Parshas Toldos: The Expensive Bowl of Soup

Rabbi Shmuli Gross

In this week's Parsha, we learn the episode in which Esav sells his Bechora for a pot of lentil soup. It is astounding to consider that Esav would be willing to make this deal. Having grown up in the house of Yitzchak, he was certainly aware of the axiom that, “one moment of Olam Haba is worth more than all the pleasures of Olam Hazeh put together” (Avos 4:16). It is true that Esav was focused on physical pleasures, but did he really consider this a good deal?

I heard the following insight from Rabbi Yonah Sklare. The Possuk says, “Esav said to Yaakov ’pour into me some of that very red stuff for I am exhausted.’ He therefore called his name Red” (Bereishis 25:30). Rabbi Sklare asked, “when you name a person you name them based on their essence. The fact that the soup was red seems to be a side point, so why did he name him Red?” He answered that red is a flashy and attractive color that catches the eye. Esav called it “this red stuff” because his value system was based on externalities; this was what he noticed. This blinded him from seeing things in their proper perspective. That is why he was called “Red,” because his nature was to be pulled in by the lure and brightness of Olam Hazeh. Red (אדם) is the same letters as man (אדם). This is because one of the tendencies of man is to become blinded by the brightness of Olam Hazeh and to therefore not be able to see things in their proper magnitude.

This creates a quandary. How can Hashem expect us to beat our Yetzer Hora when our nature is to become blinded and pulled in by Olam Hazeh? The resolution is we each have a Neshama, a deep intellect that can sense what is Emes and what is Sheker. In addition, we have Torah and Mussar Seforim which are replete with timeless lessons and include the value of Olam Haba and the pettiness of Olam Hazeh. Our job is to take a step back from the world and learn Torah and Mussar and internalize these teachings so that we stay focused on what really truly matters in life and what is just a “plain old bowl of lentil soup.”

Now we can understand why Esav gave everything up for a bowl of lentil soup. The Torah (Bereishis 25:27) describes him as a “man of the field.” This means he chose to make Olam Hazeh his goal and pursuit in life as an end unto itself and not as a way to serve Hashem. Therefore when he saw the red soup, he was not able to make an accurate assessment of its proportionate value.

Olam Hazeh is full of “very red bowls of soup.” The way to keep our value system prioritized is to learn and internalize a lot of Torah and Mussar. May we be Zocheh to make decisions that reflect the truth about what is valuable and what is merely a “bowl of soup.”

Parshas Cheyei Sarah: Thank you Hashem!

Rabbi Yair Degani

The Parsha enumerates the length of Sarah Imeinu's life in a strange way. “Sarah’s lifetime was 100 years, 20 years and 7 years; the years of Sarah’s life.” Why does the Torah not simply say that she lived 127 years?

I once heard a Pshat which is very relevant for the times we are living in. Throughout Sarah Imeinu’s life, she would always say “Mizmor L’soda,” Psalm 100, which thanks Hashem. Even when she was going through a difficult time and would have to say Kapital Chof (20) which talks about “Yaancha Hashem B’yom Tzara” (may G-d answer you on the day of distress), she would still say “Thank you Hashem.” Even when she was surrounded by enemies and would be in a situation of needing to say “Shigayon L’Dovid”, Psalm 7, she would still say “Thank you Hashem.” So the Pasuk is telling us that Sarah lived her life saying “Thank you Hashem” (100) even when she was in a situation of distress (20) or surrounded by her enemies (7). We should learn from Sarah Imeinu that in any difficult situation we encounter, Hashem is in control and we need to say “Thank you Hashem.”

There is a story of a poor furniture maker, Yankel, from Poland, who did not have enough money to put food on the table. His Rav suggested that he try to get a job in America, but no matter what happens he should always express gratitude to Hashem. He traveled to America and met somebody named Nick, who hired Yankel to make furniture while Nick did the sales, splitting the profits 50/50. It was nearing the end of a successful year when Yankel got a telegram from Poland saying that his father had died and he had to sit Shiva.

Towards the end of the Shiva, Nick came by and told him that he needed his signature to take out money from the bank to pay him. He trusted Nick and signed the paper. The day after Shiva, he went to work, but noticed the lights off and the door locked. He quickly ran to the bank. The bank manager broke the news to him that the paper he had signed was a letter saying to transfer all the money in his account to Nick.

He went home and, through his tears, kept on saying “Thank you Hashem.” Eventually, he left his house and walked by his old store. A couple of frequent customers went over to him and asked him to make furniture for them and he realized that he could really run his own business. He went to the bank manager and asked for a loan so he could start up his business again. The bank manager agreed to lend him the money on condition that he begin studying for the tests to earn a green card so he could legally lend him money as an American citizen. Yankel eventually took the test, passed it and became an American citizen. He got a real loan and ran a successful business, making even more money than he had while working with Nick.

Eventually, he returned to Poland, having learned why the Rabbi told him to always be grateful to Hashem, but he was soon to find out an even bigger reason.1939 arrived and rumors were spreading that Jews throughout Europe were being sent to concentration camps as part of Hitler’s “Final Solution”. Many people raced to the American embassy to try to get a ticket out of the country but to no avail. Yankel went to the teller at the embassy, and before he was sent home like everybody else, he presented his green card, and because he was an American citizen, he was able to obtain tickets for him and his family to get out of Poland.

May we all merit to say “Thank you Hashem“ even in difficult situations and see his kindness!

Parshas Vayeira: If you Sacrifice for Hashem you Can’t Lose

Rabbi Aron Shear

In this week's Parsha, after the angels leave Avraham on their way to Sedom, an interesting thing happens. The scene freezes, and Hashem, so to speak, has a conversation with Himself. Hashem says “how can I hide from Avrohom that which I am about to do (meaning the destruction of Sedom)? Avrohom doesn’t know my plan to destroy Sedom, and therefore can’t pray on their behalf. I need to tell him so he can do so.”

The Chasam Sofer says, Avrohom had not reached the level of prophesy that Hashem would feel that it would be his business to know about the destruction of Sedom. But how can this be, since know Avrohom had found Hashem by himself in a world of idolatry, and Chazal say Avrohom’s Maseches Avodah Zarah was four hundred Dafim, folios. The answer is that he could have worked on himself and became a great prophet worthy of being privy to all the plans of Hashem. In fact, the Torah told us about Chanoch, that he walked with Hashem and was no more, for Hashem had taken him away. Chanoch had worked on his own personal spiritual growth to the extent that his soul left his body, and he became like an angel. However, this was while the rest of the world was spiraling downward, until they needed to be destroyed by the Mabul. Avrohom, on the other hand, decided that he had a different mission in life. He felt that he was in this world to bring the existence of the creator to the Pagan world. So he gave up his own spiritual growth for this purpose. Now, before the destruction of Sedom, Hashem said, “it really isn’t Avrohom’s business to be made aware of the coming catastrophe.” However, the reason that it isn’t his business is because he sacrificed those lofty levels of spiritual growth, not for his own gain but for My sake. To help bring the knowledge of My existence to the world. How can I not treat and deal with him as if he had worked on himself and reached those spiritual heights?

In another place, the Chasam Sofer brings the posuk, “A righteous man will flourish like a date palm, like a cedar in the Lebanon he will grow tall.” He explains, a cedar is very tall but does not produce fruit, whereas a date palm produces fruit but is smaller because most of its nutrients are used up by its fruit. We can apply this posuk to Avrohom. When a righteous person is like a date palm, like Avrohom, he is not only concerned for his own growth, but also worried about helping others. We could therefore say he lost out on those spiritual heights he gave up on. Dovid Hamelech tells us not to think like this. If the righteous person sacrifices for the sake of Hashem, then he will be dealt with as if he had become that lofty cedar, and he won’t lose out.

Many times we have arguments with people, where we feel that by giving in we would be giving up our position and dignity. But if we take this lesson to heart, that by giving up for the sake of Hashem we cannot lose out, then we can be Mevater, give in, and bring peace to our lives and the world. I heard many times that when someone would come to Harav Aharon Leib Shteinman zt”l with a matter between himself and his neighbor, Rav Aharon Leib would say, if you are Mevater for the sake of peace, you will never lose out. Let’s take this message, which is the message of Avrohom Avinu’s life, and always be the one to be Mevater Leshaim Shamayim, for the sake of Hashem. Hopefully, through this, we will merit mercy from Hashem, and see an end to all of our suffering.

