ויכתב משה את מוצאיהם למסעיהם על פי ה’ ואלה מסעיהם למוצאיהם (במדבר לג:ב

“Moshe wrote the events of their journey to their destination… and the following are their travels and their happenings” (Bamidbar 33:2).

The commentators are confused as to why the verse repeats and switches the order of the words, “מוצאיהם למסעיהם, the events to their destination”. The verse ends by stating, “מסעיהם למוצאיהם, their travels and its events”. What is going on here?

The Dubna Miggid explains that there are two ways to leave a place. The first is to run away from where you are coming from. The second is to run towards the destination to which you are heading.

The Jews left Egypt with a focuson escaping the suffering they endured there, but Moshe was trying to teach them that their focus was incorrect. They should be leaving with the focus on where they were headed and how Hashem took them out to give them the Torah and Eretz Yisrael! The excitement should be focused on the destination, not the escape!

This is why the verse says that Moshe wrote “מוצאיהם למסעיהם”. His focus was on the destination where they were headed. However, the fact is that the Jew’s perspective was, “מסעיהם למוצאיהם”. They focused on the journey away from Egypt.

Life’s hurdles are seen through different lenses. There are always challenges; our choice is how we view them. If we are focused on the long term goal, then as we move forward through the challenges, we draw inspiration and hope for the great future that awaits us individually and as a Nation. However, one who is trying to escape and get away, will feel hindered and stopped by every setback.

Moshe taught the Jews that the proper perspective is to focus on the journey forward and to not look back and lose hope. Hashem sends us challenges with the goal of bringing us to perfection and success in living a Torah life. May we all rise to the occasion and achieve success and fulfillment.

Parshas Mattos and Masei always fall out during the three weeks between Shiva Asher B’Tamuz and Tishah B’Av. The Seforim (Shlah) teach us that we must learn a lesson from the weekly Parsha that relates to the calendar where it falls out. What is the connection?

Mattos begins by discussing the laws of Nedaim, vows. Rav Tzaddok HaCohen has a rule based on Chazal that the first time that a concept appears in the Torah, that is a manifestation of what the item/person is in the deepest way. The first time that we find the concept of Neder, a vow, in the Torah (not to be confused with “Shavuah” which is an entire different topic) is by Yaakov Aveinu. Beraishis (28:20) states that Yaakov vowed to Hashem that if Hashem would protect him and provide him with his needs, Yaakov would dedicate himself to Hashem.

Rav Gedalia Schorr zt”l points out that thus we see that a Neder is utilized to turn to Hashem and achieve closeness through recognizing that He is the sole provider. Chazal tell us that the Tzaddikim take on a Neder when the times get tough. They wish to bring themselves closer to Hashem.

This is the precise goal of the Three Weeks, we strive to connect with Hashem and to recognize that He is the only provider and One capable of redeeming us.

Pinchas is well known for his act of zealousness for the honor of Hashem. He watched Zimri sin and brought him to justice without fearing retaliation. Chazal tell us that Pinchas later became Eliyahu HaNavi. The Pirkey D’Rebbe Eliezer teaches us that because Pinchas stood up for the sanctity and holiness of the Jewish Nation, Hashem granted Eliyahu the special privilege to attend every Bris, circumcision, that the Jews make. This is why we have a chair present at the Bris called, “the Kesay Shel Eliyahu”.

Pinchus showed what the fiber of the Jewish Nation is made of. He stood up and did what was necessary despite what others thought about his actions.

The Gemara (B”K 60b) states that when one hears dogs laughing it connotes the fact that Eliyahu has come to town. What does this mean?

The simple explanation is that when Eliyahu comes, it is for a Bris. When there is a Bris, there is left over food put out in the trash and the dogs get a feast, thus they are laughing.

Maharal states (there) another explanation. He says that the dogs are sensitive to spiritual forces and when they feel Eliyahu present they laugh as his holiness is so foreign to them.

Eliyahu represents the Jewish ideal of spirituality and pursuit of truth. The dogs are those that oppose this and live life pursuing food and personal pleasures. Even they recognize how far form the ideal they are when they sense the Holy Eliyahu.

Eliyahu HaNavi is the one that will announce Mashiach to us. His message of truth and self-sacrifice is the one that will bring that announcement closer and in our days.

Much time is allotted in the Torah to the story of Bilaam’s disgrace through the actions and words of his donkey…. What is the lesson here?

The Gemara (Sanhedrin 98a) tells us that Mashiach will arrive riding on a donkey. Why this specific animal? When Avraham took Yitzchok to the Akaida, they rode on a donkey and when Moshe came to Egypt to speak to Pharaoh he also utilized a donkey. What is the significance?

I believe that the first place to begin is Perek Shirah. The song of the donkey is none other than a most classical and Kabbalistically well known verse (Divrey HaYamim I 29:11). “To Hashem is Greatness, Strength, Splendor, Victory, Beauty, all that is in the heavens and earth, to Hashem is the Kingdom”. This verse hints to the recognition of the seven sefiros, traits of Heavenly action, beginning with Chessed and culminating with Kingship. Why does the donkey sing such an exalted song?

What is more perplexing (and in truth will be the answer to this quandary, upon proper understanding,) is the Maharal’s explanation of the word “חמור, donkey”. Maharal states that the most physical of all animals is the donkey and its name connotes this, “חומר, physicality” (thus it is a supreme insult to be called a ‘donkey’).

This is the exact reason that the donkey is the mode of transportation for all of these people. Ramchal explains that the ultimate Kiddush Shem Shamayim comes when there is darkness and from the darkness emerges the recognition that Hashem is in truth in total control and is guiding every aspect of life. Hence, the darker the evil appears, the more of an amazing revelation comes out upon resolution. So too, if even the most physical and lowly of all animals is able to be sanctified and recognize Hashem, this is the ultimate revelation and appointment of Hashem as King.

This is why Chazal tell us that Avraham, Moshe and Mashiach all rode (and will ride, in the case of Mashiach) the exact same donkey. This represents purification of the physical. The donkey sings about the Kingship of Hashem, for that is the ultimate goal, that even the donkey recognizes and sings that only Hashem is in charge.

This is the exact theme of Parshas Balak. The one who wanted to curse Klal Yisrael and deny Hashem’s power became the one who praised the Jews and admitted clearly that only Hashem is in control of the world. Just as Bilaam’s own donkey became the conduit for expressing Kavod Shamayim with clarity, so too, Bilaam himself, in his lowly state, acknowledged Hashem’s greatness.

May we merit to see all of the darkness of Galus swiftly turned around into light.

While very famous and well known, the Gemara’s statement on these words is most delicate and needs to be understood properly.

Berachos (63b) states a homiletical interpretation of this verse. “The Torah can only be retained by one who kills himself over it in the study hall.” While sounding very idealistic, it can also sound extremely intimidating to the beginner. “You must break yourself to succeed!” Who would be encouraged to involve himself with something that requires total immersion and commitment in order to achieve success in it? It sounds so intense! On the flip side, there are those who pursue Torah very seriously, and they think that this Chazal is calling for self-infliction, pain and suffering. What is the proper balance and what are Chazal teaching us?

Torah is inspirational and refreshing! Chazal are telling us that Torah helps one fulfill his most vital purpose in life. This is not the purpose of self-torture and the shunning of all physical feelings. On the contrary, Hashem very much wants us to experience emotions. Our feelings are what allow us to thank Hashem and beg Hashem for our needs in a most heartfelt and real way.

The “killing of the self”, refers to the conquering of the ego, the goal of overcoming self-worship and selfishness. The Torah stresses repeatedly the concept of treating Hashem and our fellow people with love and respect. The entire theme of the Torah is one encouraging self-development. Hence, it reads, “Torah can only be retained by one that works to kill his selfish tendencies”. This formula requires hard work, however, it is the most useful and practical goal to accomplish. One who is conscience and caring towards others will be successful in so many areas of life. Self-centered behavior causes so many issues in life. The thoughtful and sincerely giving person finds success in marriage, family-life, business interactions and life in general. Developing one’s Middos binds one to Hashem and to others. One who develops these skills will feel self-fulfilled and happy in a most deep way.

Chazal are sensitizing us to the focus of our Torah study. They are begging us to let the Torah in and let it change who we are and thereby open our hearts to care for the most important things in life. One who pursues this brings true happiness to the world!

We all know the tragic story of Korach. He perished along with his entire family and followers. What lesson can we learn from all of this? What caused Korach’s downfall?

The Midrash (Bamidbar Rabbah 58:3) tells us that Korach was a wise man and from the carriers of the Aron. Why is this piece of information of relevance to us?

The Daas Sofer brings out the lesson here. The Aron contained no whole numbers in all of its measurements. Only broken numbers were found, it was 2½ by 1½ by 1½ Amos. Additionally, we are taught that the Aron miraculously took up no physical space! The Luchos, Tablets, representing the Torah, were placed inside the Aron. This is to hint to the Gemara in Eruvin (55a) that says that Torah is not found in those that are haughty. Only the Aron which was “broken” and took up no area was able to carry the Torah. Chazal also teach us that Hashem graciously accepts the prayers of a person who is submissive and humbled before Him. The Aron was in the Kodesh HaKadashim, the place through which our prayers ascend up to Heaven. The Aron thus spoke the message of humbleness. Only when someone breaks their ego, can they be a true carrier of Torah.

Moshe was the epitome of humility. Rabbi Chaim Volozhin says that the fact that Moshe was the man who possessed the greatest Torah knowledge ever and was also the most humble person to live is not coincidental. Rather, it was conditional to his greatness. Proportionately to how humble one is, that is how much Torah he can acquire. It was only because Moshe worked so hard on mastering humility that he was able to maximize his Torah potential as well. Reb Chaim concludes by stating that indeed if one would theoretically achieve the humility equaled to Moshe, then he too could acquire the vast Torah knowledge of Moshe as well!

Korach’s ego was not interested in any of this. He let his haughtiness push him to challenge the faithful Moshe Rabbeinu. Chazal are teaching us that although Korach held the Aron and had its message of submissiveness right in front of his face, nevertheless, he allowed his ego to cause his own destruction and ignored its very lesson.

Indeed, self-confidence is an important ingredient for success in life, however, haughtiness is destructive. One important and clarifying distinction between them is to understand how they are in truth opposites. Self-confidence focuses on the happy feelings one gains from their past accomplishments and capabilities. It then motivates, propels and inspires one to go further and accomplish more! Haughtiness is self worship in leu of past accomplishments, leading one to a demand respect. It breeds the feeling of complacency. We must know who we are, be proud of what we have done, and work hard to use our talents for the purpose of serving Hashem and helping and caring for others!

ונהי בעינינו כחגבים וכן היינו בעיניהם (יג:לג

“…And we appeared to them as locust and so we were small in their eyes” (13:33).

The Miraglim, spies, came back from their mission to gather intelligence regarding the Land and reported their famous disheartening words. Klal Yisroel would suffer from this event for generations. Let us look at a famous question and find a new insight as to what was happening here.

The verse states explicitly that the Miraglim viewed themselves as locust insects, but Rashi brings down (based on Sotah 35a) that when they were seen by the giant inhabiters of the Land, they were called by a different name. They heard the people saying, “there are ants in the fields!” What is going on with the varied animals here, locusts and ants?

I suggest the following. The first Rashi in Bereishis tells us that Hashem began the Torah enumerating all of the details of His creation of the world in order to make known that everything belongs to Him! If anyone would complain and ask what right do the Jews have to possess Eretz Yisrael, the answer is already stated. Hashem created the entire world and He gives the lands to whom He sees fit!

The nations of the world saw the grandeur and might of Hashem since the time that He took His Nation out of Egypt with great miracles. They feared Him and His Nation and they knew that they would soon be removed from the Land that was rightfully the property of the Jews. It was the spies that questioned Hashem’s abilities, they did not believe that Hashem was capable of bringing them there! Thus, the Goyim realized the truth that the Jews would soon be taking their Land by Hashem’s desire, but the Meraglim did not see themselves as rightful owners.

This is hinted by the two animals mentioned. Each perspective is represented by the insect which was used to describe them.

The Gemara in Eruvin (100b) states that had the Torah not been given, one could have logically deduced the prohibition of stealing by observing the ant. Rashi explains that the ant will not touch any food which belongs to its friend! Parenthetically, it is precisely from this insect that Shlomo HaMelech advised us to learn how to be productive and not lazy! One who does not steal and take shortcuts must work hard to earn an honest living!

The Gemara in Shabbos (32b) states that as a punishment for stealing Hashem sends locust to destroy the crops! It is a simple measure for measure formula. If you steal from others, then Hashem will send the crop-stealing machines to pay you back!

The Goyim of the land described the Jews as ants, because they recognized that just as ants do not rob, so too the land is rightfully the Jewish inheritance. The Miraglim on the other hand, questioned Hashem’s abilities. They viewed their takeover as an illegal theft, accordingly, they termed themselves as the stealing locust.

Hashem indeed is All Capable and we wait anxiously for Him to redeem us and bring us back to the Land which is rightfully ours by His choice!

The very first Machlokes, argument between two valid rabbinical opinions, to ever take place has a tremendous lesson to teach us. The dispute was regarding smicha, whether one could lean on an animal (placing hands upon it to pronounce confession before offering it as a sacrifice) on Yom Tov. Bais Shamai maintained that it was prohibited and Bais Hillel allowed it.

The Gemara (Beitza 20b) tells the story that a student of Hillel came to the Bais HaMikdash on Yom Tov and began to do smicha as his Rebbi allowed. A student of Shamai attempted to start an argument and yelled, “מה זו סמיכה, what’s this smicha?!” The student of Hillel, wanting to end the confrontation, replied abruptly and walked away, “מה זו שתיקה, learn some silence!”

Abayeh then goes on to comment that we see from here, whenever one is insulted he may answer back the same amount as he was accused of….

Rabbi Shimshon Pinkus zt”l extrapolates upon this and explains the beauty of this lesson. When one is in an argument, human nature is to bring up all past complaints and grievances against the competitor. This in turn fuels the fire of discord even more. However, when one sticks to the topic of discussion and keeps the response relevant, one can prevent the fight from escalating. Rabbi Pincus points out that the gauge which shows whether one is taking a dispute too far is: how much he remains on topic. One that brings up past grievances is usually lacking in proper intent. If one pulls away the dam, and lets the insults fly, this shows evilness, instead of a constructive dialog. If one is upset with the mess on the table, is that reason to yell at the culprit and express to them every negative thought you ever felt about them from the day you met?!

