Close To Torah

 …ויאמר לאסתר המלכה מי הוא זה ואי זה הוא אשר מלאו לבו לעשות כן. (אסתר ז,ה)

“Achashveyrosh asked Esther, who is the villain who desires to destroy you and what is his motivation?” (Esther 7,5).

How To Learn

The Megillah is the Sefer that shows how the Jews reconnected to Hashem. Their hearts were so full of love and gratitude from witnessing their miraculous salvation that they were brought to reaccept the Torah willingly, once and for all! It comes as no surprise then that the Megillah contains the formula for how to succeed in learning. When Achashveyrosh wanted to figure out who had plotted to destroy the Jews, he asked Esther two questions. Tell me the facts, what was the plot, who was involved? Next, he questioned, why did he want to do this?

What then Why

This one Passuk, states the Gra (Pshat, see also Sod), contains the secret to how to properly investigate any issue. First ask: what and then ask: why! It sounds quite simple, but many people try to skip steps and in the end wind up confused. This is especially true in learning Torah.

We first seek to make the Gemara into a simple and complete algebraic formula. We define and isolate specific words as: question, answer, proof and rebuttal, etc. The Gemara says this fact and the Mishna states an opposing view, etc. We build the framework and separate the stages. Next, we work to fill in the details of each previously not known or understood variable. Why is this a valid question; why does the Gemara think this is the way to read it, etc.? We bring the Gemara to life in a systematic and thorough way. This is the way to achieve understanding and success.

Talmudic Proofs

The Gemara Berachos (63b, see Rashi as well) states that in learning one should: “first gather information, and after that, grind it and question it”. (See also Berachos (18a) and Kiddushin (30a), and Rashi in both places.)

Additionally, the Gemara (Berachos 64) asks, who is to be appointed as the Jewish leader? One who is a “Sinai”, a scholar who specializes in knowing all Torah sources and information, or an “Okair Harim”, one who is an expert in sharp and critical analysis? The Gemara concludes that the one with the knowledge is more qualified. We see the importance of first establishing the facts. Once we have established the hard facts, we are then able to build from there to delve deeper and further to grasp where the great Rishonim and Achronim were coming from. We will see how they read and developed the Gemara’s structure and conclusions.

Taanis (7b) states if one sees a student who is not succeeding in his Torah studies, attribute this to the fact that he does not know the basic principles contained in the Mishna. Rashi explains that he cannot go on to achieve deeper understanding that emerges from the Gemara’s debates, because of his deficiency in the basics. The Gemara concludes that indeed Reish Lakish only rose to greatness on account that he would review the Mishnayos facts forty times before attending Rebbe Yochanon’s lecture on extrapolation. Also, Rav Addah Bar Ahava would review his Mishniyos twenty-four times before attending shiur from his Rebbe, Rava.

Achashveyrosh’s Lesson

This was the exact way that the Achashveyrosh questioned Esther. First, he asked for the raw facts, what was the plot and who was involved? Only after that did he ask to understand the motivations and reason behind it. The Megillah shares this verse with us because we can learn a great lesson from his analytical approach.  

 The Best Derech

When dictating the proper Derech HaLimud, Rav Mordechai Gifter zt”l stated that when one learns, he must first “define what and then understand why“. I have been trained in this by my dear Rebbe, ybl”c, Rav Asher Zelig Rubenstein shlit”a as well. We must first strive to understand what the words are stating and then we move on to understand them. He frequently quotes Reb Nachum Parchovitz zt”l of Mir, regarding how to understand a Rashi. We first read what he is saying and then we strive to understand the logic behind it.