Parshas Lech Lecha: Tried And Tested

Rabbi Elie Starr

The Mishna in Pirkei Avos tells us that Avraham was given 10 tests and withstood all of them. Parshas Lech Lecha opens with one of these tests, and the name actually is the test-“Lech Lecha”. HaShem appears to Avraham and tells him to leave his land, his birth place, and his father’s house and go to an unknown land in which he will become a great nation and be blessed.

There is a disagreement among the commentators as to what the 10 tests of Avraham were. However, they all agree that Lech Lecha was one of them and almost all of them include Ur Kasdim which was only alluded to in last week’s parsha. Whereas the test of Ur Kasdim is only hinted to and the test of Lech Lecha is explicit, what then is the significance for us of Lech Lecha compared to Ur Kasdim?

The test of “Ur Kasdim,” being willing to give up his life in a fiery furnace because he refuted Avodah Zara, seems greater than “Lech Lecha” and it was without any command from HaShem and before HaShem even appeared to Avraham. Avraham had to use his own logic to discern that there was a creator and he was practically arguing against the whole world. Avraham could have argued, if I die now who will take up the cause of teaching the world that there is a Creator. With Lech Lecha, on the other hand, HaShem came to him and explicitly told him to go and follow Him. Furthermore, HaShem promised that he would become a great nation and he would receive all sorts of Brachos.

The Sifsei Chaim, based on the Alter from Kelm, explains that all of the tests which Avraham Avinu had before HaShem revealed Himself to him, were within Avraham’s Seichel (logic) and not by the Command of HaShem. Those tests were only hinted to in the Torah. But Torah is beyond logic and the Torah wants to stress the Avodah of Avraham that was beyond logic: serving Hashem and overcoming tests by Mitzvos that are beyond our understanding. When a person understands a Mitzvah and fulfills it according to logic, it is easier because there is push from within. When there is a command from HaShem telling a person to do a Mitzvah, this involves being Mevatel to HaShem’s Ratzon, especially when there is no apparent logic to the command. This is how R’ Dessler explains Emunah, faith. It is not believing what you understand with logic, rather Emunah starts where Seichel ends.

The Lech Lecha test is explicitly stated in the Torah because it defies logic on many levels. R’ Zilberstein points out that Hashem did not tell Avraham at first where his final destination was going to be or even which direction he was going. Imagine what he felt like when his neighbors saw him packing up his belongings. “Where are you going?” “I don’t know.” “Why are you going?” “Because G-d told me to.” Avraham looked like a fool to them. Also, Rav Moshe points out that Avraham could have argued with HaShem that He could simply give him the blessings in his current location. Despite these apparent flaws in “Lech Lecha” and more, Avraham did not even question HaShem or make any complaints, even though it did not make sense logically. This is what separated this test and the rest of Avraham’s tests from that of Ur Kasdim. And this paved the way for our Avodas HaShem. We learn from Avraham Avinu that the foundation of serving HaShem is to first use our intelligence to bend our will to follow what we know is logically correct even if it is painful and difficult. Then we must approach that which is beyond our logic to follow the Torah and Mitzvos even where logically we don’t understand why HaShem commanded us to keep the Mitzvah. We just follow HaShem’s word because we were commanded to do so.

Parshas Noach: Kindness at it’s Best:

Rabbi Yissochar Dov Merling

This week’s Parsha discusses the Tzaddik Noach. Many people have tried to explain the difference between Avrohom Avinu and Noach. When I was in Yeshiva, R’ Chaim Dov Keller zt”l would insist that we must not degrade Noach. The Torah calls Noach a Tzaddik and a perfect or complete person. They don’t say that about you and me!

Why then do some of our Rabbis explain differences between Noach and Avrohom? It would seem to me to be true, that if Noach was such a great person, that the question must be asked why is Noach not one of the Forefathers of the Jewish people?!

The Midrash relates that Avrohom Avinu learned his life’s work of doing kindness FROM NOACH! He met up once with Noach’s son, Sheim and asked him, “How did you all merit to leave the Teivah?” To which Sheim replied, ”In the merit of doing extensive kindness to the animals in the Teivah.” Avrohom said to himself, ”If the reward for kindness is so great, even kindness to animals, all the more so kindness done to people!” And with that, he embarked on his lifelong service of Chessed.

If so, we must understand why Noach was not counted as one of our Forefathers. Therefore, we must distinguish between Avrohom, Yitzchok and Yaakov, and Noach.

Rashi tells us that there was an internal difference in the way each of these great men related to Hashem. Noach walked with Hashem- he needed support, while Avrohom walked before Hashem- he strengthened himself and stayed righteous on his own. This is hard to understand since we know that no one can overcome their evil inclination without help from Above. How can we claim that Avrohom was able to stay righteous on his own?

Perhaps, in light of Rabbi Benzion’s shlita remarks this past Shabbos, we may understand this in the following way. When being asked to invite guests, there are those who will be willing to do it, despite the background or personality of the individual. Others, though, may be hesitant for fear that their guest’s lack of background may influence their family negatively. Perhaps this was the difference between them. Noach definitely cared about his generation, but he felt he needed a support to ward off the negative influences, and therefore he did not involve himself and bring evil people into his house. Avrohom, on the other hand, was confident that Hashem would help him to not be influenced by the negative aspects of his guests, Arabs, or the like, and insisted on performing kindness, trusting that he would be protected. He would tell his guests to leave their Avoda Zara outside or wash it off their feet (Arabs used to worship the dust from their feet) and invite them to eat. After eating, when they owed him for his kindness and food, he would demand that they bless Hashem instead of paying him. That way the people all walked away with the memory and message that Hashem runs the world. So, despite what happened at the beginning of the meal the Bentching brought the message home.

So we see, Avrohom didn’t say there’s too much at stake, forget it, I’ll stay away from people, rather he devised a plan how to accomplish the goal of giving others the greatest kindness of all: the knowledge that Hashem is in charge.

Avrohom was proactive about inviting people. May we all merit to build homes of kindness.

Parshas Beraishis: Teshuva Precedes Creation

Rabbi Yitzchak Lubchansky

It is not a coincidence that we begin reading Parshas Bereshis on Simchas Torah and that Shabbos Bereshis is the Shabbos that leads us into the winter months. What is the lesson from the Yomim Noraim that is reinforced in this week’s Sedra?

The Kozhnitzer Maggid in Avodas Yisroel (Avos 5:8) addresses those people who wait until the last minute to think about Teshuva in the month of Elul. He exhorts us to constantly be involved in the process of introspection and correcting our ways. After the uplifting season of Elul and Tishrei with the Shofar, Selichos, the Yomim Noraim and finally with Sukkos and Shmini Atzeres, the time of Teshuva out of love instead of awe, how can we take the inspiration to live a life of Teshuva with us?

The Pri Ha’aretz in Parshas Re’eh points out a fascinating concept. Chazal tell us that the Malachim were opposed to the creation of man on the grounds that he would eventually go against the will of the Ribono Shel Olam. Nevertheless, the Gemara tells us (Pesachim 54a) that Teshuva is one of the things that preceded Creation. Although it is difficult for us to understand, the framework for the process of repentance was already in place before man was created, and only through this was man able to be created. The world was created on the grounds that man will sin and be able to return to Hashem and He will accept us back. The Revid Hazahav, a talmid of the Ropshitzer Rov writes in a number of places that the idea that man will sin and do Teshuva is the only way that the 13 attributes of Hashem that we recited throughout the Selichos period can manifest in this world. If there is no sin, we cannot say that Hashem bears iniquity and cleanses us.