I believe that a great lesson is expressed in our Parsha relating to this idea. Eldad and Maydad stated a prophesy which Yehoshua felt insulted the honor of Moshe. He felt that they should be quieted! The verse (11:26) which describes their prophesy, and thus the insult of Moshe, contains twenty words. The next two verses (11:26-7) which contain the response to the insult contain the exact same amount, twenty words!

There is more. At the end of the Parsha, Miriam spoke Lashon Hara, slander, against her brother, Moshe. The verse which describes this incident (12:1) contains exactly ten words. And now for the punch-line. Miriam was punished with Tzaras for her misdeed. When Moshe found out that Miriam had uttered words against him, he was entitled to offer her words of rebuke, he had ten words free! The next verse which describes Moshe’s response contains precisely ten words. It reads, “Moshe cried out to Hashem “Please Hashem, cure her!” A selfless and caring brother! That is how he chose to use his words!

One more beautiful addition to this is that it was here specifically that the Jews waited seven days before traveling further. They were waiting for Miriam to be allowed back into the camp. She got this reward as recognition for her kind deed of years ago when she waited near baby Moshe to ensure that he remained safe while floating in the Nile river. Why is this stressed here?

Human nature is that when someone does something against us, we forget about any good which they have ever provided us with. One would think that Miriam should be left alone at this point as a punishment for speaking against Moshe. We should forget about her good deeds toward Moshe. The Torah shows and stresses to us, that on the contrary, it is exactly at this time of distraction and disagreement that we strive to conjure up the integrity to recognize and thank those that deserve our gratitude. This is true greatness.

איש או אשה כי יפלא לנדר נדר נזיר להזיר ליהוה (ו:ב

“A man or woman who will separate themselves to become a Nazir for Hashem” (6:2).

The Ibn Ezra’s words on this verse are famous. The Torah uses the word “יַפְלִא, separate” because it contains the root “פלא, wonder, astonishment”. The Nazir committed himself to live with utter self-control! To find a human that separates himself from human desires is a complete wonder to behold!

I heard a beautiful development of this concept from my dear Rebbe, Rav Asher Zelig Rubenstein shlit”a. He explained that the wonder is twofold. To take control over one’s physical drives involves efforts on two fronts. One is to keep in check man’s innate physicality, his own body. The second is to not be influenced by negative physical surroundings and society distractions!

Man has two distinct fronts that must be conquered in his daily service of Hashem. First is the physical and luring surroundings which he lives in and second is his internal challenge of laziness and bodily desires which distract him from maximum performance.

Two famous Gemaros illustrate these two battles. First, the Gemara (Nazir 4a) tells of a man who accepted Nizerus upon himself in order to get his personal Yetzer Harah under control. He was striving to control his actual body. Second, the Gemara (Sotah 2a) states that one who sees the Sotah woman, should learn the lesson from her evil actions and separate himself from wine. She has done something promiscuous and perverted. She has made the norms of society to be one of sin and lust. Hence, to fight the negative influence, one proclaims himself a Nazir.

Indeed, this dichotomy has been pointed out so eloquently by the Ramchal (Mesillas Yesharim) to be based upon a Gemara. The Gemara (Megillah 24a) states, “Rabbi Yosse says, once I was walking in the dark of the night and I saw a blind man carrying a torch. I asked him, “my dear son, what is the light for”? He said to me, “true, I cannot see, however, as long as I carry this torch, other people tell me what pitfalls to avoid.”

The explanation is that man has two areas of blindness. One is that his body can be blind to truth and the second is that he is a dark world, which makes it hard to see truth. These are the two aspects of life that we can take control of.

The Nazir inspires us to commit ourselves to the goal of spiritual growth, we can raise above the shackles of our bodies and of world influences. We take the step, as wondrous as it is, to choose spirituality!

In counting the Jews, the Levi’im were counted from age one month and on. The Torah considers the Levi to be one who performs the service of Hashem from the youngest age!

Reb Moshe Feinstein points out that this is a lesson for our Chinuch, Torah education. The Levi is one who dedicates his life to Torah, as the Rambam writes that Levi represents the people whose life was totally entrusted in Hashem’s hands. They were the Torah leaders of Klal Yisrael. Rambam continues that any person who accepts upon himself to live as a Levi is capable of doing so and Hashem will take great care of him as well.

Reb Moshe says that we see the importance of Chinuch from the youngest age. One should not exclude a child from Torah study stating that he is too young! One should recognize that our young children are highly influenced and moved by watching our actions and attitudes towards Yiddishkeit.

Indeed, studies have indicated that children, even as young infants are able to pick up things and learn powerful scripting lessons from their surroundings.

No thought on this topic would not be complete without a most important clarification: It is never too late! Avraham Aveinu got his Bris at age ninety-nine so that no one should ever say, “I’m too old to change!”

Rabbi Avi Shulman states, people tell me that they can’t change because, ‘you can’t teach an old dog new tricks’. My response is to recognize that we are humans, not ‘dogs’, and Torah, Mitzvos and Emunah aren’t ‘tricks’, they are fulfilling life goals!

May we merit to internalize the beauty of Torah and Mitzvos at any age that we chose to open our hearts and minds!

Parshas B'har discusses the resting of the land, once every seven years and once every fifty years. I have always had the question of, what is the difference between Shmitah (the sabbatical year) and Yovel (the jubilee)? What is the lesson?

The Radvaz writes that the secret of Shmitah is that it represents “nullifying physicality” and Yovel is “nullifying the Ego”. Allow me to elaborate my take on this…

We live in a world that is physical and thus distracts us from spirituality. We strive to connect to Hashem and realize that His Will is the only reality and worthwhile pursuit. When one works hard to produce his livelihood, he can easily forget that it is Hashem who is truly providing for him. Shmitah asks one to rest from the land. Do not work or sell your produce. For people whose sole income came from their fields, this was the ultimate test of faith. Hashem promised that those that ceased to do business would be supported and provided for by Hashem. Hence, by stopping work, one showed that he was able to appreciate that his property and the world was null and void compared to Hashem’s request.

Yovel was even more difficult and telling. With every seven years being Shmitah, that makes year forty-nine Shmitah, followed immediately by Yovel in the fiftieth year! Two years in a row without planing, harvesting or business! This was the supreme test of faith! This separated the men from the boys. Does one really believe that Hashem is the only provider? Hence, Yovel was the nullification of all personal feelings and agendas and the full subjugation to Hashem. The ego was tamed and curtailed. Man subjugated himself fully to Hashem.

In truth, both Shmitah and Yovel serve to build Emunah, but they are successive levels. Shmitah is stage one and Yovel is even deeper and personal. In life there are always two stages, Chachmah, learning new raw knowledge and after that comes Binah, contemplating and making the knowledge a part of us. Shmitah is the knowledge that Hashem owns the world. Yovel is the most powerful deepening and application of this. First, nullification of material possessions and next nullification of the ego, the deepest recognition.

When the Kallah circles the Chosson seven times and they get married, this is exactly what’s happening. The sevencircles represent Shmitah (7th year) and express an exclusiveness and nullification of the surroundings, there is nothing outside of us. Next, he marries her with a deceleration and ring. Marriage represents his connection to the woman, Binah (there are 50 Gates of Understanding!), and the nullification of personal egos with the goal of unifying and becoming one by connecting with Hashem….

Indeed, Yovel no longer applies nowadays, but the lesson and growth is available to be appreciated and lived.

This week’s Parsha is read on many Yomim Tovim, as it discusses (Shabbos and) all of the Jewish Holidays. It has always been fascinating to me to understand the exact difference in holiness and to define the goal of Shabbos vis-a-vis the goal of Yom Tov.

I hope that the following stimulating questions will lead to one unifying answer:

1- The Shulchan Aruch (OC 274:1) states that on Shabbos night, we make Hamotzi on two Challos, loaves of bread, and we cut and partake of the bottom one. On Shabbos day we cut the top one. On Yom Tov, by both night and day, we always cut the top Challah. What is going on here?

2- On Shabbos, we daven three different texts in Shmoneh Esrey. On Yom Tov, we daven the same text all three Tefillos (Atah Bechartanu). Additionally, the text of Shabbos seem to contain a fascinating progression. Each one of the prayers differs one from the next especially in the nuance of Viyanuchu… Bah, Boh, and Bam, and the Jews shall rest in it (Shabbos, expressed in female,male and plural form).

3- We often find the distinct term “Oneg” used in reference to Shabbos and “Simcha” by Yom Tov?

4- On Yom Tov we say the Yaaleh V’Yavoh prayer, why don’t we recite it over Shabbos?

5- The Ramchal in Derech Hashem (IV:7:5) states that Shabobs is more holy than Yom Tov. What does this mean?

6- Why is Mashiach’s time described a “Yom Shekulo Shabbos, the day which is an extended Shabbos”?

Rav Yitzchak Hutner (Pachad Yitzchok Shabbos 3:13) explains that in attaining understanding there are two levels. The first is to hear a novel and fresh portion of knowledge. The mind is highly stimulated and enjoys learning new ideas. The next stage is to digest and internalize the portion, only to finally conclude that although it may have never crossed one’s mind and thus originally appeared new, in truth, it is a simple and self-evident reality. Namely, one now understands and appreciates the simplicity of that given insight. At first it seemed novel and then in time it saturates and blends into one’s existence and outlook, taken in as a simple axiom.

Yom Tov brings us new understanding, it provides flashes of light throughout the year. Feelings and ideas catch our attention and inspire our hearts. Miscellaneous and alternating flavors of truth and beauty. Emunah, Hashgacha, Ahavah, Avodah, Yom Tov recharges us. Shabbos on the other hand is the time in which we develop these ideas even deeper and internalize them to the point that they become seen as utter simplicity.Yom Tov jolts and Shabbos settles. Shabbos is utter simplicity and in truth a deeper inculcation of the lessons of Yom Tov, thus it is the most holy.

Rav Dessler explains that the top Challah represents “mashpiah, giver/influencer” and the male polarity. The bottom Challah represents the female aspect of “mikabel, accepter/influenced”. Shabbos’s deep understanding must be developed, hence, it proceeds in gradual stages. On Friday night we show that we are only on the first stage, the lower Challah. As the day progresses and the Torah truths become more internalized and simplified, we graduate to the top Challah. This is why the three Shmoneh Esrey texts develop in stages. They go from female to male to unification. This is the goal and objective of Shabbos. On Yom Tov, we are automatically up to the top Challah when we start, as Yom Tov is a jolt of energy, not a progressive internal development. Its message is available fully from the onset.

“Simcha” is used in reference to Yom Tov as it refers to new excitement and inspiration. “Oneg” refers to fulfillment brought on though deep contemplation and developed understating. This corresponds with the dual goals of the respective days.

Yaaleh VYavoh is said only on a day that “Yaaleh, elevation and spiritual stirring” is the goal. Shabbos is a day of rest, when the soul is inspired through the settlement of deep ideas into the heart! Shabbos is a day of Menucha, rest, internal peace.

Indeed, Mashiach is the time where all of the truth of Hashem will be evident to the world. The pieces of the mysterious and presently unfathomable world will all come together in self-evident and utterly simplistic truth. This is Shabbos. May we experience it soon.

The Parsha of Acharei Mos discusses the holy day of Yom Kippur. Though Yom Kippur is five months away, I believe that a lesson could be learned from the holiday that applies today!

Chazal (Yuma 20a) state that the Yetzer Hara, Evil Urge, has no permission to encourage sin on Yom Kippur. The name השטן, the Evil Prosecutor, has the numerical value of 364 which is one less than the days of the solar year, 365. HaSatan can only act on 364 of those days and not on one of them: Yom Kippur.

1- The Jewish calendar follows the moon, the lunar cycle of 354 days? The number 365 discussed here refers to the solar cycle, why do we suddenly follow that?

2- How is one supposed to feel that he has no Evil Urge on Yom Kippur, is it not true that one still has human desires and the ability to sin on that Holy Day as well?

(Indeed that Maharam states that the power of the Satan being discussed here is not to be understood to refer to his act of seducing us to sin on earth, rather it refers to his job to prosecute against us in heaven. However, numerous commentators say that it refers to the seduction as well…)

Perhaps we can explain in the following manner. The Jewish people follow the cycle of the Chodesh, the new moon at the beginning of each month. Chodesh comes from the root “חדש, which means new. Every month we start fresh and new on life.

However, the sun’s route only produces the שנה, year. The word “Shanah” means “to repeat”. It connotes habit, routine. This is exactly why we don’t follow the sun. The sun represents a non-changing entity and program. An existence void of inspiration and growth. The nations of the world follow the sun’s pattern; we Jew follow the moon’s growth, development and theme of rejuvenation.

The sun is exactly the hint to the Yetzer Harah who thrives on our haphazard and non-improving status. “There’s nothing new under the Sun! (Koheles 1:9).

The Ramchal (Tefillos, 349) writes that Hashem makes Himself as if He is “sleeping” during the Golus when the Jews sin. “יְשֵנָה” means ‘asleep’ and is the same root and Gematria, numerical value, as 365, the days of the solar calendar! When we act in rote, Hashem returns our actions.

1- The Satan operates based on the solar calendar for that is his theme! He gets people to sin by taking away their excitement of true spiritual pursuits and he tries to replace it with fleeting physical lusts. Thus, we tie him into the solar calendar.

2- This is exactly why we are able to sin on Yom Kippur. He is not able to seduce us, however, since we are so used to and in the habit of sinning, we are accustomed to living life by rote and habit, the drives and ability to sin are deep-rooted within man, and hence they carry over by inertia on this Holy Day, even without him pushing us to sin!

Our job is to break away from the shackles of complacency and to assure that our actions reflect excitement and appreciation of Yiddishkeit. We want to have inspiration and growth like the new moon!

Those familiar with the Vilna Goan’s explanation of the Ten Days of Repentance between Rosh Hashemna and Yom Kippur will realize that it beautifully ties in with our explanation. The ten days represent the bridging of the gap between the solar and lunar calendar….

The Hebrew language is most fascinating. Whereas, words in many languages express deeper ideas, in Hebrew, the very letters that make up the words reveal secrets and beautiful ideas. In the following essay, you will either greatly enjoy this variance from my usual style, or you may find it not your cup of tea. Please bear with me as I think that we can gain a valuable appreciate of Lashon HaKodesh. Even more so than usual, I will leave you to finish off my thoughts….

Chazal (Tikuney Zohar 58a) state that the word “נגע, affliction” can be rearranged to spell “עֹנֶג, pleasure”. What is being said here? Hashem created the world to give man pleasure! What? Yes, the ultimate pleasure is in Olam HaBah. However, this world is meant to stimulate the nerve endings to be used to grow in spirituality as well. This is done by enjoying the pleasures of the world in their correct parameters and by recognizing that they come from Hashem.