 Iyun and B’kiyus

The Gra in Mishley (6:8) gives a most relevant explanation of the maxim of Chazal (Avos 3:17), “If there is no flour, there is no Torah; if there is no Torah, there is no flour”. The simple understanding is that Hashem only provides us with food when we learn His Torah and serve Him properly, and we also can’t learn properly without food and health. The Gra adds a beautiful depth and life to these words. There are two elements to learning Torah. They are acquiring factual knowledge and delving into the facts to plumb their depths, achieving deeper and more enlightened understanding. He states that both are vital and one cannot succeed in Torah without them. The word “Torah” in the Mishna can be seen to refer to the first aspect of gathering all the facts of the entire Torah. The word “Kemach, flour”, refers to ground and well pounded grain, this represents the elucidation and delving into the depths of Torah, by rigorous effort. The Mishna is thus stating that, “if there is no flour…”, meaning, if one does not grind and contemplate his Torah facts, then “…he has no Torah”, the large facts are not very useful as they are not being understood by deep cross-examination. Also, “if there is no Torah…”, meaning, if one does not possess a large mental library of Torah facts and information, then “…there is no flour”,  he is not able to grind, for he lacks the raw ingredients necessary. His depth is well intended, but his machine is lacking grinding material! Beautiful words!

The Focus

What is left to be understood from all of this is the proper perspective of raw knowledge versus grinding. One simple question must be asked on the Gra’s interpretation. Why is the importance of grinding stressed first before broad knowledge (“If there is no flour”, i.e. grounding and analyzing Torah)? Is not the first and most vital task the acquirement of information (“If there is no Torah”, i.e. facts)? The answer puts everything in perspective. Certainly, one must have knowledge of as many branches and facts of Torah as possible, this will give him what to chew and develop upon. However, the development and deepening of understanding and connecting to the Logic of Hashem is the primary goal. Our job is to be a Lamdan (animated scholar), not a bland encyclopedia! It’s just that the only way this is carried out is by strict adherence to the text and gaining clarity in the facts first.

Just as when a judge issues his verdict, the most important aspect was his deliberation and deep understanding of what is fair and just, so too, the Torah contemplation and understanding is the primary goal. However, this could not have been reached without the scrupulous listening to the exact words of the plaintiff, defendant and their respective witnesses, who brought the case to life. So too, in Torah, the details are of utmost significance. After that is heard, one can begin to plumb the depths, which is the true goal. This is why the importance of development is stressed first and over the actual fact-finding initiative. Only secondarily does the Mishna state that without general knowledge, one is unable to process and delve properly.

Great Story!

A man once came to the Chazon Ish and cried over his worry that his son would not study Iyun, in depth, and rather was studying diligently only B’kiyus, general and broad Torah facts. How will he ever become a Talmid Chacham?! The Chazon Ish assured him not to worry, “one can become a Gadol through B’kiyus as well!” His words proved true and his illustrious nephew, Rabbi Chaim Kanievsky shlit”a, raised to greatness. He specializes in all fields of Torah knowledge, while certainly maintaining a deep and sharp analytical understanding of Talmud and law. 

When we learn and wish to develop our minds, the Megillah tells us just how to do this every day. We first strive to establish the facts and then we develop them further.

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Hashkafah, Living Purim Every Day, Machshuvah, Purim Derech HaLimud, Iyun and B'Kiyus, Limud HaTorah, Wisdom

שאו את ראש כל עדת בני ישראל… (א:ב).

“Count all of the Jews…” (1:2).

Chazal (Bamidbar Rabbah 2:11) tell us that there are ten times in Jewish history that the Jews were counted. The first was when Yaakov and his family went down to Egypt with seventy people. The last counting will take place at the time of Moshiach. The Ramban states that there was a specific purpose and reason for each census. One was for the appointment of a new leader and one followed a large calamity, etc. However, he asks, in this instance, he cannot understand for what purpose Hashem desired a counting?! I would like to share and develop his most enlightening answer with you.

