring to a conversation that took place in a later time. Assuming that is true why should that be the answer to the question of the nature of the arons. Furthermore isn’t it odd that we usually don’t usually consider a tzaddik to have a title of mais, of course he is no longer living in this world. The answer is that the Torah is the key to an immortal life, the remains of a person is not. The teachings that we have and the actions that they did still affect us today. The fact that there remains are here is not what is so great about them. Good so maybe we can say that is the explanation to the midrash but what does that have to do with why this whole idea is found next to the Anunai HaKavod. It is possible that the answer is when you do all that are capable of in the end you must realize that you are being led by Hashem. Yosef was dealt a life full of struggles and he stood up to all of them. Yosef is the one who overcame his Yetzer HaRato illicit relations, and to become an Egyptian, to question the winding path that he took through out his life. Yosef accepted all that he was given and was the B’chor Shor. The idea of the Anunai HaKavodis the constant presence of the will of Hashem, no questions. May we all be zocheh to follow the great paths that lay before us and swiftly bring in Mashiach Tzidkainu.

 Print

Parshas Beshalach Moshe Rabbeinu, Nisyonis / Yisurim, Shmiras HaMitzvos, Wisdom, Yosef

The Big Picture

The notion of “what comes up must come down” can be a startling reality. Is everything bound by the rules of gravity pulling us down? Perhaps it is only things that don’t propel themselves. It is as the great Baalei Mussar suggest: if you are not moving up in spirituality then you are falling down! Life must be constantly driven as there are several forces that will bring it down. Not only are there forces that will compromise the intent but they will also cause a misdirection. Nothing is simply set into motion and forgotten about. There are always opposing forces ahead.

The observations we make within the physical realm are often adaptable to the metaphysical. We all have a trajectory that we are following, but over time we may shift off course. We must constantly evaluate and adjust to the conditions that we face in order to achieve our goals. There are times where our current speed and direction is not noticeable as we are slowly drifting off course. Such an acute shift may not be noticed unless viewed from afar. The misalignment is not visible and often neglected until due evidence is brought. The instruments on hand are only as good as the one who interprets them. Even poor instruments can suffice when you can keep the scale in mind. You finally made it right above your landing spot. Touch down softly and embrace the new discovery.

Take-Off

Unlike most take offs ours begins with the pilot sleeping. We aren’t cruising at a high altitude, and are not serving beverages. There really isn’t much going on. Why is it that our lives begin in such a state? Unable to function in the normal sense, unable to perform the mitzvos until later in life. It would seem to be a fair question had we assumed that childhood lacks the ability to carry out the will of Hashem. I always used to answer this question by making reference to the order of study that Chazal^[1]dictate. We are told that at the age of five one should learn the Written Code of Torah, followed by the Oral Law of the Mishnah at the age of ten. This Mishnah always seemed to perplex me as children are instructed to learn but alas they are not obligated to follow. That must mean that the level of understanding is enough to grasp something worthwhile but nonetheless not enough to be held responsible for. It may in fact go further than that. It is my belief that the younger years of childhood are there as a stepping stone in taking upon the tremendous yoke of the Torah. The Almighty wants us to follow His Torah perfectly and therefore gives us an opportunity to learn it without having to worry about its observance in our beginning state. This is a nice idea until I heard an answer from my great Rebbi, Rav Nochum Lansky Shlita. He said that what I said doesn’t fully answer the question, as a child does not learn anything prior to the age of three. As the Mishnah here says the age of five, but the Rambam does bring down that when a child begins to speak begin teaching him certain pasukim. My theory fails to explain the need for childhood prior to that age. My Rebbi made an interesting interpretation on the gemara^[2] says that Rebbi Akiva waited his entire life (כל ימי חיי) for the moment in which he would be able to carry out the mitzvah of giving one’s life for the glorification of the name of the Almighty. Asked  my Rebbi why does it say kol, meaning entire? He answered that even when Rebbi Akiva was a child this was his desire. He said this in contrast to some that would say that Rebbi Akiva was alluding to the time in his life when he was not a learned individual. When I asked what he were to answer in response to that he said that isn’t kol, it seems that for Rebbi Akiva to say all of his life must mean more than his adult past. What we learn from this according to my Rebbi, and even within my little understanding is that the small steps we take in the beginning carry great weight. I asked Rebbi what was it that Rebbi Akiva could have possibly done to express this idea, Rebbi responded by saying that the depths of your soul contain that special task. It is even at a young age when you are a simple creature you still emit this deep will that will eventually be the life force that carries you through your life.

