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Preparation – Parshas Emor 5771

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Posted by Rabbi Yosef Tropper
May 5th, 2011
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This entry is part 31 of 31 in the series Torah Sweets Volume 3

In our parsha we have the commandment to make a Kiddush Hashem. This Mitzvah is one of the most fundamental in the entire Torah. Hashem created us to be His representatives on earth. When we act properly, people see us and learn how the Torah dictates that we should act. Ethicists have studied the impressive moral standards of Jewish businessmen and have stressed how impressed they were with Jewish honesty and integrity. I recently read an article describing the great trust and commitment captured by a simple handshake given in the Jewish Hasidic diamond district. Tens of millions of dollars in business is carried out with no contract or lawyers but only with a simple verbal commitment and handshake.

Rebbe Akiva is famous for the end of his life that personified giving up one’s life Al Kiddush Hashem, bringing honor to Hashem. He was murdered by the Romans on account of his teaching Torah to the Jews. The Gemara (Berachos 61a) tells us that when the Romans began to comb Rebbe Akiva’s back with iron combs, their most famously painful torture in those days, the students heard Rebbe Akiva saying Shema and accepting Hashem’s rule upon himself. They asked him, “does it go this far?” He replied, “my whole life I waited to fulfil this Mitzvah.”

The Shlah HaKodosh asks, how did Rebbe Akiva find the strength to bring out this greatness? He explains that what Rebbe Akiva answered his students was that the way that he got to the level of being able to actively accept Hashem’s will was by practicing and imagining this everyday. When we plan and practice ahead of time then we are able to perform at the most important moments of truth.

Life is about preparation. We should not try to learn a new character trait when we are pressed to do it, rather we should learn and practice it beforehand so that we come prepared to the anticipated situation. If one is working on being more patient with his children, he shouldn’t wait until he is frustrated, upset and overwhelmed by his kid’s actions and only then begin to think about ways to stay calm. Rather, on a calm day he should think about possible things that his kid does that get him upset and devise ways in which he can stay calm and solution-focused when it becomes relevant.

Indeed, this is the entire theme of counting Sefiras HaOmer. We are counting and actively preparing for Shavuos. May we all succeed in preparing ourselves for the things in life that are important to us.

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Her Royal Jewelry – Letter Mem – Part 1 – The Aishes Chayil Style

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Posted by Rabbi Yosef Tropper
May 4th, 2011
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This entry is part 31 of 31 in the series The Aishes Chayil Style

מרבדים עשתה לה שש וארגמן לבושה.

“She made for herself luxurious bedspreads; linen and purple wool are her attire.”

The Aishes Chayil is a classy dresser who takes pride in her meticulous wardrobe. She designs bedspreads and clothing and enjoys wearing them. The Ralbag interprets the entire theme of Aishes Chayil to refer to a person who chooses to live life according to the Torah. He says that this verse extolls one who develops his or her character traits. He will wear them for all to see and will be given much honor and respect.

Malbim renders the word “marvadim” to refer to expensive jewelry. There are two points being stressed here, the first is that she has such trappings and the second is that it was given to her in most dignified way in which she felt that she deserved it (עשתה לה, she earned for herself). I believe that the explanation is as follows.

There are three comments that the great sage Rebbe Akiva made throughout the Talmud regarding marriage. Let us present them all together and gain a beautiful understanding of marital harmony.

1- Sotah 17a: Rebbe Akiva says that if a man and woman work together, they bring Hashem’s presence into their homes.

This is a magnificent goal; how does one accomplish this?

2- Nedarim 50a: Rebbe Akiva told his students, “שלי ושלכם שלה הוא, all that I have accomplished and all of your learning is all to the credit and in the merit of my dear wife, Rachel.” He appreciated and gave her acknowledgment for all that she did for him!

3- Also, we find (there): Rebbe Akiva promised to buy his wife jewelry when they would become rich!

These three statements summarize the way to treat one’s wife, with love, care, and respect! The final tie in is the Avos D’Rav Nosson (6:2) that states that Rebbe Akiva bought his wife the most expensive jewelry (A golden Yerushalayim adornment) which was fit for a princess. Rebbe Akiva’s married students saw this and complained to him stating that their wives were going to be jealous and they could not afford such a stunning piece! Rebbe Akiva responded, “my wife gave up everything for my sake so that our home could be adorned with Torah, I owe this to her.” Rebbe Akiva taught us the importance of giving jewelry to the Aishes Chayil in sincere appreciation for her greatness and love and support that helps build the Jewish home.