At this point in Jewish history, the Jews were finally free from Egypt, they were given the Torah and were on their way to Eretz Yisrael. Everything was great! The reason that Hashem counted them now was precisely for the purpose of showing them and letting them know their own number. This would help them appreciate all of the great kindness and love which Hashem had bestowed upon them in building them up from a small group of seventy meager people to a grand established nation of six hundred thousand able-bodied men! He wanted them to be moved to recognize Him by contemplating their present large population, which Hashem had developed and built!

Indeed, this is a powerful lesson for life. When we take a step back and take in all of the good that Hashem has provided us with, we are left inspired and recharged!

Chazal tell us that the באר, wellspring, that supplied water in the desert, came in the merit of Miriam. Chazal also tell us that this spring traveled with them and created an intricate water system that delivered water to every single tent individually. In what merit did Miriam bring this life giving arrangement, and why did it come to every door, could they not have went to a central place to receive it? Chazal (Bamidbar Rabbah 1:2) tell us that she earned this tool as a reward for leading the women in song at the time of the miracle of the splitting of the Yam Suf. She wanted to insure that every single person from Klal Yisrael expressed gratitude to Hashem. Thus, Hashem correspondingly granted her water that would allow every Jew to thank Hashem at all times once again!

The Woman of Valor is described as “her mouth opens with wisdom; the teachings of kindness are on her tongue” (Mishley 31:26). The Ralbag provides a beautiful insight in translating this verse. This special and spiritually sensitive woman builds her home on two foundations. Firstly, wisdom and secondly, kindness. Wisdom means the unrelenting dedication to following Hashem’s Torah. Kindness means that she teaches her children to see and recognize all of the kindness that Hashem bestows upon them. She lives her life to thank Hashem. Rav Shlomo Wolbe says that these precise ingredients insure a home’s success. When we create an atmosphere of the love of Torah and appreciation for all of Hashem’s gifts, we will have beauty and success in our home.

Indeed, this is the important lesson of why Hashem counted the Jews then. He set them up in a precise encampment arrangement and now He wanted them to recognize how much he did for them. Let us see all that Hashem does for us and let our hearts and mouths sing His praise!

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Hashkafah, Machshuvah, Parshas Bamidbar Ahavas Hashem, Chessed, Jewish Education, Wisdom

לקים עליהם להיות עושים את יום ארבעה עשר לחודש אדר ואת יום חמשה עשר בו בכל שנה ושנה (אסתר ט:כא).

“To celebrate on the fourteenth and fifteenth day of Adar every year” (Esther 9:21).

Why Variant Days?

Purim is a unique holiday! It is the only Yom Tov that depending upon where you live, there is a different day to celebrate. If you live in a city that was walled from the time of Yehoshua or if you live in Yerushalayim, then you celebrate on the fifteenth of Adar. If you live in any other city, your holiday is on the fourteenth. Why was it not established that there simply be one uniform day upon which everyone would celebrate? More so, even if your city celebrates on one day, both days are still partially celebrated by everyone! Why is this so? Why is this unique phenomena found specifically here? What is the lesson behind all this?

Why Twice?

Another question: The Gemara (Megillah 4a) tells us that one must hear the reading of the Megillah once at night and a second time during the day. Why is this the Halachah? On every other holiday we do not find that we have to perform the same ritual twice in one day? Do we blow the Shofar on Rosh HaShanah once at night and once at day? Do we shake the Lulav one time in the evening and once during the day? Even regarding Rabbinical ordinances, do we light the Menorah with a Berachah at night and day?! This Halachah needs to be understood! Why are we obligated to hear the Megillah twice?

A Conscience Mind

The verse states that “it is more productive to go to a house of mourning than to attend a joyous party… the living person will take it to heart” (Koheles 7:2). It was once asked to Reb Chaim Brisker that according to this verse, the greatest and most noble people should be the caretakers that perform burial for the dead and deal with death every day. This is the most powerful experience one can have! Why is this generally not the case then?! He answered them that this is for the same reason that the horses that the caretakers use to pull the hearse are also not great! The horse isn’t thinking about what it is doing and thus remains uninspired. Only when one takes the message of life to heart will it have an effect on him. The verse itself concludes that death is only an inspirational tool if “the life person takes it to heart”! Two people can witness the same event but how they grow from it and become greater is dependent upon how much they contemplate what they saw and learn a lesson from the experience.