According to the version of the Gemara Kiddushin 49b found in the Rif, if someone betroths a woman on the condition that he is completely righteous, his betrothal is valid because he may have had a thought of Teshuva. Although there is a time and place for the full Teshuva process, a brief moment of introspection and recognition of our misdeeds, says the Pri Ha’aretz, is enough to tap into the power of Teshuva to reconnect with the Ribono Shel Olam to the point that regarding this most serious matter in Halacha his actions are considered valid.

As we depart from Elul and Tishrei when hopefully we were fully immersed in Teshuva, we tend to put it aside as the Avodas Yisroel lamented. We read about the creation of man in Parshas Bereshis to remind us that the only way the Ribono Shel Olam could have created us was by establishing the concept of Teshuva beforehand.

Understanding Aramaic at the Seder

Rabbi Yitchok Lubchansky

In his commentary on the הגדה, the ויגד משה of סערדאהעלי (otherwise known for his extensive work by the same name on the דינים and מנהגים of the סדר) has a fascinating observation about the layout of the סדר. He notes that both the introductory and the concluding sections of the הגדה are in לשון ארמית, Aramaic, whereas everything in between is in לשון הקודש. That is, we begin מגיד with הא לחמא עניא and we conclude נרצה with חד גדיא. The ספרים tell us that Aramaic represents concealment, as opposed to לשון הקודש which represents that is revealed. When we read the פסוקים of the תורה, we see the words as they are written, but behind them is the explanation that is found in the תרגום which is not be explicitly read in the פסוק itself.

The ויגד משה explains that the goal of the סיפור יציאת מצרים on פסח is to bring us to אמונה שלמה, complete belief in the רבונו של עולם. We see from the discussion of our departure from מצרים how He watches over us and is intimately involved in every aspect of our lives with His tremendous kindness, and it is only Him who has dominion over the land and the heavens to do as He sees fit.

Therefore, says the ויגד משה, we begin and conclude the סדר with Aramaic, because through the מצוות of the night we come to the realization that even when we are living in times of concealment and we do not clearly see the יד השם, through the “revealed” words of the discussions of the ליל הסדר, in between the “concealment” of לשון ארמית, we reinforce our אמונה שלמה that the רבונו של עולם is indeed involved in our lives at all times with tremendous kindness.

In the הגדה הלל נרצה, authored by the ערוגת הבושם (the grandfather-in-law of the ויגד משה) there is another explanation for why we recite הא לחמא עניא in לשון ארמית. He cites that some have the מנהג to recite a piece from the זוהר before the סדר (which happens to be another introductory section of the הגדה in לשון ארמית) which tells us that the רבונו של עולם Himself comes to every סדר on ליל פסח and He declares the pride He has in His children who are fulfilling the מצוות of פסח and telling over the סיפור יציאת מצרים.  He cites the גמרא in מסכת שבת that tells us that while it is usually preferred to daven in לשון הקודש, if we are in the presence of a חולה   we can pray in לשון ארמית. Although the מלאכים who usually assist in bringing up our תפילות do not understand לשון ארמית, since the שכינה is present at the bedside of a חולה, we do not need the services of the מלאכים. Says the ערוגת הבושם, we begin the סדר with a declaration in לשון ארמית to show that we recognize the רבונו של עולם Himself is present with us for the ליל התקדש חג.

Perhaps we can be כורך these two concepts together. We say הא לחמא עניא in a way that reflects the concealment we experience, but this expression is said in a way that reminds us that the רבונו של עולם is truly with us on the ליל פסח, and בעזרת השם we will carry this lesson with us to קבלת התורה and throughout the year. 

The Meaning of Freedom

Rav Mendy Stern, Shlit”a

Chazal mandated many activities and laws throughout the night of the Seder, in order for us to feel like בני חורין, people who are free. We are required to drink four cups of wine. In addition we must lean while eating the matzah and drinking the four cups of wine. We eat vegetables with a dip twice during the seder, once for Karpas, and once for Maror. All of this is done in order to engender within us a feeling of חירות, freedom.

Sometimes it is hard to see the forest for the trees. We get caught up in the details of the performance of the mitzvah, and we might miss the experience of חירות that we are supposed to achieve. I think it would be a good idea for us to step back before we start the Seder and reflect on the meaning of חירות, and how we should feel special and ennobled on this night. This hopefully will help us to attain the mood and the mindset that Chazal wanted us to have on this night.

The Rosh Yeshiva of Ner Yisroel, Rav Shmuel Yaakov Weinberg Zt”l gave us a profound insight into the meaning of חירות. The Rosh Yeshiva pointed out that Pesach is unique among all other Yamim Tovim in that there are specific Torah laws that apply specifically to Erev Yom Tov, the day before Pesach. The most obvious one is the actual Korban Pesach, the korban for which the holiday is named, which is brought on the afternoon of the 14th of Nissan, Erev Pesach.

Even nowadays when we are unable to offer the Korban Pesach, we are still affected by it. A day in which a Jew offers a korban takes on the status of a Yom Tov. Since all Jews were obligated to offer the Korban Pesach, most work is forbidden after midday. One cannot cut nails or take a haircut after midday for that very reason. Of course, Chametz is also forbidden starting from midday.

Rav Weinberg explained that by starting the laws of Pesach on Erev Yom Tov, the Torah is teaching us the significance of preparation when it comes to reaping the spiritual benefits of the Yom Tov of Pesach. While it is advantageous and worthwhile to prepare spiritually before every Yom Tov, preparation is integral to capturing the meaning of Pesach. If one fails to prepare beforehand, he will be unable to access the true spiritual benefits of the Yom Tov of Pesach.

To appreciate what it is about Pesach that is so unique, Rav Weinberg posed a fundamental question about one of the very names of Pesach. We refer to Pesach in our davening as זמן חירותינו, the season of our freedom. Of course, we mean that Pesach is the time when we stopped being slaves to Pharaoh and the Egyptians. Could it not be argued, though, that “freedom” is the wrong term for us to use? In truth, all we did was change masters, going from slaves to Pharoh to being servants of Hashem. What exactly do we mean when we refer to Pesach as the time of our freedom?

The Rosh Yeshiva explained the fundamental difference between a slave and a free person. A slave has no ability to make any meaningful decisions. His very time is not his own, and must be used according to the dictates of his master. A free person on the other hand is master of his own destiny, and is free to choose what to do at any given moment. The Jews at the time of יציאת מצרים received the gift of בחירה, free choice. Although we are now bound to the service of Hashem, and are, in fact, required to make the correct choices, the choices are nevertheless ours to make. Our actions are not imposed upon us as they are imposed upon slaves. This, then, is the freedom that we achieved on Pesach, the ability to make choices.

This truth goes even deeper. Now that we can choose, we are held responsible for our choices, and therefore our choices have meaningful impact. As the Mesilas Yesharim says in the first chapter, when a Jew chooses positively, he lifts himself spiritually and lifts the whole world with him. If he chooses incorrectly he falls and drags the rest of the world with him. The power to choose, and the correspondingly monumental impact of our choices was given to us by זמן חירותינו.

This is the meaning of the mishnah in Pirkei Avos (Avos 6:2), אין לך בן חורין אלא מי שעוסק בתלמוד תורה, “No one is free except one who learns Torah.” Freedom means the ability to make choices, but choosing without knowledge is like flipping a coin; it cannot be considered a choice. Only one who has learned Torah, and knows what is a truly positive choice, is equipped to make an informed decision, a meaningful choice. Only such a person can be called truly free.

We can now understand the imperative of spending time in preparation before Pesach. A person who doesn’t live with understanding of the responsibility and consequences which go along with חירות cannot really be said to be making choices. He doesn’t appreciate the necessity of carefully scrutinizing each action to ensure the proper choice, because he doesn’t understand the impact his choice will have. 

The Yom Tov of Pesach specifically demands that we spend time thinking about our כח הבחירה, our ability to choose right from wrong, and understanding the responsibility that comes with it. Without that preparation, we will not properly utilize the great gift of חירות, aka choice, that we were given on Pesach. Without contemplating the meaning and responsibility of freedom, we are not truly free. 

Rav Weinberg’s words create a new imperative for us. חירות is the gift of בחירה, that which separates us from the rest of creation, and makes us better than animals. It is the knowledge that our actions, thoughts and speech matter. It is an extremely empowering feeling, albeit a sobering one. If we take time to think about how special we are, that we make a difference, we can indeed feel like בני חורין, nobles and free men. We are those whose actions are meaningful; leaders and not followers.