Setting the Destination

You are airborne. Do you know where you are going? Is your destination set? Is this a non-stop flight…or are you taking your time? In our lives, we only have a one-way ticket. True – with the great gift of teshuvah we are able to undo the past and preserve the future. Do we look at teshuvah as a modification of the past in which it opens the horizons for tommorow, or perhaps it is settings us back on the course that we are originally taking. What’s the difference you may ask!? The difference is do we look at teshuvah as remapping the past or simply correcting the future. It is my firm belief that it is both. As the great Rambam spells out to us that the process of Teshuvah requires both regret of the past as well as a decision to cease future occurrences of the “step in the wrong direction”. It is evidently clear that both are needed and that they are two distinct aspects. Honestly this requires its own discussion but I will simply say that even though the fixing of the future usually implies to regret of the past it is not always so. In fact the parable we looking at can bring out this concept. If we went one-hundred miles off course we want to get to the destination that we planned on, at our current location we can simply compensate for our mistake and change our direction to account for the error. In such a case it is possible that we didn’t care about the wrong doing we took in the beginning we only realized that we must change our course now. That is a lack of regret that is needed in the process of teshuvah.

The flight began and we are travelling at top speed. Trust me, auto-pilot isn’t a good idea. You are surely going to crash? Why? The computer knows where it is going. Our auto-pilot is made to train pilot how to pilot a plane, the pilot would never learn how to fly the plane if the auto pilot were fully functional, therefore we must set the auto pilot in a way in which the pilot must overcome it and direct the plane using his manual and map instead of relying on the on-board computers. You should be asking…why do we need to do that, if the plane can really fly well enough by itself why do we need pilots at all? The answer is because the head of the airline wishes to train his pilots to be able to control planes that malfunction. A good pilot will know how to respond to all conditions and accommodate for all failures. When things get really rough chas v’shalom he will be able to make a crash landing and evacuate the passengers effectively. We must always daven for protection from the worst and aspire for continued bliss. Set your course, grab a hold of your life and all those who are touched by it.

Staying on Route

Every plane is different. Different sizes, occupancy, features etc. Even within planes there are many different types for different purposes. There are prop planes, gliders, cargo planes, jet planes, drop planes, I don’t know so many but I’m sure there are many more. Each plane has a specific role, one that is befitting for one purpose may be a failure for another. It is likely that pilots also have their specialty. Without question there are discrepancies between the planes that would require specific training. Within the numerous factors involved in flying the slightest imperfection can have startling results. The performance of an aircraft is twofold; its upkeep and its piloting. You can have the best pilot in the world but there is not to much you can do if you are out of fuel. You are not the Maker of the aircraft, but you are currently responsible for it. Before every flight you have an obligation that you check your vitals and their functionality. If something is off, it must be fixed prior to take-off.

In order to reach your destination as efficiently as possible you must follow the quickest route with optimal speed. If your nose is angled too high you will experience air resistance causing turbulance as well as slowing you down. You must keep your self level, in touch with what lays below you as well as what hover above you. You must know your place and embrace it, not too high or low. In order to remain at the current altitude you must keep the pitch of the plane straight and balanced. The truth is that you want to constantly soar above avoiding all that lurks below. In order to do that you must keep your nose up and increase speed to accommodate to the change in resistance. Don’t jump too quickly as a change in altitude too quickly will disrupt the cabin pressure. The best advice to elevating properly is through steady constant elevation.