What Does It Mean?

The Gemara (Berachos 32a) asks, if someone prayed and finds that his requests were not fulfilled, what should he do? The answer: He should pray again! This answer is quite perplexing, what is being said here? Is this the best advice that our sages can give us, “just try again”?!

Chazzaras HaShatz

The Vilna Goan shows how truly profound and relevant the answer is! This Gemara is hinting to a most powerful idea. When we daven in shul, we first daven the Shmoneh Esray by ourselves and after that it is repeated by the Chazzan. The Gemara tells us that the reason for this institution was because there were many people in the shul who did not know how to read and thus they had to listen to the Chazzan’s repetition to fulfill their obligation. However, nowadays, where this is not the case, why do we still do it? The Gra explains that our Gemara sheds light on this question. Chazal are stating that if one davened and was not answered in the silent Shmoneh Esray, then he should daven again by listening to the Chazan’s repetition and this will grant him the merit to be answered. The first time he prayed, his reliance in Hashem was that of “chochmah, knowledge”. He stated factually that Hashem is the provider of all his needs. It was a strong intellectual statement. Now, the second time he davens (by answering Amain to the Shatz’s prayers) he acknowledges the statements by answering “Amain, it is true”, this is “binah, contemplation”. It has become emotional. When he acknowledges even deeper in his heart that Hashem is the only source for wisdom, money, health and all of his needs, this will grant him the merit to be answered for these requests. Chazzaras HaShatz is the internalizing and contemplation process for bringing oneself closer to Hashem.

In Other Words

Indeed, the Mabit explains this Chazal in the very same way. He teaches us that the essence of prayer is not to let God know what you lack and thus desire, for He is well aware of what you have and what you need! So what then do we accomplish through our prayers? The answer is: Our objective is to recognize with full cognizance that only Hashem can provide us with our needs and wishes. In short, prayer is not intended ‘to tell God what you need’, it is rather: ‘to tell yourself that you need God’! Therefore, if one’s prayers seem not to have been answered, he must push himself more, to focus upon and internalize that Hashem is the only provider, thus making himself a more elevated person and more worthy now to receive what he needs. This is what Chazal are instructing us by “he should pray again”! This theme is parallel to the Gra’s explanation.

Back To Purim

This is the exact lesson of our double reading of the Megillah. When one reads it once, he gains knowledge, but when he reads it again it enters his heart! We read it twice to show that we desire to connect deeply and emotionally to recognizing Hashem’s guiding hand on our lives.

The Finishing Touch

What is left to explain is why do we only find this concept expressed here by the laws of Purim? Why am I required to specifically hear the Megillah twice in order to internalize its lesson, why don’t we find this by any other Torah portion or Mitzvah which also have many lessons worthy of internalization?

The answer is that this is the exact theme of Purim. The Jews reaccepted the Torah specifically because of the miracle of Purim. They came to the recognition that Hashem passionately loved them and thus they loved Him in return. Their miraculous salvation brought them limitless love and internalization of Hashem’s great care for them. This is the precise Yom Tov of deep contemplation, to the furthest degree! [Indeed, the Mitzvah of "Ad D'lo Yadah" finds root precisely in this idea as well, to be discussed be'ezras Hashem in a future article.]

Hence, when it comes to the Megillah, the scroll which reveals Hashem’s great orchestration of world events for our benefit, we repay Hashem by true contemplation and strive to deepen our connection to Hashem through repetition.