Of course, these feelings should accompany us the entire Yom Tov, indeed for our entire lives, not just the Seder night. However on the night of the Seder, when this gift was first granted us, we have the unique ability to internalize it, and to thank and praise Hashem for giving it to us. May we all merit to utilize this Yom Tov of Pesach to recognize the immense significance of our choices; of who we are as בני חורין.

Last, But Certainly Not Least, A Chat with Jim Goldman

Hakol: Jim, thanks for talking with Hakol.

Jim: It’s my pleasure.

H: It’s been said that you spend more time at the Kollel than some of the Kollel members. What makes you decide to spend so much time at the Kollel?

J: When I’m here, I can just feel the Achdus. We are all one, and the love that comes from every single person here is just unbelievable. I also love that everyone here is always willing to learn with me.

That’s why Covid was really hard for me. I missed feeling everyone’s love. There was a time before things opened back up completely, that only Kollel members were allowed to be in the Kollel building. I tried to tell the Rosh Kollel that I am a member of the Kollel! But that took a while.

H: A lot of your time is spent with Rabbi Yaakov Israel, in his morning shiur. What can you tell us about that?

J: One word: Exciting. Rabbi Israel’s excitement makes everyone else excited! I try to keep him from screaming, but as the shiur goes on, his passion builds, and there’s just no holding him back! And that is Rabbi Israel!

One other thing about Rabbi Israel’s shiur. We had been learning Maseches Sotah, and we finished and made a siyum during Covid, via Zoom. What’s amazing is that now, Daf Yomi is doing Sotah, and I’m getting to learn it again!

H: That must be such a special feeling. Thanks for being here, and thanks for the hugs!

HILLEL AND THE HAGGADAH

Rabbi Yaakov Israel
Chaver Kollel

HILLEL AND THE HAGGADAH Rabbi Yaakov Israel

A number of years ago, I asked a highly-respected and accomplished member of our kehillah how he had achieved all that he did. He told me matter-of-factly that he can pinpoint a time of transformation. He had been procrastinating for years regarding certain important projects. Then came Pesach, and he heard one of the Rebbe shlita's talks over the Yom Tov in which he discussed how avdus, servitude, can be comprised of self-imposed shackles, and that the time of cheirus, freedom is when we can more easily break loose of those shackles. This person took these inspiring words to heart and made certain resolves that took hold and brought him to a different place of commitment and success.

I was wondering: Can we find a specific aspect or theme that runs through the Yom Tov that can serve as a reminder to maintain this mindset? I would like to suggest a theme that might seem counter intuitive at first glance, but can actually fuel this resolve. A couple of weeks ago, I came across a line quoted from a Piyut of Parshas Parah (written by Rabbi Elazar HaKalir). It states: “If one does not make himself low like a hyssop and a tolaas he shall not purify with the hyssop and tolaas...”. (The red heifer purification which is needed for the bringing of the Korban Pesach, entails using hyssop grass and a thread dyed crimson with the blood of the tolaass, some lowly insect). In other words, a basic fundamental prerequisite to the purification process and the Korban Pesach is working on humility. What is humility? The definition can often be misconstrued. It is really very simple: it is the realization that everything that I am or have comes from the Rebono Shel Olam. The seforim write about this middah of anavah that no matter what level one is on, he can always strive higher.

I then started to think it through, and to me it seems that this theme plays itself out everywhere in the Avoda of the Yom Tov. I will offer a few examples [some of which are already brought in seforim] and would challenge you to find others because there are many more. However, before we continue, let us ask a very basic question. We all know that at the Seder we are supposed to act like kings. At first glance this seems to be the polar opposite of the middah of anavah. My father shlita quoted in the name of Rav Yisroel Mantel shlita (Rav of KAJ in Washington Heights) who explained the whole Seder experience as “Eved Melech - Melech” - “a servant of a king is a king.” Let's explain this with a mashal: If you were a top servant of a king, you would try your utmost to fulfill everything he wants. You are like the king since everything you are and all that you do is the will of the king. An anav is someone who recognizes that it's all from Hashem. He will subjugate himself totally to the will of Hashem, (how can I not...), and nothing will get in the way. On Seder night we are supposed to come to that realization to such an extent that there really is nothing between us and Hashem, and that we are like the King Kaveyachol! We can now understand, as well, how anavah takes away shackles: The more we align ourselves to the will of Hashem and don't put ourselves in the way, the more we can accomplish!

Some more examples:

1 – Matzah as explained in the seforim represents the breaking of the “puffing” and bloating of our ego. The speed and alacrity that is intrinsic to the baking process should readily inspire us to apply that zeal to knocking down our haughty thinking. This also explains the super stringency that is unique to getting rid of every morsel of Chometz

2 – The Mitzva of Haggada that is done in a question and answer format states that even the greatest of

the great needs to ask, and even if we know it already: “afilu kulanu chachamim...”

3 - The Mitzva of Karpas which entails taking vegetables that lie low in the earth.

4 – We break the Matzah. It seemingly wasn't enough that we already have this unleavened bread but we break it!

5 – We begin Maggid with “This is poor man's bread...” Right from the beginning we make clear what type of bread we will be eating tonight! The implication of poverty is relying on Hashem! We also express that we are presently in galus and clearly not by our own desire but because Hashem willed it, and that next year we hope to be in Eretz Yisroel.

6 – “Maschil B'gnus”. We begin the story with the derogatory parts. Perhaps, part of this is to drive home that we weren't always so good...“Ve'achashav kervanu hamakom lavodaso... And now Hashem has brought us close to his service”. In other words, Hashem made us great, and without Him we would have nothing!

7 –Maggid reaches its climax with an almost unrestrained surge of exhilaration and gratitude: “Lefichach anchnu chayavim lehodos... Therefore we are obligated to thank etc.” We want to explain loud and clear that all we have is from the Rebono Shel Olam, and that we are avdei Melech!

8 – There are very strict halachos regarding how the matzah is eaten. This also drives home the fact that we are Avdei Hashem. Our food is from Hashem and we eat it because Hashem commanded – every Mitzva is exact.

9 – And now for the Hillel connection... Before consuming Koreich, we state that we are eating this as a “Zecher L'mikdosh K'Hillel, a reminder about the Bais Hamikdosh, according to the opinion of Hillel”, and we go on to describe what Hillel did - “Kein asah Hillel....”. The fact that we mention the reason behind this “zecher l’mikdosh” intrigues me. There are many other times that we do things as a zecher l’mikdosh, but only here do we mention the whole story of Hillel. Perhaps, Chazal specifically want to invoke Hillel at the Seder. Chazal point out how Hillel epitomizes the middah of Anavah! (Shabbos 30B). Could his name (mentioned twice!) serve as another reminder of a primary middah that should be on our minds tonight?!

10 - There is a famous question on what is said in the Haggadah that Hashem Himself Bechvodo Uveatzmno took us out of Mitzrayim. Didn't Moshe Rabeinu take us out? There are many answers. Someone pointed out to me an answer from the Haggadah of the Vilna Gaon: Moshe Rabeinu was the humblest of all people. Whenever he did something he would make it especially clear to everyone that it wasn't him; it all came from the Rebono Shel Olam - which was the truth. Therefore it was Bechvodo Uveatzmo because in the eyes of everyone (not just Moshe!) it was crystal clear that it truly was the Rebono Shel Olam who took them out - without anyone else's help! This is hinted to the one time that Moshe Rabeinu is mentioned in the Haggadah: “Moshe Avdo” Moshe [Hashem's] servant. He is also a servant who did the Mitzva of Korban Pesach and Hashem took us out without Moshe doing anything!