The Metzora went and spoke Lashon Hara. He has no regard for treating others and Hashem properly. Since his priorities are backwards, Hashem inflicted him with a נגע , Tzaras, in order to help wake him up and allow himself to fix his actions and achieve “ענג”! In life we would benefit by asking ourselves, is this action going to bring me ultimate נגע or ענג?! This may be one hint behind the revolving letters.

I would like to bring a few more examples of words whose rearrangement of their letters speak for themselves. The Ramchal (especially in Sefer Tefillos) points out many of these fascinating messages and hints.

1- יון – נוי: The Greeks (יון) stressed the worship of the physical body (נוי, beauty).

2- זמן – נזם: The Seforim write that time passes as a spiral. Throughout the year we do not just commemorate a Yom Tov, we so to speak go through it again; relive it. Hence, זמן, time, is like a נזם, round ring.

3- חמש – שמח: What is the connection between five (חמש) and happiness (שמח)? It represents process. Moshe is the fifth of our Ushpizin (Holy Shepherds), his trait is one of effort and hard work. The only path towards happiness comes through toil.

4- חמה – המח: The Sun (חמה) is a bright light upon earth just as the brain (המח) is the powerful machine of the body.

7- אדם – מאד: Man (אדם) has the ability to accomplish great heights, he is limitless (מאד) in his greatness! See Bereishis Rabbah (9:12) and Rav Hutner’s explanation.

8- חבר – חרב: The Shlah writes that one must assure that his acquaintances are true friends (חבר) and not God-forbid, swords (חרב) dragging him down.

9- תשובה – הבושת: True repentance (תשובה) comes from embarrassment/humility (הבושת) before Hashem.

10- צרה – רצה: On Shabbos we transform from a weekday of pain (צרה) into a radiant day of rejoicing and acceptance (צרה) before Hashem. (See text of רצה in Bentching!)

Here are a few more to ponder: חשך – שכח, זקן – נזק, יד – די.

The Midrash (Vayikra Rabbah 20:8) discusses the tragedy of the death of Aharon’s two sons, Nadav and Avihu. There we find a perplexing comment, “their sin was that they did not ask advice one from another.”

It is clear from Chazal that their sin revolved around them taking the law into their own hands and their decision to serve Hashem according to their own personal agenda and their failure to ask Moshe and Aharon for their perspective. How then can the Midrash state that their sin was in not communicating between each other? More so, each one performed the same “holy act” and thus certainly would have endorsed the others actions as well?! What does the Midrash mean that they should have consulted one another?!

What emerges is a powerful lesson. Sometimes in life we are so caught up in what we are doing that we cannot see our own faults. This is why it is so important to have a friend and mentor whom we can turn to for advice. More so, human nature is that if someone describes something to us, we are able to clearly and truthfully define it as wrong and against the Torah. However, when it is then pointed out that we are doing this exact thing, we have all the justifications and explanations in the world!

Another insight here expresses a different aspect of their sin. If they were both trying to serve Hashem in this special way, why did they not do it together? The answer is that they lacked respect for one another; they had no appreciation for the other’s input.

Perhaps each would have indeed endorsed the other’s act, but there was no unity among them to even allow them to ask! Each one didn’t care what the other had to say.

It is most interesting that this lesson is stressed by Aharon HaKohen’s children. Aharon’s Yahrtziet (1 Av) is the only death date mentioned in all of the Torah. Why is this so? The month of Av signifies the mourning of the destruction of the Beis HaMikdash. The Mikdash was destroyed because of Sinas Chinam, unwarranted hate between the Jews. Aharon’s trait was to pursue peace. Hence, his death date, Av, serves as a powerful reminder of our job to instill peace between us. His sons were punished for not upholding the family trait.

Interestingly, a direct parallel is found by the holy Arizal who died on 5 Av in the year 1572. Before his death, he warned his students that if they did not stop bickering, he would perish. They were lax in this warning and after a heated fight broke out among his disciple’s wives and spread to the men as well, the Arizal announced that because of the lack of unity his fate had just been sealed. He perished immediately after. The Torah, and especially the Kabbalah, can only be acquired through Shalom and Achdus.

Indeed, we are now in the Sefiras HaOmer mourning period. It was in this time period that Rebbe Akiva’s students perished on account that they did not accord proper respect to each other. Rebbe Akiva was the leader of his generation in Torah and the teacher of Rebbe Shimon Bar Yochai, author of the Zohar. Torah could only be transmitted through love and respect for one another.

It comes as no surprise that the Arizal himself states that one who reads the story of the death of Aharon’s sons when it is read on Yom Kippur and is moved by it, will merit a year of life! One who internalizes the lesson of respect and care for our brethren has earned the privilege to be a link in our chain of Torah transmission.

The Kohen’s clothes had to fit him well. Rashi quotes Chazal who learn from this verse that the Kohen’s clothing had to fit precisely. In fact, Chazal state that if a Kohen performed the service while wearing improperly fitting clothing, he was punishable by death from Heaven! How do we understand this?

The Vilna Goan teaches us that one’s clothing represents his Middos, traits. Hence, the Gemara dictates that a Talmid Chacham’s clothing must always be clean of dirt, meaning sin.

Applying this, I believe that there is something deep being stated regarding the Kohen serving before Hashem. One must be aware of who he is and where he stands. His clothes must fit. In life, we strive to grow. However, sometimes, we can fool ourselves and think that we can grow without effort. Sometimes we get discouraged and think that we’re not getting anywhere. Sometimes we take on a new practice, too quickly, which can cause us to burn out. When Yaakov Aveinu had his fundamental prophecy while asleep on the Makom HaMikdash, he saw a ladder. Why? Hashem was telling him, “go up, grow, but only one rung at a time.!”

The Kohen must wear clothing that fits him perfectly. The Torah desires for one to be in touch with himself. As the Mesillas Yesharim writes, every successful merchant knows his exact stock. He keeps precise track of his belongings, as his business depends on it. Our most important job on Earth is to care for our spiritual growth. Hence, we must train ourselves to take stock!

The Mishna in Sanhedrin (4:4) states a mind-boggling phenomena. It describes the sixty-nine Torah scholars who were on reserve if needed to sit on the Beis Din. If someone on the Sanhedrin would be absent, the most prominent of the reserve scholars would fill in for him. The Mishna states, “each one knew his exact place”. Imagine, they sat in their order of greatness and each person knew exactly which seat he belonged in!

We must be like the Kohen who serves before Hashem, clear on who we are and where we can grow, as perfect of a fit as possible.

The best student in the world (Moshe), learning from the best Teacher in the world (Hashem), has a great lesson for us.

Rashi states that the Moshe was not taught everything all at once. Hashem would teach him Torah lessons in specific segments. After a break in between, Hashem would then call him back later for further learning. This was done in order to give Moshe the time to digest and contemplate the material.

This is a fundamental lesson for us. It takes time and much review in order to properly absorb material. The question which has always intrigued me is: why here? This is not the first time that we find Hashem teaching Moshe the Torah laws. Throughout Sefer Shemos Hashem gave over many laws to Moshe. Why then is the lesson of contemplation and digestion of material specifically found here?!

I suggest that it is an intrinsic part of Vayikra, Leviticus. The Jews were saved from Egypt and Hashem brought them to the desert where He gave them the Torah and then commanded them to build a Mishkan for Him. The Mishkan is the place where Hashem would dwell among them. The home of Hashem is very special. More importantly though is the actual service of Hashem, the Karbonos brought before him!

Karbonos represent an ultimate dedication to Hashem. One was to watch the animal slaughtered, blood sprinkled and then body burnt upon the Altar. This animal could have been him, had Hashem not accepted his repentance and sacrifice substitute for himself. This exercise is only effective and moving if one contemplates it!

One can be exposed to the greatness and miracles of Hashem, but that does not mean that he truly saw. Only when one contemplates what he beheld is there effect! This is true with all of Torah. Learning the beauty of Torah is not complete without accompanied action brought on by the learning.

The most relevant place to stress the importance of contemplation is in the Sefer of Vayikra which discusses the service of Hashem!

Indeed, the Ramban writes that the Karban Olah is brought for transgressions and is totally burn. This is to show the sinner that Hashem expects from him total dedication towards Him!

We merited to have the Karban Tamid of the morning and evening through Yitzchok Aveinu being brought up upon the Altar before Hashem at the Akeida. Avraham asked that his children should have the ability to fully connect with Hashem and he was granted this through Karbonos.

Nowadays, we unfortunately we don’t have the Beis HaMikdash. Thus, our area of service and dedication is in Tefillah which have replaced Karbonos until Moshiach’s arrival. When we pour out our hearts before Hashem, we are contemplating… we are recognizing in the deepest way that only Hashem can answer us and fill our needs. This is the ultimate level of contemplation.

I believe this is the reason that the lesson of contemplation is taught specifically as we embark upon the laws of Karbonos, Sefer Vayikra.

ויעש את הכיור נחשת ואת כנו נחשת במראֹת הצֹבאֹת… (לח:ח

“He made the basin of copper and its base of copper out of the woman’s mirrors…” (38:8).

Rashi quotes the famous words of Chazal that the women brought their mirrors, which they had used in Egypt in order to beautify themselves for their husbands. Moshe was too disgusted to take them, feeling that objects used for the Yetzer Harah were inappropriate to be used in the Mishkan. Hashem set him straight by stating that on the contrary it is an honor to accept the mirrors used to build Klal Yisrael!

The Kiyor is to me a most fascinating vessel with many mysterious aspects. Why must the Sotah woman drink from its water? Why must every Kohen who serves first wash his hands from it? Why does the verse stress repeatedly that it was made of copper? Why is it always mentioned together with its base?

The Ramban points out that the Kiyor is the only vessel which had no given measurements. According to the amount of mirrors donated for its construction, that’s how many were used. What is the meaning of all this? I will answer only some of these questions directly, though I believe that one answer ties it all together….

When a person eats a meal, he can become lost in self-indulgence. Chazal say that food distracts one from service of Hashem. However, on the other hand, pleasure can be the strongest impetus for Avodas Hashem! When we make a beracha before and after eating we sanctify the eating experience into one of true thanking of Hashem. We use our bodies to sing praise to Hashem. We elevate the pleasure into spirituality.

The Kiyor represents this exact idea. It shows how mirrors were used to induce desire L’Shem Shamayim, for the sake of Hashem. A physical stimulation was elevated to the greatest heights.

The entire theme of Korbonos is precisely this as well. We slaughter an animal for forgiveness from our sins. We are supposed to imagine that this animal killed was us and that our blood was sprinkled and our body burned atop the Altar. What better introduction is there than to be required to wash one’s hands from the Kiyor to begin the Avodah!

The Shlah writes that on Yom Tov when one partakes of the delicious food, the purpose is for him to elevate the physical stimulation of his nerve endings into a deep and powerful expression of thanking and closeness to Hashem.

The Mishkan was a forgiveness for the sin of the Golden Calf. The sin represented a digression of the Jew’s use of the physical world. Hence, the atonement through the Mishkan took place specifically by utilizing the most physical and rich display of gold, to sanctify it for Hashem!

This explanation is very dear to me. As I developed it in my head last year in shul on Shabbos Parshas Vayakhel – Pikudei, I suddenly heard my named called to the Torah. In the course of my Aliyah to the Torah, the above quoted verse was read!

“ויהי ברדת משהמהר סיני ומשהלא ידע כיקרן עור פניובדברו אתו” (שמות לד:כט

“And it was when Moshe descended from Har Sinai… Moshe didn’t know his face shone as he spoke”

This Passuk seems a little surprising! At Krias Yam Suf and Har Sinai, the Jewish people reached an elevated stage. The ten Makkos, Ananei HaKavod, and the Man proved to them that Hashem fully controlled the world. Even a maidservant saw more by Krias Yam Suf than Yechezkel saw by the Maaseh Merkava.

After that, there was Maamad Har Sinai, where their Neshamos saw the presence of the Shechinah itself, and just left their bodies and returned to Hashem. Hashem had to force them back into their bodies to revive them.

In the height of all of this, while literally hours away from receiving the Luchos, the entire nation committed one of the worst aveiros just because of a simple miscalculation. The Chet Ha’Egel was commited by those same people, who were on such a high level days before. It was one of the worst drops in Jewish history.

Moshe must have been on an extremely high level, considering that he had just succeeded in convincing Hashem to spare the Jews and to give them a second set of Luchos. While the Jews were all sinning on earth, Moshe steadfastly held strong to Hashem.

The question bears asking. Why didn’t Moshe know, to some degree, that his face, which had just seen the actual presence of Hashem moments before, would be hard for the Jews to take in, being that they were on an extremely low level and yet he remained on a high one?

We can learn from here the greatness of Moshe! With the terrible sin which they just committed, he could have thought negatively against Klal Yisrael. He could have looked down upon them and lost his respect. He could have thought about his greatness, and their lowliness.

Yet, the passuk tells us “ומשה לא ידע כי קרן עור פניו”. He didn’t even realize. It didn’t even occur to him to think that way!

There is a famous story. A man and his young son, Moshe, were walking on the streets of the lower east side of Manhattan. The father suddenly called out to his son “Moshe, come here”. A few seconds later, R’ Moshe Feinsteinזצ”ל , the undisputed leader of the generation, one of the greatest people to live for the past 200 years, was standing in front of this man. “What can I do for you?” R’ Moshe asked.

How many times are we in a situation that we think of ourselves as so much greater and holier than others?

Great people don’t ignore their enormous talents and capabilities. They don’t overlook their tremendous brainpower and Torah knowledge. They recognized the fact that it isn’t them! Hashem gave them the ability to succeed! Hashem intended for them to use it for Klal Yisrael.

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

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

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

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

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

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

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

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

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

Rabbeinu Bechaya states that זהב is an acronym for the three primary blessings of Birchat H'Mazon (the fourth blessing was added much later by the rabbis). זהב stands for: ז’ן ה’ארץ ב’ונה, the three themes of the three Berachot of Benching.

Additionally, the Chasam Sofer states that זהב hints to the three times a week that we read from the Torah. ז equals 7. The 7th day of the week is Shabbat. ה and ב stands for Monday and Thursday. These are the three days of Qriat H'Torah!

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

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

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

As a Jew, our value system should be in check with spirituality. Birchat H'Mazon is the act of expressing gratitude to H'shem for the food and everything that He provides us with. Qriat H'Torah is the most precious gold of reading and learning the holy Torah!