Two Days

Indeed, this is hinted very deeply in the fact that Purim is two days, the fourteenth and fifteenth of Adar. No other Yom Tov has two viable days. This is to show that the entire theme of the day is to extrapolate and internalize all of the beautiful messages that the Yom Tov has to offer us. The celebration was given the maximum length that could be justified. Indeed, the very first Mishnah in Meseches Megillah states that (in the time of the Mikdash) the Megillah could be read on any one of five possible days!

Penetrate The Heart

This is the approach of a true seeker of Hashem. Every day he strives to see and appreciate all that Hashem does for him! As he contemplates and internalizes the great kindness of Hashem, his heart is filled with love and excitement to grow higher and closer to his Maker.

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Hashkafah, Machshuvah Bein Adam LeMakom, Growth, Prayer, Tefillah, Wisdom

“ותאמר לו זרש אשתו וכל אהביו יעשו עץ גבוה חמשים אמה… וייטב הדבר לפני המן ויעש העץ” (אסתר ה:יד).

“Zeresh his wife and all of his loved ones told him, ‘let us build gallows (for hanging Mordechai)’, and the idea grabbed Haman and so he made the gallows” (Esther 5:14).

The simple reading of this verse reveals a fascinating observation worthy of our attention. At first, Haman’s family offered advice as to how to kill Mordechai and they stated that they would help him build (ya’asu, let us build) the hanging platform to carry it out. At the end, however, the verse states that Haman built it himself (va’yaas, he made)! What is the lesson here?!

One more question: Chazal (Gittin 57b) tell us, “descendants of Haman converted to Judaism and taught Torah in Bnei Brak”. What merit did Haman have to warrant this and what benefit could have been accrued from his traits?!

Let us sidetrack to a seemingly unrelated topic in order to fully develop the beauty contained here.

Where is the Leader?!

In the building of the Mishkan, one man was appointed to oversee and organize everything. His name was Betzalel ben Uri ben Chur. The perplexing point to note about this great arranger is that he was not called to the scene until everyone else had already arrived and committed themselves to doing all of the work?! Would it not have made more sense to have the master manager and architect stand there from the very beginning of the building project?! Why was he only summoned at the end?

Full Effort

R’ Moshe Feinstein zt”l provides a beautiful answer which reveals perhaps his own personal modus operandi which made him the great leader of our nation. He says that human nature dictates that when one thinks that someone else is in charge of getting a job done, he does not exert himself too much. He justifies to himself that others will take care of what has to get done and does not contribute according to his full effort. However, if one sees that he is the only one that can do the task, then he will dedicate himself to the job and even exhibit super-human strength to accomplish his goal.

Hashem wanted the Jews to each offer their all in the construction of the Mishkan. Thus, when they arrived on the scene, each one thought that it was solely up to him. If Betzalel would have been there already, this would have automatically downgraded each person’s feeling of responsibly. Thus, Hashem allowed for each person to dedicate himself fully to the job and only then did He appoint Betzalel as the manager.

Bystander-Effect

Studies have shown, that the less people that are around when someone in their proximity needs emergency help, the faster the onlookers respond to provide aid. If many people are present, each one just ignores the trouble and often help is not given until it is too late. This is known as the bystander-effect. A diffusion of responsibility takes place in each person’s head.

True Responsibility

The proper way to live life is to always see oneself as “the man” in a place where there are no other men to act! This way one will challenge himself to be the best that he can be! Reb Moshe Feinstein embodied this trait, always pushing himself to do more for Hashem and for Klal Yisrael, and never being satisfied to use others as an excuse for inaction.

Frogs of Egypt!

Let us develop this idea from one more source. The Gemara in Pesachim (53b) tells us that Chananya, Misha’el and Azaryah in Bavel deduced logically that they should allow themselves to be thrown into the furnace to stand up for Hashem’s honor. They said that, “the frogs in Egypt were not commanded to die for Kiddush Hashem, Hashem’s sake, yet they chose to jump into the ovens of the Egyptians for the sake of Hashem, kal v’chomer, certainly, we who are commanded in Kiddush Hashem must do the same! With this, they fell into the furnace, only to be miraculously saved by Hashem.