Suddenly Falling

Your  beacon is set, your coordinates are correct, altitude and pressure are fine. All looks clear and peaceful. Let go for a second it watch it all drop. The weather conditions change you must accommodate for them, quickly and cleanly, don’t rock the boat you don’t want to spill anything. The destination may be clearly set but sometimes your path is not as clear. Laying before you are two options how do you decide? A thought-out decision is a must, but both options have ups and downs. What do you do? You call traffic control, you ask for aid. Look up to the heavens, and ask the One who guides every inch of this world for direction. Your radio communications seem to be broke, you don’t hear a response. If you were truly desperate wouldn’t you keep trying? Hoping they listen. He is always listening…you may not see blinking lights but He is always listening. How will you know? He made the instruments well enough that you will be able to guide yourself safely under all conditions. Why put it past Him, it is his plane after all? So you can’t understand it…who made you an aerospace engineer…that’s what I thought. There are always possibilities that you didn’t consider and even if you did try again. In addition to asking traffic control for aid, you can radio your mentors, an experience pilot. One who had studied the ways of the heavens and below, one who helps others and has been in the same seat as you. Ask him, he is wiser than you and has learned from the best. Sometimes reading the manual yourself can help, but other times you will simply miss the point. Not everything is as clear as day, don’t expect it to be. Look for yourself, but when in doubt seek clarification…don’t just “give it a try”, you have an enormous responsibility in your hands. Your life is a given, but the entire crew and the passengers aboard, they are all at your grasp.

Explanation

This is only a small explanation to this mashal. The truth is that a good mashal can have several understandings. If you have another perspective or other factors that I left out please let me know.

This mashal may or may not be clear to you what the nimshul is, and even it is not every single detail may be. I cannot possibly clarify everything as there is no end, but the big things I can. The plane is your existence. Your consciousness is the pilot. The journey is your Life. The head of the airline is Hashem. The traffic control is your tefillos to Hashem. Auto Pilot is your yetzer hara. The experienced pilot is a Rebbe. The manual is the Torah. The instruments are the natural wonderments in the world. The crew are the people directly involved in your life, aka your wife, family, students etc. The crew is Klal Yisroel, all that you do impacts them as well whether you notice or not.

1. Avos 5 21 [↩]
2. Brachos 61b [↩]

 Print

Hashkafah Kedusha, Mashal, Shmiras HaMitzvos, Shviras HaMidos, Teshuvah, Yashrus

Audio clip: Adobe Flash Player (version 9 or above) is required to play this audio clip. Download the latest version here. You also need to have JavaScript enabled in your browser.

Download

 Print

Rav Yaakov Yitzchok Ruderman Frumkeit, Kedusha, L'shma, Limud HaTorah, Mesorah, Shmiras HaMitzvos, Shviras HaMidos

It is the eternal mark that we leave in this world that is of the highest regard. Our actions that we do now can plant seeds in the ground to root the essential faculties of Life in the future generations. Not only do those actions establish a future they make the past worthwhile. The now of tomorrow is in our hands, we must protect it from harm. Eventually the time comes when we must pass on this great responsibility and take a step back as our sprouting jewels shine brightly. Such a time is difficult to acclimate to but fear not it shall pass. Our great Father Yaakov expresses this emotion very clearly in the onset of our parshah. As the great commentator the Baal HaTurim notes that the word ויחי is the gematriah thirty-four. Those thirty-four years are the sum total of the years of pleasantry that composed Yaakov’s life. His life, as the Baal HaTurim concludes was full of pain and sadness for the remainder of his years. It was only the presence of Yosef his son that enabled him to have those years of great happiness. What was it that was so strong about this bond between father and son that made it as though those years were not even lived? It is without question that Yaakov saw that the future was dependant upon Yosef who was in all respects an extension of himself. As the pasuk notes in the previous parshah Yosef is in fact the Toldah of Yaakov^[1] .

What is the vital task that Yaakov requests of Yosef in his last days? It is to ensure him that he will have a proper burial. Note the language of his request, as it is written in the negative. Further on in the parshah Yaakov makes a request to all of his children that they bury him in the place that the rest of his holy family lay, Maaras HaMachpaylah. Being that so why must Yaakov make a special request to Yosef to ensure him that he will not be buried in the Land of Egypt? It is of course not superfluous by any means. There can be several explanations to this question one of which I want to focus upon. There must be something that is inherit about Egypt that brought about such a request. It is of course unlikely that simply speaking Yaakov wanted to be buried in a single location, as he could have directly said that. Yaakov is requesting that his son Yosef ensure him that all that he had worked for in this world not remain here in the Land of Egypt.