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Love and Respect – Parshas Kedoshim 5771

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Posted by Rabbi Yosef Tropper
April 29th, 2011
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This entry is part 30 of 31 in the series Torah Sweets Volume 3

It is interesting to note the words which Chazal state regarding why the Torah puts the father before the mother when commanding us to honor our parents and the mother is placed before the father regarding fear. In our Parsha it states: “A man shall fear his mother and father (Vayikra 19:3).” In the Aseres HaDibros it says, “Honor your father and your mother (Shemos 20:13).” Chazal (Kiddushin 30b) state that one is more naturally inclined to love and honor his mother for she encourages him with kind words; one is often more inclined to fear his father for he often dispenses punishment which elicits fear. Thus, the Torah states, honor both parents, and it places the father first to fortify the responsibility even though it may be more difficult.

The psychological implications are quite powerful. A person gains love and respect through kind words and not through demanding interactions. It is important to note that the Torah is not criticizing either parenting style. There is a place for being soft and a time to reprimand as well. In fact, the Gemara states that the fear of the father often comes on account of the father teaching his son Torah and its serious laws. The point though is the thought and sensitivity in giving over a message and in building a healthy relationship. Love, care and respect breeds honor.

The Parsha begins by extolling us to be holy. The next two commandments mentioned are that of properly interacting with parents and that of keeping Shabbos. These represent the two categories of commandments, between man and his fellow person and between man and God. We imbue holiness into our lives by showing love and respect to Hashem and by recognizing the great love and respect that Hashem has for us.

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Truth and Sincerity (Rachav) – Letter Lamed – Part 2 – The Aishes Chayil Style

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Posted by Rabbi Yosef Tropper
April 29th, 2011
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This entry is part 30 of 31 in the series The Aishes Chayil Style

לא תירא לביתה משלג כי כל ביתה לבש שנים.

“She fears not snow for her household, for all of her household is clothed in scarlet wool.”

The Aishes Chayil protects and cares for her family’s wellbeing. The Midrash (Mishlei 31) states that this verse refers to Rachav who invited Yehoshua’s spies into her house for protection. In repayment for her deed, when the Jews wiped out her city of Yericho they spared her entire household. She was told to tie a scarlet thread in her window and the entire house was left untouched. Chazal say that Rachav began her career as a most sinful harlot, but repented at the time that the spies came. She eventually married none other than Yehoshua himself and was the grandmother to 8 Kohanim and Neviim, including Yirmiyah and Yechezkal HaNavi (Megillah 14b).

What was her secret to greatness? The Gemara (Zevachim 116b) tells us that when the spies came to her house she was in the process of repenting. She told then that she had been a harlot from the time that the Jews went out of Egypt forty years before and was mending her ways now. When she pulled up the spies, she used three tools that she had used for her sins in the past. She had a side window, rope, and flax pile which her customers would use to enter her home and hide under. When she pulled up the spies through the window using the rope and hid them under the flax pile, she said, “Hashem, with these objects I sinned in the past before You, now please see that I am using them for good and grant me forgiveness.” This was the ultimate repentance.

Rabbi Shimon Schwab explains that Rachav repented from a place of absolute truth. Why did she have a side window, rope and hiding spot? Because she knew her business was a sin and was embarrassed about doing it publicly. It was specifically from this deep place of truth that she repented wholeheartedly and connected to Hashem with a sincere repentance and conversion. She took her sins, admitted them and made amends. I think that this is why the way she was saved from death was specifically through a red rope placed in her window. This hinted to her great act of correcting her sin with the rope and window. Her desire and commitment to truth was what made a her a most virtuous and special person. Yehoshua saw her sincerity and greatness and saw that from her heart of truth would come some of the finest men that Klal Yisrael produced, dedicated to telling over the prophetic instructions of Hashem.

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Motherly Protection – Letter Lamed – Part 1 – The Aishes Chayil Style

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Posted by Rabbi Yosef Tropper
April 12th, 2011
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This entry is part 29 of 31 in the series The Aishes Chayil Style

לא תירא לביתה משלג כי כל ביתה לבש שנים.

“She fears not snow for her household, for all of her household is clothed in scarlet wool.”

The Aishes Chayil is a most caring mother. She sets her children up to succeed. Colored clothing grants the best protection against the cold weather (Rashi). The Aishes Chayil cares for the spiritual and physical wellbeing of her family. This verse also expresses the merit that she gained through her charity which was enumerated in the verses above. Her family can rest assured that they will be well taken care of by Hashem just as she cared for others in need (Malbim).