Wait A Minute!

The Shages Aryeh posed a bomb question on this famous Gemarah. The verse (Shemos 7:28) discussing the plague of frogs states explicitly that the frogs were commanded to jump into the ovens, thus indeed they had an order to do so, and the logic of the three sages is not understood!? How could they learn from the frogs based on the fact that the frogs “chose to die without a commandment”, when in fact they were clearly commanded to enter the stoves and die?!

Enter Little Eliyahu

The Vilna Goan (Rabbi Eliyahu Kramer [1720-97]), was seven years old at the time when this question was posed. He modestly approached the Shages Aryeh to offer his answer. The verse states that Hashem commanded the frogs to invade Egypt, they were to go everywhere. The list of targets included: houses, beds, mixing bowls and ovens. This being the case, each frog had a choice as to whether he should sacrifice his life or not. Many frogs just allowed their friends to go into the ovens while they simply infested a house or bed. Hence, only certain frogs took the responsibly upon themselves to give up their lives to fulfill Hashem’s command regarding the ovens. It was with this in mind that the three sages made their perfectly logical extension to themselves! Upon hearing this, the Shages Aryeh bent down and gave little Eliyahu a kiss on his cheek while exclaiming, “you will be a great sage of Israel one day!”

Our Leaders

This is the perspective of our great men in Klal Yisrael. They see what has to be done and they do not look around to see if anyone else is responding. Rather, they immediately take the entire job upon themselves and make sure that it gets done. They are proactive and thus most productive. They know what “responsibility” means.

Tying It All Together

This is how Haman acted, in the negative. He saw what had to be done. He did not want to defer for one moment on account of waiting for others. They had offered to assist him, but he could not delay! His evil zealousness pushed him to begin and finish the job himself that very night! He acted according to the motto, “if you want something done right and fast, do it yourself!” This is the simplest explanation of our opening verse.

Power For Torah

This trait when used for the right matters is the power of productivity. The leaders of our nation all possess a passion for building and accomplishment despite all adversity. It was this power of Haman, to jump to action, that was converted and channeled by his descendants who used the trait for building and spreading Torah for us. This is what Torah is all about, action and responsibility, towards Hashem and our fellow people.

The Lesson of Life

Chazal teach us that the primary descendant of Haman who channeled Haman’s traits into the Torah-world was Rav Shmuel Bar Shilas. It is appropriate and relevant to note that he was the most famous teacher of students throughout the entire Talmudic literature. The significance is that one of the most important lessons to teach children is that each person has a special and individual role in this large universe. One must undertake to bring out his full potential; to give his all for Hashem and society. Who is more fit to teach the lesson of responsibility than a descendant of Haman the Evil, who embodied this trait for his negative undertakings.

Effect On Torah

This is the exact reason that the Jews reaccepted the Torah at the time of Haman. They accepted the yoke of commitment which they understood was their job to fulfill. This is the entire theme of Purim. Our commitment and fortitude overcame Haman’s evil determination.

One who develops and uses this trait for proper causes will find tremendous success every day of his life and will be an inspiration to all!

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Hashkafah, Machshuvah Jewish Education, Mishkan, Responsibility, Torah Leader, Wisdom

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.

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

Today’s Question: Patriarch and Matriarch Overlap

Why is it that the three generations of the Avos, Avraham, Yitzchok and Yaakov all had lives that overlapped, they roamed earth together for 15 years, whereas the three generations of Ima’os specifically did not see each other. Sarah died as Rivka was born, and Rivka died before Yaakov brought Rachel and Leah home to meet her. What is the explanation behind this fascinating observation?

Yesterday’s Question: To Have or Know

Which would you rather and why: To have it all or to know it all?

Our Answer:

It depends! (We honestly avoid trick questions!)