Egypt or Mitzrayim is the total antithesis to the Jewish People. As is articulated from the word itself Mitzrayim is a branch of the word Matzar or a strait that is the compression of all physicality. That is seen from the names of the nobleman as they are all associated with aspects of agriculture and the like. The society of Mitzrayim in all fashions is source of the opposition to the Jewish People. There are of course four exiles, but the original exile was from Mitzrayim. Had the sin of Golden Calf not occured we would have gone right into Eretz Yisroel and not had to wander. So too had the sale of Yosef never occurred there would not have been the slavery of Mitzrayim. The actions of the Jewish People as a whole are heavily rooted by the actions of Yosef and his brothers.

It is noted throughout the words of Chazal that the death of Yaakov is in fact not mentioned in the Torah. In fact the Torah even when recording his years states that he is approaching them not reaching them. In the gemarah where this dialog occurs the discussion is preceded by a rather puzzling one. The gemara^[2] states that two amoraim R’Yitzchak and R’Nachmun were eating. One says to the other a statement of R’Yochanan, don’t speak while eating a meal in the event that you may swallow your food and cause it to enter the windpipe causing in suffocation. Following this gemarah after they completed eating one said to the other in the name of R’Yochanan that Yaakov Avinu never died. Rashi says on the spot, that means he lives forever. A puzzling statement on its own right, but even more puzzling is the continuity. Why was this statement said after their meal when we were talk the first statement of R’Yochanan in regards to eating.

There are two pipes in the throat, the trachea and the esophagus or the קנה and the ושט. In the Laws of Pesach we are obligated to eat on the night of Pesach while leaning. The gemarah^[3] asks if leaning on the right side is also acceptable. The gemarah seems to conclude that indeed it is acceptable however there is a prohibition that you may choke. The gemarah^[4] states that the Kunuh is where the voice comes from, and the veshet is where everything else comes in and out. Rashi says that speaking while eating is prohibited for fear that when you speak the kunuh becomes exposed and food may enter it. It is clear they it is the voice of Man that separates him from all other species. It is the power of speech that stems from the Neshamah that he is given. The kunuh personifies all that is spiritual as it is rooted in the air we breath and the words that we speak. The veshet represents all physicality as it is the road for food and drink. The prohibition of talking while eating even though it is by all types of speech it is based on the fear that the physical will oppress the spiritual. The eating on Pesach is the task where we eat like royalty. Not royalty and freeman where we live lives full of the pleasures of this world. Rather we ensure that the spiritual rules over the physical.

This idea of Yaakov Lo Mes is of course a deep one. The Maharshah suggests a simple idea if in fact the continued life of Yaakov is similar to all Tzadikim whom are known to live forever in their spiritual form. No this couldn’t be, as that is obvious it must be even in the physical form. In doing so he remains alive in both worlds, this world and the world to come. Chazal tell us another way to live in both worlds by telling over a D’var Torah in the name of that individual. Says the Maharshah^[5] that through every word of Torah spoken a vessel is created that contains those holy words. It is through the mentioning those words by the one who spoke of them it results in his lips moving in his grave. That is compared to stirring your finger in a glass of fine wine in a pit. When you stir it the fragrance emanates throughout. That is what enables a life in both worlds simultaneously.

That parable that the Chazal tells us that wine in a pit is comparable to living in both worlds is quite profound. It is known that the Torah and Mitzvos are compared to wine. It is also known as previously written that the act of putting Yosef in the pit was the transgression that led to the slavery. It was an empty pit says the Torah, empty of water but full of snakes and scorpions. Meaning that the lack of water means the despair of no Torah. Not only no Torah but secluded with the reptiles associated with evilness and heresy. The way to fix this emptiness is through the wine. Through the Torah and Mitzvos. Through the utilization of the Torah we will call on all of the previous vessels that were previously filled with spiritual power. This is the middah of Yosef. This is the concept of Yaakov Lo Mes. Yaakov was asking his son Yosef to ensure him that all that had been established in spirituality would be utilized and flourished. The desert of Egypt is no place for the fulfillment of the Torah and it must not lay there. The physical life in Egypt cannot stand in the way of the servitude of the Torah, as it will suffocate us!