If one looks through a machzor at the tefilla of Pesach morning right before the beracha of “Ga’al Yisroel”, he will notice a very inspiring and moving piyut imploring the Rebono Shel Olam to redeem us. The piyut, which is made up of 3-4 stanzas, starts with the words “Berach Dodi”-“Hasten My Beloved”. I remember from my youth how this piyut was chanted with a very unique and stirring melody. The starting words of each stanza are taken from the last pasuk in Shir Hashirim, (which can be argued to be the last words of the official Seder Night Haggadah). The term “Dodi”- “My Beloved or Friend” in referring to the Rebono Shel Olam is almost nonexistent in Tanach outside of Shir Hashirim. Here specifically, there seems to be a connection between the term “Dodi” and the Geula, the redemption.

The Medrash on one of the pesukim in Shir Hashirim states that the term “Dodi” is a hint to Moshe Rabeinu. Perhaps this ending of the Haggadah is to bring home the integral lesson of the night: the humility of Moshe Rabeinu and that Eved Melech, Melech. We are stating that we can totally subjugate ourselves to the will of the Rebono Shel Olam. [It is also noteworthy that we refer to Moshe Rabeinu as Dodi, my friend. In other words we are stating that we all have the same status of Avdei Hashem!].

Chazal mention how the Geula will not come until the haughty are no more (Sanhedrin 98)! May we be zocheh to exemplify the middah of anavah and in turn break our shackles, “Hasten My Beloved” and be zocheh to the Geula Shelaima Bemeheira Veyameinu!

Why the Rush?

Rabbi Elie Starr
Chaver Kollel

"מצה זו...שלא הספיק בצקם של אבותינו להחמיץ עד שנגלה עליהם מלך מלכי המלכים הקב"ה וגאלם"

This matzah is eaten because the dough of our forefathers did not have time to rise before Hashem, the King of kings, revealed Himself and redeemed them. (from the Haggadah)

In his sefer מתנת חיים---, HaRav Matyisyahu Solomon asks two questions on this pasuk. First, granted that the story was that their dough did not have enough time to rise at the time of יציאת מצרים, but why did the Torah designate that זכירת יציאת מצרים should be specifically through this מעשה? Secondly, why does the בעל הגדה use this language עד שנגלה עליהם מלך מלכי המלכים הקב"ה , a language not found elsewhere by the 10 מכות, to describe this moment?

The מתנת חיים brings an amazing p’shat from the מהר"ל in גור אריה פרשת ראה. The מהר"ל explains that HaShem wanted to take us out of מצרים in a way that would make it crystal clear that it was His יד החזקה taking us out, and no one would be able to say that we left of our own accord without assistance. If, however, the world would see that פרעה, the king of the most powerful nation, מצרים, is hurrying בני ישרא-ל to leave before their dough even had time to rise into bread even though בני ישרא-ל wanted to wait longer to allow the bread to bake, that would be testament that it was clearly only the hand of HaShem that took them out.

We see that even though בני ישרא-ל wanted to leave מצרים, at that moment, however, בני ישרא-ל wanted more time to bake their dough into bread, and הקב"ה arranged that specifically at that time פרעה and מצרים would drive בני ישרא-ל out and everyone would recognize that it was the Yad HaShem that took us out. And the מהר"ל in גור אריה פרשת בא explains why it was necessary to add the words “עד שנגלה עליהם מלך מלכי המלכים הקב"ה וגאלם" as opposed to just saying that “we eat the matza to remember that the מצריים drove us out and there wasn’t enough time for the dough to rise,” because the בעל הגדה wants to stress that הקב"ה wanted to redeem us specifically in this way to show that it was He who revealed Himself at that moment and redeemed us.

Now it is also very understandable why the Torah wants us to remember the Geulah through the mitzvah of matzah. Because the fact that the dough didn’t have time to rise wasn’t just a small detail of the story but rather it played a major role in demonstrating that the Geulah happened only through HKB”H and that we were not a contributor.

Based on the Maharal, the מתנת חיים explains one more difficulty in the wording of the Haggadah. Why wouldn’t it have been enough to say עד שנגלה עליהם הקב"ה? Why the additional מלך מלכי המלכים? He answers that Pharaoh wanted בני ישרא-ל to leave immediately, at night. Moshe and Aharon told Pharaoh that בני ישרא-ל would not leave like bandits in the middle of the night, and they would leave by day. The next day however, the בני ישרא-ל did not actually want to leave at the precise moment that they left. As the Maharal explains, they wanted more time for their dough to rise. So, essentially none of the parties involved wanted Yetzias Mitrayim to happen at the moment that it actually occurred. Pharaoh and Mitrazyim wanted it to be earlier, and בני ישרא-ל wanted it to be a little later! In the end, however, עצת השם היא תקום - Hashem’s will was done. It took place at the precise moment that only HKB”H wanted it to, showing that all the other powers, even kings, are powerless in controlling the outcome against HaShem’s desires. This is a fulfillment of the pasuk in Mishlei (21:20) מים לב מלך ביד השם- The heart of a king is like water in the hand of Hashem. Therefore, at the time of the גאולה HaShem is described uniquely as מלך מלכי המלכים.

Achdus: The Driver of our Geulah

Rabbi Shlomo Jarcaig
Chaver Kollel

The Korban Pesach has many Halachos which make it different from all other Korbanos. The Maharal explains that all of these unique Halachos revolve around the theme of Achdus, the unity of G-d and the Jewish People. Achdus is the force that gave this Korban the capacity to propel our Geulah in Mitzrayim, and it can help us today to feel as though we are experiencing the Geulah. Hashem chose us to be the One nation of the One and only G-d. The Maharal explains how many of the halachos are about oneness. To wit:

We specifically must offer a ONE year old sheep. The Jewish people are compared to sheep. Chazal say that the sheep is the most “unified” of all the animals in that an injury to a part of its body causes waves of pain throughout its entire body. This models the unity of the Jewish People. When one Jew performs a Mitzvah, or any other action, we’re all affected.

• The Korban must be roasted whole- in ONE piece.

• It may not be eaten raw or cooked. Whereas cooking tends to cause the pieces of meat to separate, roasting causes the liquids to leave the meat and it contracts, remaining whole.

• No bones are allowed to be broken. Even after it is roasted the Korban remains ONE body.

• The Korban is eaten in ONE night. (Many other Korbanos may be eaten over two nights.)

• The Matzah, which represents our freedom, and the Marror, which represents our slavery are eaten as ONE with the meat of the Korban. We thus express an understanding that both situations come from the same source, and are part of the same UNIFIED Master plan. It’s only with that realization that we can truly appreciate our redemption.

• The Korban Pesach is the only Korban for which every one of us has a responsibility to be designated ahead of time as part of a group.

  Despite the clear emphasis of unity, there is, paradoxically, an element of separation in the Korban Pesach. Although it must be eaten with ONE group in ONE house, you are not allowed to join with another group of Jews if you were not a designated member of their group when the Korban was offered. This disallowance locks people into their individual groups, no longer allowed to be a part of the entire whole. Yet this, too, demonstrates the very nature of the Klal Yisroel collective. The importance of the individual.

  We are not simply identical cogs in G-d’d great machine. Every one of us has our own unique and special role and place, and if we were to be, chas v’shalom, removed from the community, our unique position would be unfilled. We each need to be aware of that in advance. Find our place, and be consistent with our place and role.

  It’s also important for every Jew to to help every other Jew find their place. In fact, at the beginning of the Seder we announce that anyone who needs a place can join us. We do this because we realize that if another Jew isn’t experiencing Pesach, our own redemption is not complete. Although it’s not practical for all of us to be together eating the same Korban, we all unite by strengthening our immediate circle of influence; the group we are with.

  Whoever you are together with this year, take the opportunity to express your appreciation for their unique contributions which make Klal Yisroel whole.

Biyur Chometz: Removal of Chometz and the Yetzer Harah

Rabbi Tzvi Libber
Chaver Kollel

Rabbeinu B’chaye, in his epic work, Kad Hakemach (ערך פסח (א elaborates on the prohibition of chometz on Pesach. Chometz corresponds to the Yetzer Harah. A basic dough would be matza when it is baked, but with the leavening process that causes the dough to rise, it becomes chometz. Just as the leavening process makes the dough change as it swells, so too the Yetzer Harah tries to make us change by distorting our thoughts and, ultimately, our actions.