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

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

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

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

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

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

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

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

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

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

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

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

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

ויקח יתרו חתן משה עולה וזבחים לאלקים ויבא אהרן וכל זקני ישראל לאכול לחם עם חתן משה לפני האלקים (יח:יב

“Yitro offered sacrifices to H'shem; Aharon and the Elders came to eat with Yitro in front of H'shem ” (18:12).

Two questions. What does the beginning of the verse have to do with the end? There should be two separate verses, one describing Yisro’s offerings and the second about the meal they ate “before Hashem”?

Rashi states that this meal was considered sacred because “one who joins a meal which includes Talmidei Chachomim is considered to have beheld the Divine Presence (Berachos 64a). What does this mean and why is it taught specifically here?

The answer to all of these quandaries is one. The Maharal explains that only Jews are allowed to bring a Korban Shalomim offering. The gentiles can only bring an Olah. Why? The gentile sees spirituality and physicality in the world as two separate entities; they cannot fathom the ability to bring them together. Hence, when they come to the Temple to offer a sacrifice to God, they are only allowed to bring an Olah which is slaughtered and then totally given over to God, by its complete burning upon the altar. To them, the Shalomim is unfathomable. How could humans (the owner and Priest) eat part of a sacrifice, while only part is burned for God?!

The Torah does not command us to negate the human body, only to control it and to elevate the physical experience. This is the foundation of Torah. So much of Judaism revolves around the actions of the body. Our Shabbos and Yom Tov is celebrated with wine, bread and an abundance of delicious food!

We take in the physical enjoyment and use it to sing heartfelt praises to Hashem. We enjoy this world as a means to elevate it and give thanks to its Creator! That is the foundation of the entire Torah.

The eating process is sacred and holy. This is why it is stressed in our Parsha specifically. We find the giving of the Torah described here. It is thus important to precede it with this message.

Indeed, the first (בראשית) and last (ישראל) letters of the Torah itself, together spell the word לב, heart. The heart represents human passions and desire. The Torah is found surrounded by these to letters in order to express that the goal of Torah is not to negate the physical world, rather it is to utilize it properly for the service of Hashem. (Why the letters appear backwards is beyond the scope of this essay.)

It is thus most appropriate that our Parsha which contains the awesome event of the giving of the Torah, is named after Yisro. He was a convert and thus brought with him an appreciation of the outside world. He was an example in using the physical world and channeling it to Hashem. Hence, it comes as no surprise that Rashi tells us that he also brought a Korban Shalomim!

Our verse ends by expressing that he ate a meal before Hashem. This is the exact theme of the Parsha, elevating the physical. The beginning and end of the verse is the same. Just as the Chachomim elevated their meals to serve Hashem, so too Yisro brought a Korban which stood for making holy the mundane.

ויראו בני ישראל ויאמרו איש אל אחיו מן הוא כי לא ידעו מה הוא… (טז:טו

“The Jews saw it (Heaven-sent food) and they called it “Monn” for they didn’t know what it was…” (16:15).

It always perplexed me to understand what the lesson of this verse is. Why do we have to know that the Jews did not know what the Manna was? Also, why did the name, “Monn, what is it?!” remain? Once they figured out what it was, the name should have been changed appropriately?

I believe that understanding what is being taught here will prove very relevant to us all. H'shem took the Jews out of Egypt with great miracles and fanfare. Now they were in the dessert and needed food to eat. H'shem wanted the Jews to dedicate themselves to the undisturbed study of His Torah. This is precisely what they did.

This practice of dedication to H'shem’s Torah and the study and fulfillment of its beautiful and life-altering lesson, relates to every one of us.

It can be quite expensive following the Torah laws! Not working on Saturday incurs a great financial loss for us. Sending our children to private religious schools costs thousands more that the free public system. Giving up time from work to learn Torah with a study partner takes much effort and dedication. Buying only Kosher food is a price to pay as well.

We may take these things for granted, but this is something worth contemplating. Certainly those that commit themselves to the Kollel and teaching lifestyle are well aware of the trials of making ends meet. Yet, they all do. They have their needs met! In fact, the Jews are one of the most prosperous races on planet earth. Not everyone is middle or upper class, but even those in need are generously cared for by the warm community members. No one is hungry and most people have the clothes, food and medical care that they need.Hashem has promised to care for those that turn to Him and to never let them down (Tehillim 37:25, 145:14)!

The Manna represents H'shem’s care for the Jew’s wellbeing in the desert. H'shem made sure that everyone had enough food for their daily needs. More so, the Midrash states that every morning the Jews found two thousand years worth of food that had fallen from the sky! However, every person was only allowed to collect one Omer, his daily need, no more and no less! After everyone took, the sun came out and all the leftovers melted away, only to repeat itself again the next morning. What was the purpose of this strange occurrence?

The Gemara (Yuma) explains that H'shem wanted the Jews to always feel that they needed Him to provide for them. If they were to have a large silo stored up, they would stop relying on Him.

So why did 2000 years worth fall daily? Rav Eliyahu Dessler zt”l explains that this fortified the concept. We must see that Hashem is all capable, He is unlimited in the amount of bounty which He can bestow upon us! This is the first perspective. The second idea expressed is that we should pray to Him and ask Him personally to fill our needs!

Indeed, our livelihood is often a mystery, we don’t know how it worked out or how things came together. The struggle is for the purpose of us recognizing how much H'shem does for us. The solution is brought about in a way that we can only credit H'shem!

The name that the jews gave to the Monn was most appropriate and on-target. “What is it!?” Indeed, our livelihood is miraculous and often unexplainable.

This week’s Parsha discusses the Mitzvah of Tefillin. By wearing Tefillin we are affirming our belief in Hashem and the fact that He runs the world and took us out of Egypt.

We place the Tefillin on our arm and head, to connote that we dedicate our heart and mind to Hashem.

We place them on our head to state that we will use our head to work on gaining knowledge and understanding of Hashem. We place the Tefillin on the arm, slanted towards the heart, in order to connote that we dedicate our heart, our passions and desires, for the service of Hashem.

One of my 7th grade students asked me during class, that according to this, why don’t we wrap the arm Tefillin around our torso and thus place it directly on our heart, instead of just slanting it on our arm?!

I was very impressed by the question and gave him much acknowledgment for listening so well and striving to understand.

This is how I then explained it to the class. Imagine if all the adults that you knew got together and decided that from now on, whenever you do something good which deserves recognition and reward, they will only do so by means of verbal expression. You will never receive prizes, rewards, money, toys, candy or tickets, only a sincere statement of “job well done”. Imagine a world like that! The classroom filled with moans of disapproval! “No, that would be terrible”, they stated in unison.

The kids then explained to me that it is insufficient to just say, “I am proud of you”! Though that is the main point, us physical human beings need to have a physical expression of recognition as well. We need tangible messages.

“So let me get this straight,” I asked them, “you need me to act in order to fully show my approval and recognition towards you?” “Yes!!”, they all said, as I walked around the room dispensing prizes as a reward for what they just taught me.

Great, now we have answered the original question. We don’t just put the Tefillin on our hearts, for that would only focus on the idea of having feelings towards Hashem. Rather, we put them on our arm. The hand represents action! We will express our love and dedication towards Hashem by actively following His commandments.

This is what Chazal (Makkos 10a) meant by, “one learns the most from his students!” I thank you from the depth of my heart!

The first Rashi in all of Chumash states that the Torah should have really began with a verse in our Parsha. “החודש הזה לכם, this month is for the Jews”. This should have been the beginning of the Torah.

The question is, what is so special about this Mitzvah that it should have came first?

I heard from my dear Rebbe, Reb Asher Zelig Rubenstien shlit”a the following idea. “HaChodesh HaZeh Lachem” signifies that the month is specifically for the Jewish people. It connotes that we are separate from the other nations. The defining factor of the Jews and the merit which helped them exit Egypt was precisely their recognition of the their separateness and specialness as Hashem’s Nation! This is the foundation of the entire Torah.

This is why the Torah should have started with this Mitzvah. The lesson of our special mission is the theme of the entire Torah!

The second plague which Hashem smote the Egyptians with was frogs. Let us explore a fascinating observation which I believe you will find quite enlightening!

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

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

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

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

The Midrash states that in the merit of Avraham’s passing the ten trials, the Egyptians were smitten with ten plagues! This comparison is hard to understand, the two appear to share nothing in common other than the same number?

I suggest that there is an underlying theme which greatly unites them. The ten trials were a means by which Avraham gained a better understanding and closeness to Hashem. Through his struggles, he grew in appreciation and relationship with Him.

So too, the ten plagues taught the Jews and the world that Hashem is in control of everything! The plagues demonstrated all aspects of Hashem’s control of the world, the earth, sky, water and wind.

In the merit of Avraham’s dedication to Hashem, the Egyptians were smitten with ten plagues. The lesson of Hashem’s power was further expressed in the world.

We have been introduced the our great leader Moshe Rabbeinu. The Torah accounts for small select parts of his upbringing. We are told about his birth, we are also told about how he left Egypt. Then we are told the first encounter that Moshe has with Hashem Yisborach, with the burning bush. There is so much to discuss on all of that but one thing specifically that seems to be so essential to Moshe seems to be left out of the Written Torah. We see that a constant response of Moshe Rabbeinu is that he is “כבד פה” he also says that he is “ערל שפתים” among other similar phrases. I must remind myself that Moshe Rabbeinu was well beyond anything that I could possibly comprehend. We see that Hashem comes to Moshe telling him all that he must do and yet Moshe can still insist that he is not qualified. You can say, wow such an unuv, such a modest individual. At the same time you can say, how can you possibly suggest that you cannot do that which Hashem has asked of you!? Is there a nisayon that we cannot withstand? No. There must be something more to the constant insisting of Moshe Rabbeinu than meets the eye. I cannot dare say that he was challenging Hashem, as that is silly.

Every year after having gone through Parshas Shemos I am always left a little confused, feeling as though I have missed something, and indeed I have. At the end of shishi it is written:

We see that Hashem says that after all the incredible things that Paroh will see, he will still not send the nation of Yisroel to exile. We see that Hashem will strengthen his heart. What does that mean? It is written after everyone of the makos that Hashem strengthened the heart of Paroh causing him not to sending Bnei Yisroel out. Why is that so?

I would like to suggest that it was essential for Klal Yisroel then and now that there be the Asuruh Makos. Since we see that Hashem had to strengthen the heart of Paroh perhaps that means that even after the first of the makos he would have given in, but that I am unsure of. It is clear that the last of the makos, Makos B’churim is the final step. Whatever the reason for the makos it seems that it would be completed by that point. It may have also been that the Egyptians needed a certain amount of kapuruh for their actions, but I don’t think that is the main reason.

It seems to me that the main reason for the makos was that Klal Yisroel needed them to strengthen their emunah, in order to be Bnei Yisroel. Through the makos and the actual Yitzias Mitzrayim, Klal Yisroelemunah and became capable of saying Na’aseh V’Nishmah as Kabalas HaTorah. Without having gone through all of this it would not have been possible! grew in their

Today we keep the Torah and Mitzvos, without having seen these nisim. How is it that we do so? How is that there are things that are done in the midbar that seem to be below us, but are clearly not! Perhaps the reason is that we have inherited the emunah of our avos. Through the experiences that Klal Yisroel went through they grew. Today we have thousands of years of nisyonos deep within our heritage. It was Moshe Rabbeinu and the Dor Dayuh who had to go through all of that for us. We would never have been able to stand up to the challenges that they faced, not a chance.

It is with this thought that we can begin to understand this weeks parshah. The beginning of the makos that befell Egypt in awe and wonder. These are the abc’s of emunah and bitachon for the Jewish People. It is my brachah that we all take these words of Torah into our hearts and strengthen them. Just as Hashem strengthens the heart of Paroh so to these events can strengthen our hearts to bring us closer to Hashem. May we all grow closer to walking in the ways of Hashem and constantly embrace all the amazing gifts that lay before us.

וימררו את חייהם בעבודה קשה בחומר ובלבנים ובכל עבודה בשדה את כל עבודתם אשר עבדו בהם בפרך (א:יד

“and they made the Jew’s lives bitter, with hard work, mortar and bricks….” (1:14).

The verse describes the backbreaking labor which the Egyptian tormentors subjected the Jews to. The Zohar (I:27a) makes a famous perplexing comment upon this verse. It states that each of the descriptions refers to Torah.

“They made their lives bitter with “עבודה קשה” (rough work)”, this refers to kasha (questions in the Gemara).”בחומר” , (with mortar), this is kal v’chomer (a logical deduction frequently employed throughout Gemara). “בלבנים”, (bricks) this is libun halacha (working hard to clarify the proper law). The other words refer to understanding a Breisah and Mishna (other sources frequently analyzed in the Gemara).

What is being said, and more so, what does it have to do with the work being described? Many answers have been given. I believe that a powerful message is being illustrated.

The Midrash (Beraishis Rabbah 92:1) states, “there is no one whose life is exempt from suffering; praiseworthy is one whose suffering comes from Torah!”

The Steipler Goan explains (Birchas Peretz, Meiketz) that everyone’s life has a determined amount of pain and trouble which Hashem feels is best to bestow upon him in order for his growth and development. However, this pain and suffering can be bypassed and redirected. When one learns Torah or works to control his desires and wants, his exertion can be painfully difficult. Hashem counts this “self-inflicted pain” as a fulfillment of the suffering that he would have otherwise been doomed to experience in a more mundane manner. Hence, one whose suffering comes from Torah, receives his mandatory suffering and becomes a Talmid Chochom in the process!

Rabbeinu Yonah writes (Yesod HaTeshuva), “when one forces himself to learn Torah or perform Mitzvos against his inclination not to act properly, this is called, “Yesurim Shel Ahava, suffering from love to Hashem!” Amazing words!

The tribe of Levi was exempt from the work in Egypt. They refused to come work for Pharaoh in the first place and thus remained free from work and were permitted to study and practice the Torah throughout the subjugation in Egypt. This is not entirely true! They weren’t exempt from toil! Rather, they were fulfilling that obligation through their effort and work in their daily regiment of Torah study and application!

This now beautifully explains the Zohar’s comments upon our verse! In life, one can chose, do I want to just have regular suffering and pain? Or do I want to learn Torah and do Mitzvos and have the difficult efforts count and wipe away from my time of suffering! The study and performance of the Torah has the power to remove our other troubles!

May we all merit to toil in Torah and Mitzvos and find joy and fulfillment in our daily service of Hashem!

The Seform note some fascinating parallels in the relationship between Moshe and Yisro. We know that the concept of Gilgul, reincarnation, refers to the soul returning again to earth in a different body in order to complete its perfection.