The Midrash explains that the Aishes Chayil helps her family live a happy and productive life that leads to Olam Habah and not Gehenim. Whereas, it is well known that Hell is comprised of fire, the truth is that it is more elaborate than that. Chazal say that the punishment of Hell is divided between 6 months of fire and 6 months of snow. The Vilna Goan explains the depth here. Fire burns off the impurity brought upon one’s soul for committing evil sins. Snow is a punishment not for sins committed, but rather for sins of omission, positive commandments that were not fulfilled. Hence, fire is a punishment for transgressions of Lo Sasah, negative commandments and snow is the punishment for unfulfilled Mitzvos Asei, positive commandments. Turn away from evil and do good. We always talk about evil people burning in Gehenim as the fire is for negative transgressions. The Aishes Chayil teaches her children how to stay away from wrongdoing and to be diligent in adhering to the positive commandments as well. She also teaches them that even if one did sin, Hashem always accepts those the repent and mend their ways. Hence, her family is taught how to live life and is not scared of even the more minor snow punishment.

It comes as no surprise that the Midrash here states that the Aishes Chayil’s family is taught how to live life properly with Mitzvos. ‘Her house is dressed in shanim (literally: “two”)’ this refers to the two positive Mitzvos of Shabbos and Bris. Both Mitzvos represent the sanctity and unique connection that the Jews have with Hashem. The Aishes Chayil teaches her family how to gain happiness and success through connecting with the Creator of the world!

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The Birth of a Nation – Pesach 5771

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Posted by Rabbi Yosef Tropper
April 12th, 2011
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This entry is part 29 of 31 in the series Torah Sweets Volume 3

One of the catchiest songs of the seder comes all the way at the end. “Who knows one? I know one! One is Hashem!” We go through the entire list of numbers from 1 thru 13 that cover the core of Jewish values. 1 God, 2 Luchos, 3 Patriarchs, 4 Matriarchs, 5 Books of the Torah, 6 Books of the Mishna, 7 days of the week (Shabbos), 8 days for circumcision, etc. All of the items are highly relevant to our religion, all except for one, 9 months of pregnancy. What is that all about? How is pregnancy something that is exclusive to the Jewish people?

I believe that the answer to this question puts the entire seder into perspective. The stage of pregnancy represents the idea that something is brewing and developing inside. Despite all of the near deadly pain and trials of carrying a child and going through labor, the time of pregnancy is truly that of building life! We as Jews believe that Hashem runs the world and that despite all of the trials and tribulations that He puts us through, it is only for the purpose of perfecting us and giving us the ultimate life. All of the suffering and oppression in Egypt was for the purpose of building us and perfecting us as a nation. It was only because of our purification process in Egypt which brought us intimately close to Hashem that we merited to go out and receive the Torah. We grew in our faithfulness and attachment to Hashem. So too, in life, the birth process teaches us to see the life and beauty in the challenges. “One only acquires Torah if he is ready to kill himself over it (Berachos 63b).” Only toil brings worthwhile results. Indeed, the Torah itself calls the Exodus the birth of our nation, “…to take a nation out from inside (literally: from the stomach of) another nation” (Devarim 4:34).

Another important lesson in pregnancy is the sensitivity that a mother has in caring for her child that is developing. The pathogenic outside environment can cause issues for the fetus. Whatever the mother eats, consumes or inhales can have lifelong effects on the baby. The sensitivity and care needed is immense. And so too when we are at the seder we are reliving in the developmental stage of emuna. We are being reborn and we want to instill in our hearts the proper Torah perspectives on emunah, connection to Hashem, the passion for Yiddishkeit and the love of truth and growth. Thus, we strive to be sensitive to the spiritual power of Pesach.

“Who knows 9? I know 9! 9 are the months in which the baby is born!” A powerful Jewish perspective of life and that of instilling the beauty and power of Pesach deep inside our hearts!

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Full Circle Chessed (Tzorfasi and Shunamis) – Letter Chof – Part 2 – The Aishes Chayil Style

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Posted by Rabbi Yosef Tropper
April 7th, 2011
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This entry is part 28 of 31 in the series The Aishes Chayil Style

כפה פרשה לעני וידיה שלחה לאביון.

“She spreads her palm to the poor man and extends her hands to the destitute person.”