The language that Yaakov says to Yosef is that he shall support him to do chessed v’emes. Why is that the way to ask him to ensure that his body not lay in the land of Egypt? Chessed and Emes are the pillars of the Torah and they are what must support this existence. We need to take care in our lives that we don’t choke. We need to constantly keep our spirituality before our physicality. We must remember the strength of all that we do comes from the Almighty and that it is the strongest force possible. That strength has been practiced for generations passed down from Avraham Avinu until now. Now we are the bearers of the cup of wine. Contained within it is the power to conjure the actions of every single Jews. It is your power to tip the scale from the middle to the top. Take your finger, stick it in and immerse yourself in the eternal bliss that lays before you.

1. Beginning of Parshas Vayeishev [↩]
2. Taynis, 5, b [↩]
3. Pesachim, 108, a [↩]
4. Brachos, 61, a [↩]
5. Yevomos, 97, a [↩]

 Print

Parshas Vayechi Avos, Emes, Limud HaTorah, Nitzchius, Ruchnius / Gashmius, Shmiras HaMitzvos, Yaakov Lo Mes

It is an amazing observation that is so simple in its root. The things that show the greatest Yad-Hashem may be perceived as the utter lack of such. There are individuals who have a “healthy” mindset where they see the Yad-Hashem constantly in our everyday lives. Such people will always take the best of those events that occur in the world and respond accordingly. There are others who sees everything with a tinge of chaos, nothing is logical, nothing is fair – you get the point. The first group of people can accept those events that we don’t understand their source. The others choose not only to not accept but they go even further and say that things are unjust and asks questions that begin with “why” and end with “it’s not fair”. Such people are often miserable, and it is a real shame. It’s such a shame because the things that are here in this world for us to remind us of our mishaps are those such events. It is not by chance that catastrophic events occur in the world. It isn’t by some roll of the dice that certain groups of people are targeted more than others. It is not pure coincidence that the Jewish people are always in the center of the media. No, none of this is true. It is because this is for us to realize that something is wrong, very wrong. The scariest part is when we don’t even see the signs. We are so far aways that the signs to help us are foreign!

The Almighty made an amazing system in the human body. We have defense mechanisms in our nervous system that allows us to sense pain or extreme temperatures and react to them. The sense itself is only an indication for us to react accordingly. Meaning the sensation of agony that we feel when we touch something hot is to cause us to move our hand away to prevent any damage. The pain itself is minute in comparison to had there been no indication and the inevitable conclusion of severely damaging your hand chas v’shalom. If a person was about to walk in the street unaware that a car was approaching. In response to that another individual heroically pushed the man out of the way resulting in him falling to the ground and bruising his leg. The injured man begins getting hot and excited in response to the pain he is currently suffering. The hero says in shock, “I saved your life”. The injured man responds, “Yeah, but you hurt me.”. I don’t think anyone can honestly say that the injured man is responding appropriately. What a fool, I would say. Your live was saved what is a little pain?! My dear friends we do this everyday! We are swept out of the way from death and left with a mere paper-cut. What is our response? “Yeah, but you hurt me.”. Why do we do this? Is it because we don’t really sense the danger initially, or are we that sick that we cannot overlook the momentary pain!? I think we can gauge this by seeing our response in a similar scenario. If the hero saved us with not a scratch, how thankful would we be? I hope that we would be at least “very” thankful if not ecstatically thankful. Therefore you may conclude that the momentous pain is actually concealing this emotion and submerging it below. How can that be? Such an appreciation, why would it fall to this minute pain? The answer is because we let it. We have a tendency to lose sight of appreciating the gifts that we are constantly given. When the smallest opportunity comes to avoid having to feel appreciative to someone we will take it. This selfish nature is deeply rooted in man and is a very powerful force. The only way to treat such a great threat like this is with a secret weapon that the Chazal tell us.