The Gemara Bava Basra (25b) states advice on how to achieve either wisdom or richness. What it states can be looked up there. What is presently relevant is its’ concluding advice: You should strive for wisdom, for once you achieve this, then the ability for wealth is automatically present as well! However, with just wealth alone one is not insured to become wise!
The only qualification is the Gemara Pesachim (66b) which states that one who is haughty loses his wisdom. Thus, one who lets it get to his head that he knows much and acts haughtily on that account, will quickly find himself without wisdom and probably not too many friends as well. He may have been better off just opting for the richness! Oh and one more thing, the Gemara states in numerous places that God hates haughty people!

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The Daily Question Avos, Wisdom

Today’s Question: To Have or Know

Which would you rather and why: To have it all or to know it all?

Yesterday’s Question: Kidney Advice

The Gemara Berachos (61a) tells us “the kidneys advise one how to act.” How is this possible, to what are Chazal referring, does not the brain center command the bodies actions?

Our Answer:

R’ Avigdor Miller zt”l answers this question with a very relevant idea. When one gives advice the most powerful and useful will not only guide but it will also inspire and give power to the one receiving it. It will empower him to act! So what does that have to do with us?!
Imagine that you see four suspicious tough men attempting to surround you in a dark and dangerous alleyway…. Your brain says “run.” That is logical. But your adrenaline gives you that ability! It pushes you to speed faster than normally! Thus your kidney (the producer of your adrenaline) is indeed a powerful adviser!

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The Daily Question Advice, Inspire, Knowledge, Wealth, Wisdom

…וידגו לרוב בקרב הארץ (מח:טז).

“…and may they multiply increasingly (like fish) upon the earth” (48:16).

Yaakov blessed the sons of Yosef by saying that they should be fruitful like fish. The simple reason why he chose to bless them utilizing this parable is because fish are very productive and are hidden in the sea, safe from the evil eye.

The Midrash Rabbah (97:5) adds another aspect regarding the special characteristics of fish. Fish grow up and live their entire lives in water, but as soon as even a single drop of rain falls from heaven, they go up to drink the fresh water with a thirst as if they have never seen water before in their lives! So too the Jews grow up in water, which is Torah, and when they hear a new explanation or depth, they listen with a thirst as if they never heard a Dvar Torah before in their lives!

The thirst and love for wisdom, says the Sefer Imrei Pi, is a sign that one possesses true wisdom, for he appreciates its’ value. The Mivchar HaPenimim writes, that as long as one is in search of wisdom, he is intelligent, but as soon as he thinks he has found it all, he is a fool!

The Sefer HaChaim says, that our wise men are titled Talmidey Chachamim, students of Wisdom, for the same reason. They do not view themselves as complete in their search for wisdom. Rather they are always striving to be a Talmid, a student, to learn more wisdom.

Talmidey Chachamim are always eager to learn, there is no time that they stop their quest. The Gemara (Berachos 62a) tells us that when Rebbe Gamliel was shopping to purchase food for his son’s wedding, this did not stop Rebbe Akiva from following him to present his questions in learning for Rebbe Gamliel to answer.

R’ Chaim Shmuelevitz recounted how he visited his uncle Rabbi Avraham Yafen in the Yeshiva of Navardok. He asked his uncle to show him the best student present. Rabbi Yafen pointed to one and said, “his depth of perception is the best”. About another he said, “he is the most diligent learner in the Yeshiva”. Then he pointed to a young student sitting in the corner and said, “he is the best”. When questioned as to what quality this young man possessed over and above the others, R’ Yafen replied, “He, is the Mevakesh of the Yeshiva – he sincerely wants to grow!”

That great student was none other than R’ Yaakov Yisrael Kanievsky, the Steipler Goan (1899-1985), whose Torah lit up the world!

The trait that makes a person, and is above and beyond all great qualities, is his true thirst for Torah knowledge. This is the blessing of the fish.

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Parshas Vayechi Wisdom