The Midrash (Mishlei 31) tells us that this verse expresses the greatness of the Tzorfasi woman who took care of Eliyahu HaNavi with bread and water (see Melachim I:17). The Batei Midrashos (II:16:12-13) breaks up the words “she spreads her palm…” to refer to the Tzorfasi woman who cared for Eliyahu and the words “she extends her hands…” to refer to the Shunamis woman who cared for Elisha (see Melachim II:4), the great student of Eliyahu. What is going on here?

What is interesting to note is a recurring theme seen in the lives of the two women who took in Eliyahu and Elisha. Both of them had a child that died and was then brought back to life by the prophet who was staying by them. More so, the two children who were revived were none other than Yonah the Prophet and Chavakuk the Prophet. What does this all mean?

The most clear lesson is one that the Aishes Chayil wishes to instill in her family. When we do kindness and perform Mitzvos, Hashem takes care of us in return. The verse extolls the virtuous acts of Tzedakah that the Aishes Chayil performs. The two women teach us that when they performed kindness to others, Hashem repays the kindness to them as well. The Midrash (Vayikra Rabbah 31:4) states that Hashem says, “if you take care of other Jews, I will take care of you!” The Tzorfasi and Shunamis both took care of a Talmid Chochom who came to their house. In this merit, their children were saved from death by the Eliyahu and Elisha who both performed Techiyas HaMasim on the children. The children grew up to be prophets themselves for this is the stuff of Jewish leaders, care, dedication and love for others.

The Aishes Chayil strives to express to her family the excitement and rewards that Hashem bestows upon one who passionately cares for others.

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Peace and Respect – Parshas Metzora 5771

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Posted by Rabbi Yosef Tropper
April 7th, 2011
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This entry is part 28 of 31 in the series Torah Sweets Volume 3

The Torah tells us that one who suffered from tzaras had to go through an atonement process when the tzaras began to get smaller. The beginning verse in our Parsha states that when the Metzora thought that he was ready to be reexamined by the Kohen (14:2) “…the Metzora should go out to the Kohen.” The next verse seems to contradict this by saying, “The Kohen should go out to see him (the Metzora). What is going on here, should the leper go to the Kohen, or should the Kohen come to him?

Rabbi Moshe Feinstein zt”l says that from here we learn an important lesson in life. Both the leper and the Kohen should focus on their part in what they have a responsibility to do! They should both go out to greet each other! Rav Moshe states that this is an important lesson in many situations in life.

Rabbi Chaim Volozin explains in Avos (1:12) what it means to be a follower of Aharon HaKohen and to ‘love peace and pursue peace’. What do the Mishna and the verse (Tehillim 34:15) mean by “love peace and run after it”? He says that we should try our best to do our part in seeking solutions and ways to work with others. What happens when we feel that the other party is not doing their part? The verse and Mishna tell us, “pursue peace anyway!” That is what is meant by the stressing of “run after peace!” Continue to uphold and stay true to your moral and ethical character commitments! This is a hard task and certainly expresses greatness on the part of Aharon and anyone who emulates him!

Indeed, Chazal (Taanis 4a) tell us that when Yiftach accidently swore to give his daughter as a sacrifice to Hashem, he had a simple solution to remedy his mistake. He should have had his vow annulled by the Jewish leader Pinchas. But alas this never happened. Yiftach said, “Pinchus should come to me, after all, I am the Chief Judge of the Jewish Nation.” Pinchus refused to go stating, “Yiftach should come to me, after all, I am the Chief Prophet of the Jewish Nation.” And between the two of them Yiftach’s daughter was lost. Chazal say that both of them were badly punished for although each felt that they intended their front for the sake of heaven, nevertheless, their personal ego prevented them from doing what was right. Yiftach died a painful death in which his body dislodged one limb at a time and Pinchus lost his prophetic abilities.

The significance of these two punishments is understood in light of the nature of their sin. The Jewish Nation is seen as one body, where each person is part of the special nation and serves his or her unique function just as the body is made up of diverse limbs and functions. Yiftach was not properly in line with this perspective and he saw himself as an individual who was separate and better than others. Hashem therefore punished him correspondingly by separating limbs from his physical body. Pinchas was the illustrious grandson of Aharon HaKohen and was expected to embody the traits of his grandfather. When he showed himself to be lacking in that department, he lost the privilege of divine prophesy. Being close to Hashem is a privilege that is awarded to those that are willing to open their hearts and respect others. When Pinchus closed his heart to another Jew and did not act with proactive alacrity in order to help someone in need, he lost his connection to Hashem. We can assume that both Yiftach and Pinchus recognized their mistake and repented for it, and their lesson carries on and teaches us the importance of doing our part. May we all merit to emulate Aharon’s love and pursuit of peace.