We are called upon to remove chometz from our ownership in three areas. When we remove and burn the chometz, this is symbolic of removing the Yetzer Harah in our actions. When we verbally state that we relinquish ownership and consider it like dust, this is symbolic of removing the Yetzer Harah from our words. Finally, when we confirm the nullification in our hearts, this is symbolic of removing the Yetzer Harah from our thoughts.

Is it actually possible to remove the Yetzer Harah? Our actions, words, and thoughts are indeed mostly in our control and we can choose to listen to our Yetzer Harah or not. However, how can we remove the actual Yetzer Harah, i.e. the very desire to do wrong?

The Torah tells us that Hashem hardened Pharaoh's heart, and he therefore refused to set the Jewish people free. If Pharaoh had been able to make an honest judgment call after enduring devastating makos, he would have chosen to send the Jews out in a hurry. However, Hashem hardened his heart and he illogically insisted that the Jews stay while he suffered through more makos.

This begs the question, why did Hashem take away Pharoah’s free choice and then hold him accountable for his forced decision?

The Midrash (Sh’mos Rabbah 13:3) and Rishonim (Ramban and Tur, Vaeira 7:3) explain that as a result of Pharaoh's consistent sins against Hashem and the Jewish people, he lost his ability to choose to repent under the concept of עבירה גוררת עבירה “one sin leads to the next” (Avos 4:2).

Chazal (Yoma 76a) tell us regarding the judgment process of Hashem: מדה טובה מרובה ממדת פורעניות the measure of good judgment is greater than the measure of punishment. Based on this concept, we can conjecture as follows: if one can lose his inclination to choose to do good (i.e. his yetzer tov), by making many bad choices, all the more so can one lose his inclination to do bad (i.e. his Yetzer Harah) by making many good choices.

Perhaps this is what Rabeinu B’chaye is trying to convey as the message of the mitzvah of biyur chametz. We are supposed to purge ourselves of the yetzer harah itself, our evil inclination, by taking stock of all of our thoughts, words, and actions. We need to be sure that everything we think, say, and do is in line with Hashem’s will. By becoming proficient and more scrupulous in not following our Yetzer Harah, we will have done biyur chometz within ourselves, as we will merit to rid ourselves of the Yetzer Harah iy”H.

A Time to Be Silent, And A Time to Speak

Rav Michel Twerski, Shlit”a
Founder and Nasi of the Kollel

Starting with the very first paragraph of our answer to the four questions, Ma Nishtana, and on through the Haggadah.-we are urged to speak. to narrate, and to tell our freedom stories- “and the more that one recounts, the better it is.” Indeed, the great 16th century Kabbalist, the Ari HaKodosh, leaves no room for doubt. Pesach, he says, has a meaning beyond its conventional understanding of Passover.

According to the Ari, Pesach can be seen as a combination of two shorter Hebrew words: "Peh" and “Sach" which translate as “the mouth began to Speak.” Pesach thus celebrates not only the release of Jewish bodies from bondage, but the release of tongues from silence. Hence. he concludes, the unique significance of narration and "Haggadah" on this holiday.

Since we find no Biblical or Rabbinic reference to an unnatural suppression of speech during our sojourn in Egypt, we are obliged to seek some other explanationof this remarkable “liberation of words”' alluded to by the Kabbalists. Where shall we look?

My vote goes to a common express we often use to describe the verbal ramblings so prevalent in our times. Someone asks., “What did he say?” We respond, “Oh, nothing!” Long. drawn out and pretentious speeches, complicated lectures and com­mentary are frequently dismissed as so much rubbish with nothing more than this brief, but crushingly accurate evaluation - “Oh, nothing!” “What did all that mean?” “Oh, nothing!"' “Do slaves speake?” Of course they do! “What do they talk about?" "Oh, nothing!”

Well, what do slaves talk about? I suspect that they speak about what happened during their day: what they did, with whom, when, what the boss said, what the prospects of getting promoted are, etc. They probably muse about the possibility of rest-time, and what they would do if they had it. Unquestionably, slaves come home to discuss their hunger, their thirst, their unsatisfied appetites and needs, and how they might better be confronted. More than likely, they speculate about the "Pharaoh"' and the latest intrigues of the palace elite. That's slave talk! What does all this amount to? “Oh,nothing!”

Wait a minute! Isn't that what we free, emancipated Americans spend most of our time discussing? And, does that perhaps mean that we are slaves?

My reading of Pesach and its theme suggest that this holiday underscores precisely that message. The Passover liberation was meaningful then, and is so now, only to the extent that a new expectation in Jewish speech was established. Words had to be found which transcended the pedestrian concerns of life, to transport the soul beyond the moribund and the finite to the living and the infinite. A new verbal currency had to be struck to ignite the heart and the imagination of mankind to more sublime horizons than those which accompany all living things to their humble graves. On Pesach, Jews were granted look at the exciting grandeur of their soul. All at once, a new topic for discussion came into being. A nation imbued with a sense of its eternal essence burst into song. A people convinced of its spiritual promise launched into a dialogue on its newly discovered aspirations. The new concerns revolved around identifying bondage.learning about self discipline, and finding ever more effective ways to grow and become the being described by the Psalmist as just a little lower than the angels. What are these new words and speech patterns called? Sinai called them - Torah! Pesach replaces “Oh, nothing!" sentences with verses that uplift and exhort man to explore the far reaches of soul. The slave is unshackled from his earthly, moribund preoccupations to soar after the enduring rewards of spiritual adventure.

Passover is a time of inventory. What do we spend most of our time talking about? We really should listen to ourselves carefully. It is conceivable we will discover we are not nearly as free as we thought ourselves to be. Passover will then represent an opportunity to release our tongue from its slavish habits, so that we can begin our own Haggadah, the story of our personal freedom. Depending on the topic. there is indeed a time to be silent and a time to speak. Only those who are truly free know the difference.

(Reprinted from "Turning Pages," A digest of the writings of Rabbi and Rebbetzin Twerski.

This article was originally written in 1985)

Deepening our Connection

Harav Mendel Senderovic, Shlit”a
Rosh Kollel

At the Seder, we describe how the Torah teaches us how to respond to four types of children. The wise son asks: “"מה העדות והחוקים והמשפטים אשר צוה ה' אלקינו אתכם – “What are these testimonies, statutes, and ordinances that Hashem has commanded you?” And we answer him “according to the laws of the Pesach – we may not partake of Afikoman after eating the Pesach.” What is the meaning of this exchange?

The K’sav Sofer explains this with a parable that his father, the Chasam Sofer, would tell to distinguish between two types of people who perform the Mitzva of Tzitzis. It is a universal custom that when two friends part ways, they leave each other with a memento of their friendship – a picture or some other personal item. The objective, of course, is to ensure that they don’t forget one another. However, if the parting is between a mother and her dear child, a gift is not needed to ensure that he won’t be forgotten. His memory is forever etched on her heart, and her love for him is constant. Nevertheless, there is use for a memento She holds onto a picture, or a lock of his hair, so that when her feelings of longing grow intense, she can assuage them by gazing at the keepsake.

So, too, it is with the Mitzva of Tzitzis. The Torah says: "וראיתם אותו וזכרתם" – “You shall see them and remember.” This is for those people that need a constant reminder of Hashem’s presence.

Hashem commands them to tie Tzitzis on their garments so that they should be cognizant of Hashem and His commandments. However, the truly righteous person does not forget Hashem. All his thoughts and actions are already for the sake of Hashem. He doesn’t need a reminder. For him, the Tzitzis serve as a source for deeper contemplation and closer connection to Hashem – seeing how the blue wool resembles the sea, which resembles the heavens, which resembles Hashem’s Throne of Glory.

Likewise, the K’sav Sofer explains, the wise son rhetorically asks: “What are these statutes that Hashem has commanded you?” I am the wise son who is constantly and forever conscious of Hashem’s kindness. I don’t have a need for reminders!”

To this we respond that if the Pesach was merely a reminder, the wise son would be correct. Remembering the exodus once a year would suffice that it never be forgotten, and, indeed, the wise son, who has Hashem in the forefront of his thoughts, would not need the reminder at all.