The first two brothers ever were Kayin and Hevel. According to the Midrash, Kayin killed Hevel in an attempt to steal Hevel’s wife. Thus, Kayin was guilty and needed forgiveness for murder and adultery.

Moshe was a Gilgul of Hevel. Hevel’s sin had been that he had looked at the Shechina when Hashem came down to accept his offering. Moshe thus got forgiveness for this by turning away from viewing Hashem at the burning bush.

Yisro was a Gilgul of Kayin. Just as Kayin was a sinner, so too Yisro started off with a tendency towards evil and served all types of Avoda Zarah. However, Yisro resolved this conflict and repented by converting to Judaism!

Interestingly, because Kayin (Yisro) had killed Hevel (Moshe), the daughters of Yisro were thrown into the well to die (as a punishment for Kayin’s murder of Hevel and for adultery [which is punished with strangulation]) and Moshe himself saved them! Also, Yisro (Kayin) finally gave Moshe (Hevel) a wife (Tzippora his daughter) after stealing Hevel’s wife! This is why Yisro brought Tzippora back to Moshe and was very interested to see that they stayed married.

It is my understanding that the title of a book should encapsulate its essence. Each of the Five Books of the Torah have names that refer to its essence as well. Sefer Bereishis is not just called Bereishis because it contains the beginning of the world but also because it contains the beginning of the People of Yisroel. Why is Sefer Shemos called Shemos? Why does Shemos begin by listing the names? Why is this deemed the essence of Sefer Shemos? What is the connection between the last pasuk in Sefer Bereishis and the first pasuk of Sefer Shemos?

The Baal HaTurim writes that the connection between the last pasuk of Sefer Bereishis and the first pasuk of Sefer Shemos is the tzivoi of Yosef to Bnei Yisroel, to not change their names. He said to them even though they changed my name and called me Tzafnas Panaiach you should not change your name.

There is a Midrash Tanchuma that says that there are three names that Man is called. The first is the name that HaKadosh Boruch Hu called him. The second is the name that his mother and father called him. The last is the name that he calls himself.

My understanding of this midrash is that the name that HaKadosh Boruch Hu called him is in the past tense which is coming to say that is the raw individual. The second name that is called by his parents is the attributes that were given to him at birth. The last name is the name that he calls himself, the way that he identifies himself through his freewill.

It seems that there could be a fourth name, what other call him. The name that Hashem and one’s parents call him are out of his control. The name that he calls himself is up to him to decide. For a person to accept being called a different name can be view as if he accepted it as his name in some respect. Even if he would never introduce himself that way, to respond to a name that one calls you indicates that you have made that a part of you. True, there are times where someone will mispronounce your name and you know that they are referring to you, but for Chaim to be called John, there is no mistake.

What’s so special about a name? A name is not just a word that is used in order to reference someone. A name is the essence of a person. Perhaps this is the reason why Sefer Shemos is called Shemos. The tzivoi of Yosef HaTzaddik was for Bnei Yisroel to not change their name. That is because one’s name is who you are. The nisoyon of galus is to remain Bnei Yisroel in the midst of the Umos HaOlam. Yosef HaTzaddik is the one who was able to remain standing in galus. The Klai Yukur points out that we see that Yosef HaTzaddik kept his name when he revealed himself to his brothers he said “Ani Yosef”.

There is another Baal HaTurim on this pasuk, he writes a notrikun for the pasuk. He writes:

Why is the mitzvah of Shnaim Mikrah V’Echod Targum hinted in this pasuk?

The Zohar HaChadush (49a) says that galus mitzrayim was due to the chet of Mechiras Yosef. Since Yosef could not see his father’s face for 22 years each of the shevatim (that were involved in the chet) were sentenced to ten years of galus (220 years). However since the shevatim passed away in a land of impurity and that caused them great pain and anguish ten years of the total was deducted, resulting in 210 (רד”ו) years of galus.

The gemara in Nedarim tells us that really we could have had just the Torah and Sefer Yehoshuah but due to our sins the additional seforim were needed. I have heard several times from my Rebbi Rav Nochum Lansky Shlita that Lashon Arami is in between Lashon HaKodesh and Lashon Chol. It is therefore the purpose of Shneim Mikrah V’Echod Targum to take emphasize the kedushah over the chol. That is the way to withstand the challenge of galus. That is why the mitzvah of Shneim Mikrah V’Echod Targum is hinted to in the very beginning of Sefer Shemos. This chizuk is essential to being able to succeed in galus.

May our Shneim Mikrah V’Echod Targum shed light on our long galus. Help us to keep the proper ratio when approaching kedushah and chol. To never lose sight of who we are, what is our name. Remember that the there are only three names that Man is called. A name from Hashem and a name from parents. The last name is what you call yourself, not what others call you. You are in control of who you are and what your name is.

I have always found the words of Yaakov’s last blessings to his children to be very fascinating. Yehuda is given acknowledgment of his hand which attacks his enemy’s neck! What is the significance? Why is this something that deserves recognition?

1- The Gemara Sotah (13a) states that Chushim ben Dan killed Esav at the time when Yaakov was being buried.

2- Yalkut Shimoni quotes a Chazal that states that Yaakov himself killed Esav with an arrow!

3- Midrash states that Yehuda saw that Esav was conspiring to kill Yaakov as he went into Ma’aras HaMachpeila to bury Yitzchok, and so Yehuda ran in and killed Esav from behind. Hence, the words of our verse, “your hand is against your enemy’s neck”. (See Tosfos Gittin 55b).

Considering that Esav represents the Evil Inclination in this world, I believe that we can gain much insight by analyzing the three modes of how Esav was conquered in order to shed light on how we too can conquer the evil urge!

1- The opinion that Chushim killed Esav is most famous. Reb Chaim Shmuelevitz learns a tremendous lesson from this. He says that it is very significant that Chushim was hearing-impaired. The people present started to negotiate with Esav who was refusing to allow Yaakov to be buried. However, Chushim didn’t get involved in a discussion. He saw that his grandfather’s funeral was being disrupted in a disrespectful manner and that Esav was the cause and so he acted immediately and killed him. The Yetzer Hara deserves no attention or discussion, when we see the proper course of action necessary, we must work fast to act upon it! The fact that it was done by decapitation will be discussed later.

2- Yaakov by means of an arrow. An arrow is a way of attacking one’s enemy without letting them get near. This is how to fight the Yetzer Hara, nip him in the bud and keep him far away!

3- Yehuda from behind. The face is the master communicator. From our faces we express our feelings and emotions and give respect where it is due. It is most disrespectful to turn one’s neck upon someone trying to talk with you. It powerfully expresses: ‘I do not respect or wish to interact with you’. The neck represents stubbornness and ego. Esav spent his life “turning his back to Hashem and truth”, he didn’t want to hear anything!

Additionally, the head contains the brain which is where man knows the truth intellectually. The body contains the heart. The heart is hot and full of passion. It is the personal desires of mankind. Our job is to connect the head (knowledge) to the body (action). The part which is in between is the neck, that is the area of freewill! This is why Esav was specifically killed from behind upon the neck and by separation of his head from his body. That is how he lived his life, not connecting his knowledge to his action.

Let us take the lesson which Yaakov felt worthy of noting when blessing his son!

The Malbim quotes from Sifrey Kaballah that in truth Yaakov was supposed to have fourteen sons. He was to have twelve from his four wives and then after Rachel passed away, he was to have two more children. When Reuven then went and switched his father’s bed, he prevented the last two from coming into existence….

Many things are explained based upon this, including some words in this week’s Parsha.

Reuven had to repent for this act and thus put in effort in order to save Yosef, as Yosef would be the father of Efraim and Menashe who would be considered the completion of the fourteen head children stemming from Yaakov. This was Reuven’s drive.

When Yaakov met Efraim and Menashe, he asked Yosef who they were. Yosef responded, they are the children whom Hashem blessed me, “בזה, with this” (see Rashi). I believe that Yosef was hinting to Yaakov that these two children would be the completion of the Shevatim. The numerical value of “בזה” is fourteen!

When Yaakov finally heard that Yosef was alive and well in Egypt, he desired to move there. He packed up his family and belongings and was ready to go. However, he made one important prerequisite before leaving. He sent Yehuda ahead of everyone to start a Yeshiva, a study hall in which they would be able to learn Torah. Why was this necessary to send ahead for, why couldn’t Yaakov just wait until they arrived in order to establish a Yeshiva?!

The Shlah learns from this a fundamental lesson. Yaakov wanted to make it clear that Torah comes first. Shlah states from here that whenever one embarks upon something new, one should always give precedence and consideration towards our holy and sacred Torah. We strive to establish Torah as our guide and priority. He states that when one is looking at a new house, he should first ask, “where will I learn”, and then decide how the family will be situated. The same would hold true for a new car, computer, pen or bike. One can ask, ‘how will this help me in my spiritual growth’?!

I write this as I sit in my new swivel chair and by my new desk. I want to establish their use for the sake of Torah study! Sure, many other things will be done from this seat and desk, like figuring out my finances and shmoozing on the phone, but the focus and respect for Torah is most important.

This idea is expressed by Sefer HaChinuch as well. He states that the reason why the Torah commands one to give Bikurim, the first of the crops, to Hashem is so that one will put Hashem first and foremost. It is for this reason, he states, that the Bechor, firstborn, is dedicated to Hashem (given to the Kohen). At the beginning of one’s journey, we set the tone for the course to follow. This is why Yaakov wanted a Yeshiva established even BEFORE they got to Egypt.

What remains to explain is, why did Yaakov specifically send Yehuda ahead and not any of his other children? I believe that the answer lies in Yehuda’s two strengths that we find in this Parsha. One is his kingship and the second is his sense of mission and responsibility. Yehuda was the King and leader of the brothers. He stood up before all of them to speak to the powerful viceroy of Pharaoh. The job of the king is to inspire and lead the people in the fear Hashem.

Yehuda was the one who stood up to act and assumed much responsibility throughout Sefer Bereishis. He confessed in the story of Tamar and he took responsibility for Binyamin’s safety, putting his eternity on the line.

These two traits, kingship and responsibility, made Yehuda the perfect candidate to entrust with the mission of establishing Torah as the stronghold of the Jews that would guide them throughout their exile.

When Yaakov finally greeted Yosef after not seeing him for twenty-two years, he was in the middle of saying Shema (Rashi)! This needs to be understood?! Couldn’t Yaakov have just waited until later to say this prayer?! Two explanations:

1- Yaakov was a great Tzaddik. At this time, he felt a great surge of emotion and happiness at the opportunity to see his presumed dead son from years before. He wanted to channel those feelings of elation and excitement into Avodas Hashem! Thus, he specifically used the time to exclaim his unswerving faith and appreciation to Hashem!

2- The word “אחד,, One”, is comprised of three letters. They represent Yaakov and his sons. The ,א Alef, is one, that is Yaakov. The ח, Ches, and ד , Daled, equal 12 in Gematria; they are the 12 tribes. More so, there were ח (8) son’s that were born from Rachel and Leah and ד (4) sons born from the maidservants. This is the word “אחד”.

Yaakov had thought that his family and the future of the twelve tribes had been lost when he heard Yosef was dead. It was at this moment that Yaakov realized that the unity and wholeness of Klal Yisrael was still in tact, that is why he proclaimed,אחד , Echad! (See also Pesachim 56a, for a new understanding based on this!)

In this week’s parshah, Yosef reveals himself to his brothers. The תורה tells us that the brothers were embarrassed, and had nothing to say. But we find something interesting in the behavior of יוסף, instead of becoming naturally angry that he was falsely accused and wronged, he tries to make sure that his brothers don’t feel bad about selling him into slavery. He explains to them that it was for the best this way, and ה’ planned it like this, in order that he should be able to supply the family with food during the years of famine.

“Yossel the delivery man was once driving down one of the busy streets in the Geulah neighborhood of Jerusalem. Although he was not doing anything wrong or out of the ordinary, just on his way to deliver a package, he was stopped by a police officer. The ordeal took a good fifteen minutes, all the while Yossel looking at his watch, urging it to go slower, he had a very important delivery to make by one of their best customers and could not be late. He was wondering in his head, why me? I didn’t even do anything wrong! Why does this kind of stuff always happen to me? After the policeman was done with all his checking, he let Yossel go, hurrying to the place of appointment, only to find out that right by the spot where he should have been, a terrorist attack had occurred, not to long before. The police officer had “saved him” from sure death, and what he thought was a bitter pill turned out to be the best “medicine”.

There are a lot of times where we don’t end up finding out the “end of the story”, we feel that we were wronged in one way or another, and for no good reason, to boot! We have to realize that there is a bigger picture, and although we may not always be able to see it, there is a father in heaven, who is directing all the traffic of the world making sure everything should be running as it should. If he would “blink an eye” for just a split second, by turning away his attention from us, it would be disastrous. It is upon us to make the effort to see the good in every situation even if it is hard for us, its all for the best.

We know that the Nile was considered the Egyptian god. Why was Pharaoh standing on top of his god?

The Midrash (Bereishis Rabbah 69:3) points out from here that evil people try to stand above their gods! On the other hand, righteous people have their God stand above them. By Avraham it states, “behold Hashem was standing above him”.

This Midrash is fascinating and deserves our attention. What is the significance of standing above or below?

When you stand on something, like a ladder, it is generally for the purpose of allowing yourself to get higher through it.

The Midrash is stating that their are two approaches towards service. One can serve like Avraham or like Pharaoh. Avraham saw himself as a conduit for raising Hashem’s name in the world. That’s why he had Hashem stand above him! Avraham’s goal was to raise Hashem! Pharaoh was interested in his own power and desires, thus he used his religion as a means towards self-aggrandizement and the fulfillment of his own personal agenda. He thereby stood on top of his god. He used his god to higher himself.

Parshat Miqeitz: Lesson #2: “qetz som l’choshech, Hashem places an end to the darkness”.

Very often, Parshat Miqeitz coincides with Chanukah (as it does this year). What is the connection? I will leave you with a few short thoughts:

-Yosef HaTzaddik was put in jail because he refused to sin with his master’s wife. The entire time there, he made it known that he was a faithful Jew and refused to turn away from his religion. When he stood before Pharaoh, he announced, “it is not I who interprets dreams, it is Hashem who gives me wisdom”. Yosef represents the Jew in Galoot who remains strong to his faith and refuses to be influenced by the Goyim.

This is what Chanukah is all about. The Jews fought for the preservation of their religion. They refused to be integrated into the Greek culture that was antithetical to Hashem and His Torah.