Chazal^[1] teach us: “חביבין יסורין עליך”, or “Love the suffering that befall upon you”. You may ask why in the world should you react that way? The answer is because all that happens to us is just and fair. It is needed for us and it is the best thing for us. The yisurim that we are given are compared by Chazal to the raw meat that is sweetened by salt. We all know that salt has a unique ability that it absorbs liquids, when raw meat is covered in salt the result is that the blood is absorbed into the salt. I thought that the reason why the Chazal compare the salt sweetening the meat because it won’t have any more blood. However says the great commentator the Maharshah that it is the entrance of the yisurim in the meat as opposed to the meat being sweet due to the absence of the blood. That means that it is two-fold, both the absence of the blood as well as the presence of the salt sweetens the meat. That is a comparison given to explain the relationship between yisurim with the avonos that we do. The yisurim absorb the avonos, but they also improve the individual as well. The yisurim brings you to a level that you weren’t at prior to the avonos. This is an understanding that can explain the statement of Chazal that a Baal-Teshuvah stands at a place that even a Tzadik Gamor stands. That is due to the acceptance of the yisurim that one experiences he returns to where he had before with an added sweetness to the Ribono Shel Olam.

These yisurim help rid us of our wrong, and give us a push in the right direction as well.  We have so much at our grasp! These words of Chazal are the keys to all the locks in our lives. The first step to getting in control is by seizing it! The tools are here, are you? We have the ability to change our focus and direct our attention on the aspects of life that are so much neglected. Realize that even the worst of times is really the best for you.

Now that we have an idea of how to look at things in a finer light. We can just briefly adapt this concept from a individual basis to a global one. As you may or may not know, the world was created for a purpose. The Jewish People are the head of the campaign of this purpose. We are the sole members who cause the success and failure of this campaign. Everything else in the world, are here to aid that purpose. They are essential for us to utilize but that is all. Therefore all of the events of this world are due to our actions, and that alone. The Jewish People are responsible for all the catastrophic events and all the wondrous ones as well. All of them are a result of our actions. This is simply the system of the Jewish People being treated like one body. This idea is something I hope to bring out in another entire article, but until then this idea is important to know. We are all one. That isn’t just a good line, but rather a truth to the deep secrets of this world. The People of Yisroel are one body. That single body is treated with the same system of yisurim as aforementioned above. We are given the opportunities as a community to see our wrong-doings and repent appropriately. That being a communal effort all are affected by it. The sinners and righteous are treated as one group^[2] therefore we must all act in response to those yisurim. Those of use who attempt to perform the Mitzvos of the Torah are not “as” liable for the yisurim but we are still of course responsible. For the very fact that we are obligated to see that others do not transgress as well!

When we see things in our personal lives, as well as our lives generally speaking. We should try not to focus on the “Why is this happening to me?” with emphasis on the “me”, rather focus the “why”. The answer will always be the same, because you need it. If not you yourself then you as a part of the People of Yisroel. If you are experiencing these events in your life that is the biggest reminder that you are the one that can help. If not why is it happening to you? It is happening to you so that you do something about it. Respond to the events in your life by taking action to fix, not to question. Don’t try to understand the “me”, sometimes not even the “why”. There are times we won’t fully understand at all, but always realize there is a reason. When all things look dismal – look up. This is your chance, right now. If not you then who? If not now then when? If there was ever a time where you are being given your chance to do something, it’s right now. When you are down. Keep looking up and realize the time is now, and I am going to take charge of my actions.f

1. Berachos 5, b [↩]
2. Though the Rambam in Hilchos Teshuvah states that the punishments are based on the majorities there are of course those who break free from this calculation [↩]

 Print

Hashkafah, Mussar Nisyonis / Yisurim, Shmiras HaMitzvos, Shviras HaMidos, Teshuvah, Yetzer HaRa

I once commented to my Rebbe Rav Nochum Lansky Shlit”a that this parshah was very enjoyable, he responded “They all are”. That being the obvious truth, though sometimes some parshiyos speak to you more than others. All of sefer Brayshis is like that in regards to the foundations of our Emunah and the very essence of what it is all about. To choose one things to talk about it is more difficult than the actual sugyah at hand. In the past I have been writing longer articles all going through one idea. That has kept me from posting some weeks because I only had several smaller ideas. No longer will I hold back, even one word of Torah is worth while. I will separate different ideas with a line and a sub-heading division. I hope to keep up the writing, as long as you keep up the reading!