However, we explain, the objective is not merely to remember, but to relive and reexperience; to deepen our connection. אין מפטירין אחר הפסח אפיקומן – after the Pesach has long been eaten, its taste still lingers on our tongues. It is our deep love of Hashem and appreciation of His kindness that behooves us to never let the taste dissipate from our mouths.

May we all merit that, through performing the Mitzvos of the Seder, we stay forever conscious of Hashem in all our thoughts and actions, and continue to deepen our understanding of His ever-present kindness. Have a wonderful Pesach!

Jealousy for a Mitzvah

by Rabbi Tzvi Libber

In this week’s Parsha, one who has violated an oath is instructed to bring a sheep as a Korban to atone for his violation. The Torah then adds: 

ואם לא תגיע ידו די שה והביא את אשמו אשר חטא שתי תרים או שני בני יונה לה' אחד לחטאת ואחד לעלה (ויקרא ה ז)

And if his hand cannot reach enough (i.e. he cannot afford) [a] sheep,  [then] he shall bring two turtle doves or two young doves for Hashem, one for a Chatos and one for an Olah.  

The Torah tells us here that there is a special dispensation for the poor. Although the main sacrifice that should be brought in this instance is a sheep as a Chatos (sin) offering, the poor person may suffice with two birds: one for an Olah and one for a Chatos. 

This dispensation seems difficult to understand. The initial obligation that was required is one Korban; a sin offering in the form of a sheep. The poor person, though, is required to bring two korbanos: one bird as a sin offering and an additional bird as a Korbon Olah. This seems counterintuitive.  If the Torah is trying to lighten the financial burden of the poor by allowing them to bring a bird instead of the more expensive sheep, why does the Torah require the poor person to bring an additional sacrifice?

The Ibn Ezra explains. Since the poor person was unable to afford the sheep, thoughts of not trusting Hashem’s justice and kindness may have entered his mind. He is therefore required to bring an Olah to atone for the inappropriate thoughts of not believing in the justice of Hashem’s Master Plan.

My Rebbi, Rabbi Eliyahu Boruch Finkel zt”l, pointed out that from the wording of the Ibn Ezra it seems that the poor person is only bringing a Korbon for his potentially sinful thoughts regarding the challenge of being unable to afford a sheep. As an indigent person with less-than-perfect bitachon, it seems likely that this wouldn’t have been the first time that he felt jealous of wealthier people. Why is there an obligation to atone for his thoughts only in the context of a mitzvah?

Harav Finkel inferred that we must be dealing even with a person of high spiritual stature; someone who, in fact, would not fall prey to thoughts of jealousy in the arena of mundane worldly pursuits. However, even for such a person, it could well be too great a challenge to watch others outperform him in a mitzvah. It is therefore mandated for all Jews who bring the poor man’s version of this Korban to atone for thoughts of complaint against Hashem. Bitachon must reign supreme even when the desire is  for a more optimal Korbon.

We are told by Chazal (Bava Basra 21a) קנאת סופרים תרבה חכמה, the jealousy of the Torah Scholars will increase Torah knowledge. Although It would seem that Chazal are advocating “keeping up with the Schwartz’s” with regards to Avoda, that is only a tool of motivation.  We should be inspired by others’ accomplishments to work as hard as we can in our Torah study and Avodas Hashem. However, In the arena of final outcome, which is something beyond our control, jealousy is not a virtue.

May Hashem bless us all with the ability to learn and to fulfill all of His Mitzvos in a most beautiful way.

Have a good Shabbos!       

Purim: The Holiness of the Mundane

by: Rabbi Hillel Brody
Executive Director

Last Shabbos my wife and I, together with Rabbi Stern, had the opportunity to attend a Rosh Kollel Conference. We learned many new ideas connected to operating a Kollel, both from formal sessions, and, perhaps more importantly, from meeting and speaking to peers. The conference was also attended by some of the Gedolei Yisroel whose leadership and inspiration is so invaluable. We walked away with great chizuk to work better and harder at engaging more of our community in ever rising levels of Limud HaTorah, each person according to what is appropriate for them. 

One of the Gedolim who was there for Shabbos was Harav Chaim Yehoshua Hoberman, Shlit”a, the Rosh Yeshiva of the Mesivta of Long Beach. He shared a thought which touched me deeply. It was connected to Purim, but its message should resonate throughout the life of every Jew.

The Rema in his commentary to the Tur, דרכי משה סימן תרצו, discusses whether it is permitted to get married on Purim. On Chol Hamoed it is forbidden to get married because there is a concept of אין מערבים שמחה בשמחה; one should not “mix” joyous occasions. This is essentially to say that one may not dilute the celebration of the Chag with his own personal simcha. Does this concept apply on Purim?

The Rema brings several Rishonim who say that the rule of אין מערבים שמחה בשמחה does, in fact, forbid marriages on Purim. Then he says that although he does not feel himself worthy to argue on these Rishonim, he will share what he thinks. He points out that the concept of אין מערבים שמחה בשמחה is learned from the pasuk which says ושמחת בחגך, which implies that the festivity on the שלש רגלים should focus exclusively on the chag. However, the Rema reasons, there is no such verse when it comes to Purim. The Megilla demands only משתה ושמחה, with no limitation on what the simcha should be about. Thus, the Rema reasons that any form of celebration, even a personal simcha, fulfills the Megilla’s instruction. 

The Rosh Yeshiva invited us to explore this on a deeper level. While the Rema’s point about what the Megilla says may be well taken, shouldn’t we wonder why this is so? After all, Purim is an important celebration of the very salvation and continued existence of Klal Yisroel; wouldn’t it be appropriate to keep our focus on the meaning of the day?

Harav Hoberman explained this with a recollection from his youth. He related that many of his friends were the children of Holocaust survivors. Invariably, when it came time for each of these friends to marry, the parents could be found shedding copious tears. Of course, these were tears of joy, but the particularly intense emotional response from these parents was due to the incredible miracle they had experienced. They had not only survived, but they had gone on to marry, raise families, and bring their children to the chuppah. Their joy was the joy of their salvation.

Perhaps the Rema would explain similarly. On Purim we are to re-experience the salvation  of the Jewish People. It is the celebration of our continued ability to live regular Jewish lives. The celebration of a milestone of Jewish life is completely in keeping with this. And as the Rema says, “Anything which brings a person joy is sufficient” when taken in the context of our survival.

What a powerful, perhaps even vital, thought as we approach Purim. We hopefully have all heard and learned of many deep concepts that surround Purim. It is truly a very holy day. If we take Purim seriously, it would seem that we should spend as much time as possible with laser focus on the deep intentions of our observance of Purim. I have entered many a Purim trying to do that, and I continue to do so. But what happens when real life gets in the way? Purim is also an extremely busy day, full of apparently “mundane” activities, like taking care of the kids, preparing for the Seudah, putting that one last bow on the Mishloach Manos  and any number of other apparently pressing things which seem Divinely intended to distract us from the holiness of the day. How are we to engage in “real life” without having it distract us from the meaning of Purim?

The Rema is telling us that we are grossly mistaken. The “mundanities” of life are not mundane at all; they need not be a distraction! Can we not choose to see these responsibilities as a part of our celebration of the continued survival and thriving of Klal Yisroel? On Purim, we should focus on the fact that our lives - our “simple,” day-to-day lives - are a link in the chain of the eternity of Klal Yisroel, and that, too, is cause for celebration on Purim. (And, maybe even all year round!)  

Parshas Mishpatim: Understanding Another

By Rabbi Moshe Peretz Gilden
Chaver Kollel

אם כסף תלווה את עמי את העני עמך (שמות כב, פסוק כד)

 “When you are to lend money to [one of] my nation, the poor within you”. (Shemos 22, 24)

The Torah enumerates laws that govern the interactions between a lender and a borrower.  These laws cover areas such as charging interest, proper conduct in taking collateral and collecting the debt. 

Rashi (based on Medrash Tanchuma 15) alerts us to a peculiar word choice for describing the poor person who lives among you. The Torah refers to him as the poor within you. The Medrash explains: [We are to understand this as an instruction to] “look within yourself as if you are poor”.