This is also the idea behind the oil which we light. Oil separates from other liquids, it maintains its independence. So too, the Jews stayed separate from the outside culture.

-The Midrash states that the opening words of Parshat Miqeitz, hint to, “qetz som l’choshech, Hashem places an end to the darkness”. Evil and troubles are represented by darkness. Good and salvation are represented by light. Hashem set a limit on the troubles of Yosef in jail and sent the light, salvation, and redeemed him. So too, Hashem waits to shed light (Mashiach) upon our troubles as well.

This is the exact theme of Chanukah! Maharal states that we light the Menorah specifically at this time of the year, during the winter as is the darkest. This shows that Judaism will bring light to even the darkest of all places. We specifically light as the last people are leaving the public marketplace, to show that we will shed light for everyone.

-Yosef is described as finding “chane, favor” in the eyes of those that he interacted with. His passion for Hashem permeated his existence and made others trust and adore him.

The word “Chane, charm” is the root of the word “Chanukah”. Chanukah is a time of appreciation for the beauty and excitement of Judaism. Also, when we follow Hashem and His Mitzvot, we are enveloped by a beauty and charm that is seen by all!

Rashi tells us that the sons of Yaakov were disrespectful of their four brothers born from Yaakov’s secondary wives (Dan, Naftoli, Gad, Asher) and called them, “sons of the maidservants”. Yosef was very unhappy with this disrespect and so he reported it to his father and made an effort to help out and befriend them.

What is quite impossible to understand is that despite this effort, they still sold him!? Ten brothers were involved in his sale and this included the four sons of Bilhah and Zilbah! The very four people whom Yosef dedicated his efforts to protect and care for?! More so, they were the ones who brought Yosef’s bloody garment to Yaakov to inform him that Yosef had been “killed”. How could they do this to him after all that he did for them?!

Let us rewind to an earlier episode and draw a powerful lesson from it, which I believe answers this question as well. Rachel requested of her sister, Leah, that she please provide her with the Dudaim (mandrakes) which were a known remedy to help her have children. Leah screamed at her and said (Bereishis 30:15), “is it not enough that you stole my husband; now you want to take my Dudaim as well?!” Rachel then made a tradeoff with her, and never challenged those words.

The question is, this is preposterous, how could Leah speak this way? Rachel was the one who gave up the Simanim (prearranged secret “password” that Yaakov made up with Rachel to ensure that he was marring her) to Leah in order that she shouldn’t be embarrassed and could marry Yaakov in her place. What was Leah saying?!

The most amazing answer that emerges is that: somehow in Rachel’s giving over the Simanim to Leah, Rachel did it in such a way that Leah never even knew the kindness that was done for her! You may want to read that again! Perhaps Rachel approached Leah before the wedding and said, Yaakov asked me to teach you these Simanim etc. Absolutely amazing!

So too, Rachel taught this to her son Yosef. She instilled in him a passion for chessed and the dedication to care for others regardless of whether they were aware of the favor they were receiving. (How this lesson ties into the meaning of Yosef’s name is for you to figure out!)

This is how it was possible for the four brothers to be involved in the sale of Yosef. They weren’t even aware of all that Yosef did for them. The ultimate chessed is that which has no expectations of recognition in return.

I mentioned earlier that TEN brothers were involved in the sale of Yosef. The Seforim say that the incident of the Ten Martyrs (Asarah Harugey Malchus) took place as an atonement for the TEN people involved in the sale of Yosef. However, this needs to be understood. We know that Yaakov had twelve sons. Three of them were not involved in the sale! Binyomin wasn’t there, Reuven was away at the time, and Yosef didn’t sell himself! In that case, only nine people were involved, who is the tenth?

1- Shlah explains that since Reuven initially agreed to throw Yosef into the pit (and to sell him), he was held accountable even though he wasn’t present at the actual sale.

2- Others state that Yosef himself was held accountable because of his actions that caused the brothers’ animosity as well.

3- Arizal (word of caution: this needs to be understood properly) states that Hashem Himself had joined in the Beis Din to allow the brothers to sell Yosef and thus He desired atonement for Himself as well. Rabbi Akiva was the martyr who died for Hashem. This is why his soul departed with the word “Echad, The Holy One”.

Yaakov Aveinu heard that Esav was coming to kill him. He sent large gifts and words of appeasement in an attempt to calm him down. What is in great need of explanation is one statement which Yaakov made to Esav, which seems out of line with Yaakov’s plan of pacification.

Rashi fills us in that Yaakov told Esav, “see that I dwelled with Lavan and never became anyone big or powerful, you should not hate me on account of the Berachos which I stole from you”. Then Rashi states that Yaakov said, “I still kept the 613 Mitzvos; I did not learn from Lavan’s bad ways”. This seems to be a positive trait, why is Yaakov stating it to Esav?

There is a simple approach which states that in fact Yaakov was being tough with Esav, stating that after all, Hashem is on my side and you shouldn’t start up with me.

However, I wish to share and develop another alternate approach that posits that Yaakov was indeed stating a negative fault of his own.

When evil people act, it is with much passion. Sins are tempting and humans are easily drawn and lured into chasing excitedly the wrong, yet pleasurable, avenue. Many sinners have a passion for the crime they are involved with. As Al Capone so eloquently quipped, “What have I ever done wrong, I just dedicated my life to helping people have fun and enjoy life!”

Hashem wishes for us to serve Him with much feeling and vigor as well. When we think about how exciting Avodas Hashem is, we will be inspired to new heights. Just as we see sinners acting so excitedly to do their business, so too, we should learn to serve Hashem with much feeling and emotion!

Yaakov was bemoaning the fact that: “Sure, I kept the 613 Mitzvos, but, “I didn’t learn from Lavan’s evil actions”! Lavan acted with such passion and devotion in his negative pursuits, and I fell short in emulating and surpassing that passion in my positive pursuits!

With this explanation we now can understand an otherwise perplexing Midrash (Bereishis Rabbah 80:12). “We learn from the passionate expressions used to describe Shechem’s desire for Dina, that those are the same adjectives in which Hashem loves the Jews”! Why are we learning from a perverted charlatan?

The answer is that we must see his passion and learn to channel our gusto and vigor to use them to serve Hashem!

Yaakov davened that Hashem should please save him from Esav. In expressing this, he states (Bereishis 32:12), “Please save me from the hands of my brother, from the hands of Esav.” Why all the repetition?

One answer given is that “Esav” represents all the attackers that would ever try to destroy Yaakov’s descendants. Throughout history, Jews were destroyed in two different ways:

2- Friendly attack. They coerced us into joining them and to turn our backs upon our rich heritage.

The Jews were either attacked brutally, or assimilated willingly. These are the two descriptions found in our verse. The word “Esav” represents physical hostile attacks. The word “brother” hints to comradeship with the gentiles, the desire for intermarriage and to become like the gentiles. This explain Yaakov’s double expression.

It comes as no surprise that the Midrash brings two opinions as to what the Angel of Esav, who fought with Yaakov, looked like. One says he appeared as a thief, and the other opinion states that he appeared as a pious scholar. These are the two alternating approaches used in order to destroy the Jews, evil or friendship.

Let us continue to pray to Hashem that he save us from all negative interactions under the guise of “Esav” and “brother”, and may we maintain our purity as Hashem’s beloved and special Nation.

After this week’s Torah portion, we have just met every one of the Avot and Ima’ot, the Patriarchs and Matriarchs. There are many similarities between all of them. There is one specifically which I wish to discuss and bring out, as it is most relevant to this week’s Parsha.

When writing and pronouncing the Hebrew language there are different nekudot, vowels, that effect the way a word comes out. Rabbeinu Bechayeh (Kad HaKemach, Emes) points out that every single possible vowel is found throughout the letters that comprise the names of the Avot and Ima’ot. “Avraham, Yitzchok, Yaakov, Sarah, Rivkah, Rachel, Leah, Bilhah and Zilpah. They contain a qamatz, patach, segol, etc. All but one vowel. That is the sound of the שֻרֻק, shuruq (the three slanted dots standing one on top of the other). Why is this so? Why is this the only missing vowel?

He explains that the work “shuruq” (שרק) can be rearranged to spell the word “sheqer” (שרק), falsehood. This would not be fitting for the founders of the Jewish Nation. They were the epitome of truth. Likewise, he states, the first verse in the Torah also contains all of the nequdot, except for the shuruq. It is for the same reason. The Torah and Hashem’s creation of the world are the embodiment of absolute and perfect truth.

We see how far truth permeates. Even the names of our great founders have not an inkling of a hint to falsehood.

What is left to explain is: Yaakov. Throughout the entire Parsha, Yaakov seems to act with much deceit towards Lavan? Moreover, he is known to be the forefather who most strongly represents truth, “תתן אמת ליעקב (מיכה ז:כ), truth is to Yaakov”?!

Rav Eliyahu Dessler zt”l states that we must define what ‘truth’ means before we start asking if someone is truthful or not.

There are many times that it is not appropriate to tell the truth. If someone were to be insulted by your words, then one is permitted and in fact commanded to “lie”. “No honey, you look gorgeous…” “The food is so delicious…” “It’s so nice to see you as well…” These are a few of the many everyday applications of this principle.

Truth, states Rav Dessler, is the fulfillment of Hashem’s will. Falsehood, is going against what Hashem wants.

This, he explains is the exact reason that Yaakov is commended for his truth. He assessed the situation and recognized that in order to protect himself from Lavan, he had to deal with deceit using deceit. Hashem wishes for us to do what is right and allows us to protect ourselves. Yaakov acted exactly according to the Torah and thus was blessed by Hashem with amazing prosperity.

ויתן לך האלקים מטל השמים ומשמני הארץ ורוב דגן ותירוש… (כז:כח

“May Hashem grant you the dew from heaven, abundance on earth, plenty of grain and wine” (27:28).

This was the opening text of the blessing which Yaakov “stole” from Esav. What is so special about it?

The Midrash Rabbah (66:3) states that these words encapsulate the entire spectrum of Torah. It is both fascinating and relevant to ponder this.

“‘May Hashem grant you the dew from heaven’, this refers to Chumash, ‘abundance on earth’, this refers to Mishna, ‘plenty of grain’, this refers to Gemara, ‘(plenty of) wine’, this refers to Aggadah”.

‘May Hashem grant you the dew from heaven’, this refers to Chumash. The Chumash is a gift which Hashem gave us from heaven. Moshe brought it down to us at Sinai.

‘Abundance on earth’, this refers to Mishna. The Mishna is the development of the written Torah. We toil and produce understanding in the oral Torah. Hence, Mishna is exactly comparable to an earthly crop. It is only produced through effort and toil and is produced by using God-given materials and developing them in the way that Hashem wishes them to be brought out.

‘Plenty of grain’, this refers to Gemara. There is no more vital staple in life than grain. “Everyone needs grain, this is Gemara” (Bava Basra 145b). Just as the Mishna is worked for on earth by us, so too Gemara, which is like grain, is developed on earth. The distinction is that the grain is even more fine tuned and refined. Gemara is the development and masterful completion that explains and clarifies the Mishna.

‘Plenty of wine’, this refers to Aggadah”. The climax of Torah learning is the achievement of deep spiritual understanding. This is known as the esoteric, Kabbalistic part of Torah. The Aggadah of Shas and Midrash bring out these secrets. They can only be understood by a pious and dedicated Torah scholar. Just as wine reveals secrets, so too a proper understanding of the Aggadah of Chazal yields the most beautiful understanding of Torah knowledge.

The Commentaries struggle with a huge question. Why did Yitzchok love Esav? How was he fooled and blinded from seeing how evil Esav truly was?

I believe that one general thought emerges that deserves our attention. Yitzchok was the one who represented the trait of Gevurah, strength. This trait means to master the art of self-control. Accordingly, Yitzchok had a life of ultimate dedication to Hashem represented by the Akeida, where he willingly offered his life to Hashem. He stood for full service and dedication to Hashem despite earthly and physical resistance.

Hence, to Yitzchok, a person who had the tendency to do bad and a desire to sin was the strongest candidate towards self-perfection and work. More so, someone so predisposed to evil, who was able to never-the-less overcome it, was truly greater than a “natural” Tzaddik.

This is why Yitzchok appreciated Esav. He saw his evil tendencies and knew that if he could inspire him to overcome them, he would truly be great.

“The servant took ten camels from the camels of his master (Avraham)” (24:10)

It is interesting and bizarre to note the dominance of one animal throughout the Parsha. Over and again the Torah mentions the camel! The Torah felt that it was necessary to mention the details of the mere mode of transportation eighteen times! What is going on here?

It would seem that the camel offers an important lesson for us to learn. Let us delve into this.

Avraham sent Eliezer to find a worthy wife for Yitzchok. The criteria was clear and not able to be compromised. She had to be a true Ba’alas Chessed, one who possessed a passion for performing kindness for others. In fact, that is the theme of the entire Parsha. Avraham took great care to bury Sarah with utmost respect and dignity. This is the ultimate kindness. Rivkah was chosen to be the mother of Klal Yisrael because of her kind heart and actions. She lived to do chessed for others.

There is one vital point of clarification that is necessary for us to understand. Kindness is only true and long-lasting if it stems from self-appreciation and respect. One who thinks lowly of himself and thus feels that everyone else deserves his help is not a true Ba’al Chessed. Yes, he may share his time and efforts with the world, but he is forgetting to do chessed with the most important person: himself! He is a rag and a pushover, not a Ba’al Chessed. Inevitably, he will run out of steam and will burn out and no longer be able to give to others. This is not what Hashem wants. True chessed starts with a healthy sense of self-respect and self-caring. From that spills forth genuine care, love and help to others. This way, the giver remains healthy and has much strength to share with others in need. That is true chessed.

Now for the camels. Camels are one of the most useful devises utilized for traveling long distances. Their bodies are designed for it. They use up very little water as they move and sweat minimally in order to preserve their energy and water supply. Indeed, they can transport people for days on end without stopping.

They are the ultimate “givers”. In fact, their very Hebrew name, גמל, Gamal, means “to give!” However, there is one catch. You first have to fill them up. Before your journey, you must allow them to drink and fill up their hump with an average of 26 to 40 gallons of water. They are the true Ba’al Chessed. They fill themselves up first and then dedicate all of their efforts in order to help others.

So why 18 times? I suggest that it corresponds to the 18 times that the Torah says the word “Man” before Adam was given his wife, Chavah. The Bartenura and Rashi (Avos 5:21) learn from here the source that one should marry at age 18. I connect the two occurrences of 18 and wish to learn that one should not get married until he is a true Ba’al Chessed. This is, in fact, the reason that Yitzchok and Rivkah were now united! The only thing left to explain is why the camel is a non-Kosher animal?! This I leave for you to decipher…

Thus, the camel has been shown to be very appropriate and amazingly in line with the entire theme of the Parsha. Chessed is beautiful; it starts with caring for yourself first and expands outward to the world.