Im Lavan Garti – With Lavan I Lived

There is a very well known Rashi on this pasuk, let’s explore it. Says Rashi^[1].

“ד”א גרתי בגמטריא תרי”ג כלומר עם לבן הרשע גרתי ותרי”ג מצות שמרתי ולא למדתי ממעשיו הרעים” – The word “Garti” is the same gematriah as the word Taryag (613, there are 613 Mitzvos in the Torah). Taryag mitzvos I guarded and I did not learn from his wicked ways

This is a very nice idea, we learn that Yaakov kept all of the Mitzvos even in such circumstances. Why is this the place to tell us that? At this time the Torah is telling us the events that took place when Yaakov learns of his brother Esav’s camp approaching after years of separation. The pasuk says to tell his brother his servant that he Yaakov his slave lived with Lavan was detained until now. The first question is why would you call Esav your master as he was a wicked individual. The Ramban suggests that this was a way of showing respect that should be given to the oldest born. This gesture reveals to us the true spirit of Yaakov that he didn’t care about the respect of the birthright. With this understanding, we can attempt to analyze our first question. Why is this the place to discuss the observance of the Mitzvos in Yaakov’s dwelling with Lavan. The Baal HaTurim points out that the word at the end of the pasuk עתה (now) is a remez to the time that the people of Yisroel are in exile. As the ע is the seventy years in between the first Temple and the Second temple. The ת is the four-hundred years of the exile in Egypt. The ה is the five thousand years of exile under Edom who is Esav.^[2] With this understanding we can understand the first question. The explanation given by the Ramban was to attempt to appease Esav for the birthright. In doing so Yaakov tells Esav that he was able to keep the mitzvos under the influence of Lavan. The Midrash Lekach Tov explains that up until Yaakov lived with Lavan he was unable to completely keep the Torah. Through living with Lavan he was now fulfilling all of the Taryag Mitzvos including reproduction and respecting your parents. Up until Yaakov arrived by Lavan he had not wed therefore not fulfilling the commandment of his Father to get married. Through Lavan Yaakov was able to complete the will of the Torah. Yaakov comes from the word עקב or heel. This is because he grabbed on to his older brother’s heel when leaving his mother’s womb. Chazal tell us that this is the relationship that Yaakov has with the world. Yaakov represents all spirituality, and Esav represents physicality. The way that the people of Yisroel live is through the heel of the physical realm. Meaning by using the physical to carry out the spiritual. Perhaps this idea is well expressed in this pasuk we have been working through. Yaakov wants his brother to realize that it is the physical world that we must harness and utilize to succeed in this world. We will be casted against our will, through exile and punishment. Ultimately however, through the observance of the Torah we will prevail. If we ‘live’ in this world and make the physical our ambition we will just be a slave to Esav. If we embrace the spiritual world, we will be privileged by being an Eved Hashem. There is also an aspect of appreciation to Esav. Even with all the difficulties that he causes, he is a stepping stone for Yaakov. Therefore Yaakov should express his appreciation to his brother. Perhaps that is another lesson we learn from this pasuk where Yaakov shows respect to his brother and adds that he had been enduring a great deal of tests through Lavan. Just like he prevailed with those tests, so too with the three exiles that the people of Yisroel will have to endure we will succeed. With this message we see that even in the most difficult scenarios there is always that ray of hope that carries us through. That ray of hope is the realization that I am going through this stage of life not by chance, rather through the great chessed that the Almighty constantly bestow upon us. With this realization we should all be zocheh to realize the gravity of all the events that we encounter and through our faith, and our actions that follow them, we will achieve greatness!

1. Perek 32, Pasuk 5 D”H Garti [↩]
2. That is another name for Esav. [↩]

 Print

Parshas Vayishlach Avos, Nisyonis / Yisurim, Shmiras HaMitzvos, Yiras Hashem