What is the purpose of this introspection at the moment you are engaged in the Mitzva of lending? The Mitzva is at hand to perform. Carry it out, and that should suffice. 

Regarding this question, Horav Yeruchem Levovitz Zt”l, the venerable Mashgiach of Yeshivas Mir, emphasized in a lecture, “I will now reveal to you a great secret, that from it emerges a novel area of practical scholarship relating to the conduct between man and his fellow. (מצוות בין אדם לחברו)“  

What is this secret? He says that prior to studying the laws one must study the subject to whom these laws pertain. When it comes to interpersonal relationships and interactions, one must study their friend. What is the value of this other person? How many resources have been invested for him to become who he is? How much effort did he spend acquiring his belongings? If I have harmed his person, his possessions, his reputation or his dignity what effect did it have on him? 

That works for people we know, but how can one come to understand a person who is in need with whom he is not personally acquainted? The answer, says R’ Yeruchem, is that one must explore the feelings within himself, imagining what it would be like if he were to experience what this fellow is going through. This is the context which frames the laws. In the words of R’ Yeruchem, “Before studying Bava Kama (one of the tractates devoted to monetary law) one must study his colleague.” 

This principle is not merely a nice idea. It is nothing less than an absolute prerequisite to any true understanding of the law. The Mishnah in Avos says, “Im Ein Yir’ah Ein Chochma - if there is no awe, there is no Torah wisdom”. R’ Yeruchem interprets this as: If there is not a clear perception of Hashem (Yir’ah from the root to see, to perceive), there’s no Torah wisdom. We dare not attempt to grasp His will without first having a sense of who He is. Similarly, one cannot grasp laws pertaining to human interactions without truly seeing other people. 

Thus, the Torah tells us how to approach the Mitzva of lending money to someone in need.  “When you are to lend money to [one of] my nation, the poor within you”. Take the time and emotional energy to feel and grasp what it is to be poor. Only then can you truly understand the Mitzvah of helping someone in need. 

Have a wonderful Shabbos.

What Was I Thinking?

By Rabbi Mendy Stern, Shlit”a
S’gan Rosh Kollel

וָאֹמַר אֶל אֲדֹנִי אֻלַי לֹא תֵלֵךְ הָאִשָּׁה אַחֲרָי  (24,39) 

“And I said to my master, maybe the woman will not follow me.”

Rashi comments on this verse: אלי כתיב, בת היתה לו לאליעזר, והיה מחזר למצוא עילה שיאמר לו אברהם לפנות אליו להשיאו בתו כו', “The word אולי (maybe) is written here without the letter ו as if to read אלי (to me), because Eliezer had a daughter, and he was looking for a reason that Avraham should ask him to marry his daughter to Yitzchok.”

On the surface, Eliezer’s question to Avraham sounded quite reasonable: what should he do if the girl he finds refuses to follow him? Nevertheless, the  Torah indicates to us that there was an undercurrent of self interest in his words. Eliezer wasn’t exclusively concerned about the outcome of his mission, rather he was looking for an excuse to put forth his daughter as a candidate for marriage to Yitzchok.

This verse with its particular spelling, does not appear with the initial instructions which Avraham gave Eliezer; only later when Eliezer is relaying his instructions to Rivka’s family. The Kli Yakar asks why the Torah waited until this point to share this insight into Eliezer’s motivations. Should it not have been told to us as part of the original story? Why, then, is the word אולי written with a ו in the actual occurrence, and only written without a ו in the retelling? 

Many Gedolim have answered that Eliezer himself didn’t consciously intend to influence Avraham. His conscious motivation was to do his due diligence to make sure to fulfill his mission in the proper way. The truth, however, was that his question was motivated by his subconscious desire that his mission should fail, so that his own daughter would be requested as the wife for Yitzchok.

Only after Avraham Avinu told Eliezer in no uncertain terms that his daughter was not an acceptable match for Yitzchok did Eliezer realize what his true motivation had been. Therefore, only when Eliezer repeated the story to Besuel and Lavan did the Torah write אלי without a ו, because at that point Eliezer himself understood that that was what he had meant.

We learn from here a tremendous lesson. When a person has a vested interest in something, it is like a bribe that blinds him and prevents him from seeing the truth of his actions or words. A person in that situation can’t trust himself to make an objective decision, since his own self interests prevent him from seeing clearly.

For example, a person decides to forgo his usual nightly Torah class because he’s under the weather, and he wants to prevent himself from getting really sick. Sometimes that is indeed the case, and he truly needs the extra sleep. However, it is also possible that he is being lazy, and using that as an excuse.

It is very hard to pinpoint the truth in these matters. Even someone as great as Eliezer, who taught Avraham Avinu’s Torah to the masses, was not immune from this problem. If so, how can we expect ourselves to make the right decisions, and not be subliminally swayed by our self interests?

The first step is to be aware of the issue. If a person is conscious of his self interests and the subconscious challenge they can pose, he is no longer completely blind. He is at least aware of the potential problem. This doesn’t preclude him from deluding himself, but at least he has a chance to make an objective decision.

The best way to deal with this problem is to ask for advice. When you ask a friend, mentor, Rav or Rebbe for advice, they don’t have those selfish interests that you have. They are therefore able to look at the issue objectively and to guide you accordingly.

We should all merit to serve Hashem properly, by making the correct choices in all of our life decisions, be they great or small.

Have a wonderful Shabbos.

Following in the Footsteps of the Avos

By Rabbi Mendel Senderovic, Shlit”a
Rosh Kollel

The Torah introduces the Akeidah, Avraham Avinu’s final test, with the phrase “ויהי אחר הדברים האלה” – “And it happened following these things”. What things is the Torah referring to? Rashi quotes Chazal that the Akeidah was a follow-up to two conversations that had previously occurred.

One was a conversation between Hashem and the Satan. The Satan, in an attempt to downplay Avraham’s loyalty to Hashem, complained that after Hashem had granted Avraham a son at the age of one hundred, Avraham had made a great feast, and not sacrificed even one offering for Hashem. Hashem replied: “The entire feast that Avraham made was solely for the sake of his newborn son, Yitzchak. If I were to request of him to offer up Yitzchak as a sacrifice to me, he would surely do so.” It was after this exchange that Hashem chose to test Avraham.

The second conversation was between Yitzchak and Yishmael. Yishmael claimed that since he consented to be circumcised at the age of thirteen, he was far greater than Yitzchak, who was circumcised as an eight-day old infant. Yitzchak replied: “You gave up only one part of your body for the sake of Hashem. If Hashem would ask me to give up my entire being for His sake, I would gladly do so.” Hashem then tested Yitzchak to see if indeed his actions would conform to his words.

The Akeidah had a dual purpose. It was the ultimate sacrifice, countering the Satan’s complaint, and also the ultimate Bris Milah, to negate Yishmael’s argument. The merit of Avraham and Yitzchak’s standing up to the test would continue to bring salvation to their children throughout the generations.

When the time came for Hashem to redeem the B’nai Yisrael from their servitude in Mitzrayim, He commanded them to perform two Mitzvos – the sacrifice of the Korban Pesach, and the Mitzvah of Bris Milah.

It is not coincidental that the Mitzvos that B’nai Yisrael were commanded to do were to actualize the intentions of Avraham and Yitzchak at the Akeidah – an animal sacrifice in accordance with Avraham’s “sacrifice”, and Bris Milah in accordance with Yitzchak’s “Bris”. For us to benefit from the merit of our Avos, it is not enough that we are merely their progeny. We must show that we wish to emulate their deeds.

Chazal tell us חייב אדם לומר מתי יגיעו מעשי למעשי אבותי אברהם יצחק ויעקב – One is obligated to say “When will my actions reach those of my forefathers Avraham, Yitzchak and Yaakov.” We need to follow in their footsteps. Certainly, it is true that their level is lightyears ahead of ours. However, it is likewise true that we have no idea as to what levels we can attain.

As long as we don’t put limits on what we expect from ourselves, and we aim for the ultimate, we will merit the Divine assistance to reach our full potential.