It is interesting to note the title of the Parsha. Whereas the entire opening theme discusses a burial plot for the deceased Sarah, the title focuses on her life?! What is the explanation?

I believe that Rebbe Akiva wished to instill in his students a powerful appreciation of utilizing every moment of life. It was only because Sarah lived her life to its fullest, that her granddaughter Esther gained that inspiration and thus merited to rule 127 countries as well.

Sarah’s death marked a completion to a life lived to its fullest. That is why the Parsha that describes her burial is given a title to reveal the essence of her life. She lived most productively.

These words have always perplexed me. Avraham, the great patron of kindness, world famous for his generosity, speaks so seemingly harsh to his guests? He says, “eat and then please leave, promptly!” He doesn’t even invite them into his home?! What is going on here?!

To strengthen this question, I quote for you a story (see Sefer HaYashor (Vayeira) for more details) that happened with Avraham himself: Three years after he sent Yishmael away from his home, Avraham decided to go visit him. He promised Sarah that he would not even get off of his donkey. He arrived and Yishmael’s wife (she did not know who he was) answered the door to inform him that Yishmael was not home. Avraham asked her for some food and something to drink. She refused to invite him in or even to give him anything to eat or drink. Avraham gave her a message to relay to Yishmael when he returned home. “Please tell him that an old man visited from Canaan and he says you should replace the pegs of your tent”.

When Yishmael heard what had happened, he asked her for the details and was furious. He understood that Avraham was telling him that she was not a proper wife (why a wife is called “the peg of the tent” could be the topic of an entire article. Suffice it to say that the peg is what holds and carries the entire tent! The Torah celebrates the power and greatness of our Nation’s women). He then divorced her and married someone that possessed the quality of kindness.

We clearly see from this incident that Avraham was a big fan of inviting his guests inside!

The Ramban provides a most relevant answer to this question. He states that Avraham’s words were chosen not as an inconsiderate unfriendly invitation, but rather, on the contrary, a most thoughtful and appropriate gesture. A good host does not get carried away with doing his act of chessed, kindness, rather, he focuses on the recipient and gives to him according to his comfort and needs!

Avraham and Sarah loved to have guests at their home. However, not at the expense of the guest’s precious time. Avraham saw that these three men arrived at his tent and were traveling through the desert at a fast pace. He did not want to slow them down from reaching their destination. Thus, instead of bringing them straight into his house and pressuring them to stay more than they would have wanted to, he made it clear and comfortable for them from the outset that he sees they are in a rush and if they just want to stay outside, grab a quick bite and get going, that is fine with him and Sarah.

Avraham’s chessed was the highest form, it was recipient-focused. Avraham constantly asked, “what and how will this kindness be best for you?!”

Sometimes we visit a sick person or try to offer a friend advice, but neglect to get the hint that they do not desire our “services” at this present moment. We get so caught up in doing chessed that we don’t realize that we aren’t even doing chessed!

Rabbeinu Bechayeh states that only two verses in the entire Torah begin with the word “ויטע, and he planted.” They are (Bereishis [2:8, 21:33]), “Hashem planted Gan Eden, Paradise” and, “Avraham planted an orchard (for guests)”. This shows that the road to Paradise is paved through caring for others.

Let us emulate Avraham and develop our emotional intelligence to be sensitive to other people’s precise needs so that we too can help them in the most considerate way!

This week’s Parsha contains the last of the Ten Trials of Avraham. A fundamental question begs to be explored. What is the purpose of Hashem testing us in the first place since He knows if we will pass or not?

The Ramban explains that when Hashem tests us, we conjure up inner strength and fight to pass the test. This willpower and dedication makes us even stronger in our resolve.

When we are put in a situation of choice and we choose correctly, this makes us stronger people. Every act of chessed, every statement of Emunah, faith, has a profound impact upon our spiritual growth and brings out from inside of us, what would otherwise lay dormant. Tests help us actualize our potential.

Rashi tells us that in this verse we learn out the construction of Shmoneh Esrey. Each of the Avos is mentioned in the first blessing of Shmoneh Esrey, but the blessing concludes by only mentioning Avraham (“Magen Avraham, the shield of Abraham”).

Reb Shimon Shkop points out a homiletical rendition based upon the words of Rashi, “בך חותמים, with you (Avraham) they will conclude (the first blessing)”. He reads it to mean, “with you Avraham, the end of days will revolve”. He explains that Avraham was a lone Jew who stood up for what was right despite worldwide opposition. He did not care that the world was caught up in denial of Hashem, he stood firmly by what he knew to be the only logical truth. From his dedication emerged Hashem’s chosen nation.

So too, concludes Reb Shimon, in the end of days, , the concluding challenge that we will face will be this same scenario. The world is filled with a collective voice of denial of Hashem. The world states even more strongly that we just don’t care about any values whatsoever! But our job is to emulate our forefather and gain from him inspiration to stay strong. This is what it means “בך חותמים, we will conclude with you (Avraham)”, your attribute (of unrelenting faithfulness) will be the solution for getting past the final test.

It is very fascination that in the Hebrew alphabet the three letters of the word אמת, truth, are place precisely at the beginning, middle and end of the 22 letters.א is the first letter, מis the middle and ת is the last. Truth is all encompassing.

I believe that the hint is that the ultimate אמת, truth, was expressed and will be expressed only 3 times on the history of the world.

The first letter of Emes, א, corresponds to the beginning of the creation of the world. Adam saw the Master of the world most clearly and undeniably. Time went on and many people were distracted from this truth. Next, came the middle of the 6000 year world span. מ stands for מתן תורה, the giving of the Torah at Sinai. The world saw and shook as Hashem appeared with undisputable clarity. The final stage is the letterת , all the way at the end of time, when Hashem will finally reign as Mashiach comes. This is the time that we are approaching.

I add to this that the three letters directly proceeding the last letter of the alphabet (the ת which represents Mashiach) are ק, ר, ש. They spell שקר, falsehood. This hints that the strongest lies and confusion will be present at the end of time, before Hashem reveals Himself once and for all (See Sanhedrin 97a, Sar Meyra…).

This is the time that we must learn from Avraham and dedicate ourselves to the true service of Hashem. We will be a light and inspiration for the rest of the world!

Chazal (Avos 5:3) teach us that Avraham Aveinu underwent ten major trials throughout his life to prove his commitment to Hashem. The Commentators count the ten trials and most of them agree that the event of Avraham choosing to be thrown into a fire furnace by Nimrod rather than bowing to an idol was definitely one of the ten.

The question though is, why is this the only test not stated explicitly in the Torah? It would seem to be most significant? Avraham was ready to die for Hashem, whereas the other tests did not call for his death? Yet the only source for this event in the Torah are two meager words, “אור כשדים”, upon which Rashi brings from Chazal that this event transpired?!

Reb Leib Chasman says a beautiful one line answer. I will leave you to delve into it: “The most impressive part of a person’s service of Hashem is not that he is willing to die for Hashem, rather it is his dedication to live for Hashem. That is why it is given little attention in the Torah!”

ונח בן שש מאות שנה והמבול היה מים על הארץ (ז:ו

When calculating the lifespan of Noach, a noteworthy discrepancy emerges. The Torah tells us explicitly that he lived to the ripe old age of 950. He lived 600 years before the Flood and 350 after. There is one problem here. The flood itself took place during the course of one entire year (1656 [2104 B.C.E.]). Noach thus really lived for 951 years! Why does the Torah not count one entire year?!

There is an important lesson here. Hashem grants us life. We are entrusted to use life to its fullest. Part of that job is to study Torah and practice the Mitzvos and pursue that which brings us closer to Hashem. Another aspect of this world revolves around our interaction with other people. We have the ability to share with and care for others. We can give of our own time, energy and money to help them! This is called chessed, performing kindness.

Hashem states that anyone who cares for others, will be cared for by Hashem. Now, sometimes people extent much time and energy in their assistance of someone in need. The Torah’s outlook on this is that it should not be considered wasted time. When you give of your time to others, you are not losing!

Noach and his family spent an entire year reestablishing the foundations of the world. Hashem brought the Mabul (Flood) because the people were doing every sin known to mankind, with the climax being stealing and disregarding others. Noach spent an entire year caring for and nurturing the animals in the Ark. It was a year of supreme chessed!

Noach had an allotted 950 years to live. Instead of Hashem counting off from that the year in the Ark as part of Noach’s lifespan, He gave it to him for free! That year did not subtract from his portion. because it was lived only for others!

If you think that this explanation is an exaggeration or not accurate, I will bring two proofs to support it, one for the concept and one for this specific case.

2- The Gemara Rosh Hashana (18a) states that the descendants of Eli HaCohen were cursed that as a punishment they would die before the age of 18! The only way to spare oneself was to learn Torah and do chessed. Rabbah excelled in Torah and lived to age 40; Abayeh excelled in Torah and performed tremendous amounts of chessed and thus lived to 60! I believe that the reason that Abayeh lived longer was because Hashem paid him back for all of his time spent doing kindness.

We now see that the great benefit of extended life can be gained by caring for others! Let us all merit long lives!

The Torah tells us that Noach build an Ark of large proportion. The measurements of the Ark have always fascinated me. Why is it so crucial for us to know that it was 300 (height) by 50 (width) by 30 (height) Amos? What difference does that make?!

In order to answer this, we must first explore another question. What did the Ark accomplish? With sulfur and boiling water raging from heaven how could a mere wood structure survive?

The Yalkut Reuveni brings down an amazing answer to both of these questions. He explains that the essence of the Ark’s protection did not lie in the materials that formed it. Rather, it was the fact that you relied upon Hashem to save you! The mere wood did nothing! The belief in Hashem was what it was all about!

He then shows how the measurement hint to the name of Hashem (י-ה-ו-ה). Yud (10) multiplied by Hey (5) is 50 (the width). If you multiply that result by the letter Vav (6), you get 300 (the length). Vav (6) times Hey (5) equals 30 (the height)! See Mishley (18:10), “The Tzaddik (which hints to Noach!) runs to find refuge in Hashem”. The Ark’s very construction expressed its key to protection. An unwavering reliance in Hashem is a guarantee for salvation and success.

The Ark – an edifice that withstood the great flood preserving the remnants of mankind and humanity – had an interesting detail mentioned in last week’s Torah portion. It had a window.

We often seek out panoramic views when checking into hotels and bungalows. Why, because the view affords us with a ‘window of opportunity’ to see the surrounding nature or landmarks that face us. We can admire their beauty and nostalgia. We appreciate what lies on the other side of the glass and what it has to offer. A new look, a new perspective.

Yet we find that the Ark had a window. What was there to see? The world was being destroyed and all that was being spared was inside the Ark. What was the purpose of having a window – more importantly – its’ significance?

Rashi and other commentaries explain as follows. The message is clear and crucial to daily living. A person’s inclination is to focus on himself. If everything is going well, everything must be fine and dandy.

Things may be tough for those around them – but they fail to see it. They don’t look out through the window and see the needs of others. This thought reminded me of a story I read many years ago.

A Chassidic Rebbe once walked into the office of one of his many followers. Astonished to see his revered master arrive unannounced, the bewildered follower asked what the Rebbe had come for.

“You see”, began the Rebbe. “There is a man who is suffering greatly and is in need of great assistance.”

That was enough for the man to hear. “Tell me Rebbe who is it? I’ll write you a check for the full amount!”

This is the problem we encounter when we focus on ourselves and refrain from looking out through the window.

Thus, ensconced inside the Ark, Hashem instructed Noah to install a window so that he would see the raging destruction taking place outside and realize the miracle at hand. Furthermore, it sent a timeless message to our nation that we must not ever focus exclusively on ourselves but always look out through the window seeking out those in need of assistance be it in the financial, emotional or social sense.

By doing so, we fulfill the Torah’s command of “Loving your neighbor like yourself.” It refines our character by ensuring that we not only take care of ourselves, but of those around us as well. In these turbulent times there are many that are in need of assistance all over the world. Let’s make it a goal and mission to take a look out of the window and lend a hand.

“And HaSHEM blew into Adam’s nostrils a living Neshama (soul) and Man became a living creature” (4:8).

On the sixth day of creation, after HaSHEM set up the world and all of its components, He then created the pinnacle of His entire creation. Man was the goal of it all! This man would be the focus and purpose of the vast world around him. Man would have the job of connecting to and serving his Creator. What can we learn from the verse’s description of the creation of this great being?

For starters, what is this verse even telling us in the first place? HaSHEM blew life into Adam by giving him a Neshama, a soul, and then man became a living creature. What does this all mean? Also, why all the repetition, just state that HaSHEM placed a soul into him, what is the meaning of the concluding words of the verse?

The animals were created and were also described as being a “living creature”, how then is the soul of man more special and higher than theirs?

Rashi informs us that man’s soul is different from the soul of all other living creatures in that it has the ability to think and talk.

Reb Moshe Feinstein however has a question on this. Although this is certainly true, however, from the verse itself, it is very hard to see how man’s uniqueness is expressed. The problem is that the words, “living creature” means: a being that can live on this earth, which refers to the ability to stay alive by means of eating, sleeping and self-protection. Animals are able to eat and sleep as well?! How then is man different?

He explains that the difference between a human and an animal is in their motivation. An animal only thinks about its physical existence, it has no noble thoughts beyond that. However, man’s “living spirit” was only found in him after HaSHEM blew into his nostril, “a living Neshama”. Hence, this connotes the specialness of man. When man takes care of his physical needs, when he eats and sleeps, it is not for selfish reasons, rather, it is l’shem shamayim, for the sake of heaven.

This is why the verse only calls man “a living being” after describing the fact that Hashem gave him a spiritual Neshama, soul. A true servant of Hashem utilizes the physical world in order to maximize his spiritual growth!

After eating from the Forbidden Tree, the woman was cursed by HaSHEM that she would suffer from, “pain of child-rearing and pain of pregnancy” (See B'Reysheet 3:16 and Rashi (ad loc.) based on Eruvin 100b). The question is that the order listed seems to be backwards? First one gets pregnant and suffers from pregnancy and labor and then the pains of rearing come to the parents?

One simple answer is that Chava already had children at that time and so the next pain she would experience would be that of raising them. Only after that would she suffer pain from any subsequent pregnancy.