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Torah Guidance – Parshas Tazria 5771

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Posted by Rabbi Yosef Tropper
March 31st, 2011
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This entry is part 27 of 31 in the series Torah Sweets Volume 3

If someone found that he or she was inflicted with Tzaraas, he would contact the Kohen in order to receive his diagnosis. Whatever the Kohen said was the final decision. The Kohanim had many Mikdash related jobs and responsibilities. They brought the Korbonos, sprinkled the blood, and performed most of the Avodah, but the Tzaraas department has always perplexed me. Why is it that the Kohanim were appointed by Hashem to deal with the questions and decisions related to Tzaraas, perhaps a doctor would have been better suited?

Rabbi Moshe Feinstein zt”l (1895-1986) explains that this advent expresses a fundamental lesson regarding our entire Torah outlook. He says that people should not think that the Rabbis are only useful for deciding religious laws. The Rabbis have input, advice, and guidance to share with us regarding our everyday living as well. The Mikdash was a holy and spiritual place, but the Kohen’s reach should not end there. The Kohanim dedicated their lives to the service of Hashem and were experts in Torah law. The Tzaraas malady showed that someone had an issue in his personal integrity. He was not honest, he was stingy or he was speaking Lashon Harah (Erachin 15b). This was a matter that deserved to be brought to a Talmid Chochom in order to gain guidance in how to improve. Certainly, stated Reb Moshe, the Torah requires one to seek medical attention when sick (“V’Rapo Yirapay”), however, there is another Torah requirement as well. One should seek Torah guidance in all areas of life to know how Hashem wishes for us to act.

Bava Basra (116a) states, “if one has a sick person in his home, he should go to the Chacham and have him beg Hashem for mercy.” Our Rabbanim and Gedolim have much insight and support to provide us with. Whether it is a topic of business, marriage, Chinuch or another personal matter, one should seek the guidance of a Torah authority whom he knows and trusts.

Our Parsha teaches us the importance of connecting with the great Jewish leaders in any time of need for any topic in the world. May we all merit to receive clear and proper advice that will bring us closer to Hashem and others and will help us achieve much success and happiness.

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Proactive Actions – Letter Chof – Part 1 – The Aishes Chayil Style

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Posted by Rabbi Yosef Tropper
March 31st, 2011
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This entry is part 27 of 31 in the series The Aishes Chayil Style

כפה פרשה לעני וידיה שלחה לאביון.

“She spreads her palm to the poor man and extends her hands to the destitute person.”

The Aishes Chayil holds the key to success in life. She does not wait for opportunity to knock at her door. Her life is too valuable to wait for that. Instead, she actively pursues the things that are worthwhile and important to her. In this verse, she is described as pursuing the poor people in order to fulfill the Mitzah of Tzeddakah. She sends out her hand to find them (based on Alshich). Rashi also points out that this verse hints to the fact that Torah only resides by one who makes himself like a poor person who is desirous of food and nourishment. The way to acquire Torah is to passionately desire to connect to it. The Aishes Chayil has a thirst for growth and this is a factor in her success.

The Gra points out that there are two distinct types of poor people mentioned here, one who is embarrassed to take (עני) and one who is so poor that he goes around begging in public (אביון). The Gra says that this is why the verse implies that the Ani is given money in private and the Evyone is cared for in public. Alshich points out that this is also why the Ani is given a generous donation (from her palm [singular]), but the Evyone receives even more support (from her hands [plural]). The Aishes Chayil strives to recognize the individual needs of each person that she interacts with and to fulfill that need in a most sensitive and personalized way. Tehillim (41:2) states, “אשרי משכיל אל דל ביום רעה ימלטהו ה’, praiseworthy is someone who utilizes thoughtfulness when taking care of the poor, Hashem will repay this to him in his personal time of need.” Why does one get such a beautiful reward for caring for the poor? The Yerushalmi Peah (37b) explains that the person in this verse did not simply make a donation to someone in need. Rather, he or she found out about another in trouble and calculated how to help and support this person in a most sensitive way. Can I give him a job, a loan, an encouraging word? When someone shows such care and sensitivity towards others, Hashem opens up the gates of heaven and showers this kindness right back at you. The Aishes Chayil’s delicate understanding of others needs makes her a most special wife and mother and allows her to actively help those whom she interacts with.

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