Another answer offered is that the girls in the family help out very much by caring for their siblings. Thus, a woman typically gets the punishment of “child-rearing” before she herself marries and has the pain of pregnancy!

I believe that the answer is psychological. If one knew that after nine months of pregnancy all of the pain would end, this would be a comfort. However, HaSHEM states that it’s only the beginning! After that pain, you will have to raise him/her as well! Hence, knowing first that there will be the pain of raising makes the pain of pregnancy even more strongly felt! That is why HaSHEM put the curse of difficult childhood first!

Someone asked me why this time of the year is so jammed packed with Yomim Tovim? We go from Rosh Hashanah to Yom Kippur to Succos to Shmini Atzeres/Simchas Torah. They are all such beautiful celebrations, but why could they not have been spaced further apart on the calendar!? An excellent question.

Also, another great question I was asked is, if Succos commemorates the protection (by cloud or hut) that Hashem gave us in the desert, then why is it specifically celebrated for seven days, wouldn’t one day have been sufficient to remember the desert protection?!

I believe that these are all points worth pondering. The simplest answer to why the calendar is so packed is because all four Holidays are related. But there’s a lot more…

We spent the entire Rosh Hashanah making Hashem the King over us. After coming to that deep and powerful recognition, we then desired to apologize to Him for all of ours sins, this is what Yom Kippur was all about, bridging the gap that our sins created. We are then inspired and moved to become better.

This is a great way to begin our year! So then what is Succos all about?! The answer is that Succos is a continuation of that theme. Succos is the message that, great you were inspired, you have realized that you want to be a better person, but how are you going to make it last? Succos shows us how to grab onto the inspiration of Rosh Hashanah and Yom Kippur and to apply it further! How so?

The word “Succah” means “protective covering”. Hashem wants us to protect and insure that our inspiration continues!

How is this done? When we remember how Hashem took us out of Egypt and protected us and cared for us in the desert, we are reminded of all the good that Hashem continues to do for us to this day! We spend time eating, drinking, sleeping and enjoying the company of our family and this brings us to warm and strong feelings of gratitude for all of the bounty that Hashem has bestowed upon us. In fact, the Gemara says that the preferred shchach, Succah “roofing”, is to be made precisely from the “Psoles Goren v’Yekev, one’s crops”. This is the time of year that one’s field is producing its fruits. Hashem wants us to build the Succah out of some of the crops in order that we should see them and remember all that He has given us so kindly.

The climax of all of these good feelings is the Holiday of Shmini Atzeres/Simchas Torah. On this special day we celebrate and accept upon ourselves to live by the Torah. It is only after the recognitions and clarity of Rosh Hashanah and Yom Kippur and the effort to implement their lessons taught by Succos, that we now arrive at Shmini Atzeres. This is the ultimate conclusion. After realizing the kindness and care of Hashem through Succos’ message, we graduate to Simchas Torah to accept His Torah out of pure joy and love.

It is even deeper than this. The Gemara states that the bare minimum requirement of a Succah in regards to walls is two full size walls and one smaller wall at the end. The Arizal points out that this corresponds to an arm giving a hug! Our hand starts at the shoulder and contains two long bones attached at the elbow joint and finally one small section beginning at the wrist. Hence, a Succah, says the Arizal is a hug, so-to-speak from Hashem!

I believe that what is being stated here is as we have explained. Succos is a time of love and appreciation towards Hashem. If one wants to keep all that he has gained from the Yomim Nora’im, this can be achieved through feeling Hashem’s kindness towards him! This in turn will lead to the embracing of the Torah on Simchas Torah!

Succos is specifically seven days long in order to cover the span of an entire week. Each day will be celebrated with this focus of gratitude. An entire week with this outlook will have a profound and far-reaching impact on a person.

May we all share a beautiful and meaningful Succos and Shmini Atzeres/Simchas Torah!

יערוף כמטר לקחי תיזל כטל אמרתי כשעירים עלי דשא וכרביבים עלי עשב (לב:ב

“May my teachings drip like the rain and may my utterances flow as the dew… ” (32:2)

This verse provides very descriptive words regarding the teaching of Torah. Let us try to understand the parables. Why is the teaching of Torah compared to both rain and dew, is the Torah simply being poetic?

Rabbi Moshe Feinstein, our previous Gadol HaDor and a master pedagogue, learns two beautiful fundamentals from the Torah’s word choice. The Torah is teaching us two keys to effective teaching!

There are two main differences between dew and rain which are mentioned in Rashi. First, dew is a pleasant morning mist that is welcomed and appreciated by all, whereas, rain is sometimes seen as inconvenient and bothersome. Secondly, however, only the rain is most helpful and productive upon the ground. Dew causes very little growth. Rain brings much life!

Reb Moshe then explains further. A teacher must excel in both aspects! His lessons must be powerful and enlightening like rain. But they cannot be forced and imposing. The mode of presentation must be like dew, pleasant and enjoyable to all!

In the same vein, Reb Moshe states that one should only teach if he enjoys doing so! If he forces himself to be involved with what he finds cumbersome and unfulfilling, this will impede his ability to touch the hearts of the students properly. One who has passion and love for what he is doing will be able to impart the lessons in an enjoyably and effective manner.

Only if a student possesses these two realizations will he be able to learn from his teacher. These two things are the rain and dew of teaching. Rain causes much growth, this refers to the knowledge of the teacher which he has to share. Dew is pleasant and enjoyable, this refers to the teacher’s warmth and care for the student.

The Torah is teaching us the two most important ingredients for teaching. Even if we are not in a classroom setting, we are still imparting our lessons to others, to our children and the people whom we interact with. Let us share our Torah with others and show them the sweetness and beauty of closeness to Hashem.

הקהל את העם האנשים והנשים והטף… למען ישמעו ולמען ילמדו ויראו את ה’ אלקיכם ושמרו לעשות את כל דברי התורה הזאת (לא:יב

Gather the Nation, the men, women and children… so that they will hear and learn and respect… and properly fulfill the Torah” (31:12)

Every seven years a grand gathering of all the Jews was held. The king read portions of the Torah to the assemblage and many words of truth and inspiration were taught. But why was it so important to have everyone there? Rashi tells us that the end of this verse describes why each person had to be present. The men came to learn Torah and the women to hear. What is the difference between these two goals?The answer is that there are two elements of Judaism that we develop in ourselves and pass on to our children. One is the truth and validity of the Torah on an intellectual level. The second is our passionate feelings and emotions towards serving Hashem with excitement and zest. Both are necessary in developing as a proper Jew.

The father represents the intellectual element; the mother the emotional. Certainly both elements are vital and are possessed by both genders. However, generally, each gender specializes in one. Thus, the father who is the intellectual aspect of Torah understanding comes to recharge his Torah learning. The mother, who teaches a love for Torah and Mitzvos, comes to hear words of Yiras Shamayim in order to instill and awaken her ever important emotional side! These are the dual roles here.

Why were the children required to be brought? Firstly, as stated explicitly in Chazal, it was to give reward to the parents for bringing them. Secondly, so that they too would have exposure to this great and amazing experience.

We now understand why everyone was there, but one question remains. Why are the objectives expressed backwards in the verse? The verse begins listing off the participants, stating, “men and women,” but in the following words which states the objectives, “to hear and learn” it places hearing, the woman’s specialty, before learning, the men’s domain? Why the change?

Here we have discovered a beautiful and fundamental truth. The women have the most important role in getting this job done! True, the learning of Torah is the most important Mitzvah which is more valuable than anything else, but the passion, dedication and encouragement of the women is the only way that it will get done!

When the Torah was originally offered to the Jews after they left Egypt, it is interesting to note the order of its presentation. Shemos (19:3) “Ask the daughters of Yaakov and the men of Israel (if they will accept the Torah).” Why are the women mentioned first?! Because it is up to them! Just as in Egypt, the continuation of the Jewish Nation was lead solely by the righteous women, so too here, if Torah was to be instilled into the hearts and souls of the Jews this would only be accomplished through the women’s undertaking and dedication.

The Chazon Ish was once asked to decide which school should take precedence. There were only enough funds to open up one Jewish school, either for the boys or for the girls. Which one should receive the available monetary endorsement? His response was immediate and clear. Open up a Bais Yaakov, because without those girls no Talmidey Chachomim will be found! Every boy will fear to persist in the Bais Medrash knowing that if he remains there he will never find a young lady willing to marry him. Thus, the Chazon Ish, with great Torah insight, assured that Torah would continue. The lesson which this story illustrates is truly deep. The men are indebted to the women for their encouragement and their zeal to ensure that they live up to a high Torah standard!

Chazal say that a wife gets rewarded for all of her husband’s learning. This is very fair and understood! She caused him to learn and succeed. Indeed one of the greatest of our sages said it so eloquently. Rebbe Akiva stated, “all of my Torah accomplishments and thus those of my students as well belong to the credit of my wife! He meant it. This is a glimpse into the greatness and importance of our Nation’s leaders and builders, the women!

הנסתרות לה’ אלקינו והנגלות לנו ולבנינו עד עולם לעשות את כל דברי התורה הזאת (כט:כח

The hidden things are known only by Hashem; the revealed matters are for us and our children…” (29:28)

The Chassam Sofer interprets this verse in a homiletical fashion. He says that the Torah is teaching us how to act. First he states the concept and then he shows how the verse is expressing this. We are put on this physical earth and must learn to function properly here. Our mission is to become as close to Hashem as possible through Torah, Mitzvos and bringing out our potential. One may think that since this is the main goal, it would thus be appropriate to ignore the physical world around us and not interact with it or any people. This however is not the Torah way! Although one who limits physical pampering and excess pleasures is commendable, the Torah does not want one to neglect the physical in an extreme way. Rather, Hashem wants us to be balanced people. Our greatest leaders were known for just how practical and down-to-earth they were!

The Chassam Sofer writes that he knew of some supposed “pious individuals” who ignored their wives and children stating that they would not deal with such trivial matters! He bemoans such misguided and hurtful actions. The Torah’s message is clear and simple: Be normal.

He reads this verse to be stating this explicitly: “In your heart, connect to and pursue closeness to Hashem, but in your outward appearance, interact with the world and your children!”

There was a man who became obsessed with enunciating his every syllable in Shema. The other congregants were disturbed by his loud and distracting noises. They brought him to the Chazon Ish for help.

“What is the reason that you are reciting Shema in this fashion?”, asked the Chazon Ish respectfully.

The man replied by quoting the Gemara Berachos (15b) religiously, “He who enunciates the words of the Shema properly, in Heaven, they will cool down the fires of hell for him”.

The Chazzon Ish helped him get the message with his soft yet powerful response, “yes, I understand, but you don’t want to freeze!” The man rethought his actions and followed the sage’s advice!

No one knows the exact reason why the great Gadol Rabbi Chaim Pinchos Scheinberg wears so many pairs of Tzitzis. Many suggestions have been offered, but the matter remains unknown. A man as great as him certainly is entitled to take upon himself what he sees fit. When a student of his decided to follow suit and donned extra pairs of Tzitzis claiming that he desired to be like his Rosh HaYeshiva, the Rabbeim decided that Rabbi Scheinberg himself would be the best person to deal with him. Reb Scheinberg’s words were characteristically straight and to the point: “be normal”!

This is the way of the Torah. We are not asked to be radically antisocial and to avoid all interaction with people. We are told that while it is most noble to spend our time growing and thinking about Hashem, the healthiest and most productive way to carry out this mission is by means of normalcy!

There was a man who became obsessed with enunciating his every syllable in Shema. The other congregants were disturbed by his loud and distracting noises. They brought him to the Chazon Ish for help.

“What is the reason that you are reciting Shema in this fashion?”, asked the Chazon Ish respectfully.

The man replied by quoting the Gemara Berachos (15b) religiously, “He who enunciates the words of the Shema properly, in Heaven, they will cool down the fires of hell for him”.

ושמרתם את דברי הברית הזאת ועשיתם אותם למען תשכילו את כל אשר תעשון (כט:ח

“You shall guard the words of the covenant to fulfill it in order that you will be enlightened as to the proper course of action” (29:8).

This verse contains the key in how to succeed in life! Reb Shlomo Wolbe (Sefer Aley Shur) expounds upon this verse and quotes the Targum Yonosson who translates it as, “contemplate and think about the actions which you take!”

The wise King Shlomo tells us how to view the world. Mishley (24:30) states “I passed by the field of a lazy man… and it was dilapidated and not cared for… I saw this sight with my heart and I learned a lesson about alacrity!” A mature person contemplates and learns from what his eyes behold!

Rashi at the beginning of Sefer Vayikrah asks a fundamental question. Why are there so many spaces in the Torah between all of the different laws that Hashem taught Moshe? He explains that these spaces represent the fact that Hashem gave Moshe time to digest and contemplate each lesson that he was taught, before teaching him the next one. If this was necessary for Torah being transmitted from Hashem, the best teacher, to Moshe, the best student, surely we would benefit from contemplation as well!

A great Rav once asked the Ketzos HaChoshen (Rabbi Aryeh Leib Heller 1745-1813), “why are your Seforim more sought after and popular than mine? “I will tell you the difference between us”, replied the Ketzos, “when you sit down to learn, you carry on building upon where you left off yesterday. When I begin my learning, I throw out everything I concluded yesterday and think it all through again from scratch!” He didn’t want to be blinded by his own previous conclusions! He wanted to contemplate and digest everything properly.

Chazal (Avos D’Rav Nosson 6) tell us that for the first 40 years of Rebbe Akiva’s life he was a complete ignoramus. One day he was walking on the riverbank and noticed a rock which had a hole pierced in it through which the water was flowing. He contemplated the sight wondering how the soft water could have accomplish such a feat! Then it hit him with shock and power. The soft water consistently running over the rock every day, eventually wore out the rock’s strength and caused the hole to be created! A simple scientific observation called friction! But his greatness was that he did not just stop there, he now applied the lesson as a model for his own life. If the rock could perform such a feat, then surely Torah could slowly penetrate my heart of stone as well! With this, Rebbe Akiva began his long journey to greatness in the Torah world. He didn’t just see, he observed and learned!

King Shlomo again sums up this important idea for those who want to succeed in life. Mishley (1:5) states, “the wise man hears and delves and develops things further!”

The פסוק tells us “ולקחת מראשית כל פרי האדמה אשר תביא מארצך אשר ה’ אלקיך נתן לך ושמת בטנא והלכת אל המקום אשר יבחר ה’ אלקיך לשכן שמו שם”, the language used is “ולקחת”. It is clear from this reference that you must take the food item from its source. I have noticed other times in חומש and חז”ל that note that the language of קיחה a conjugation of it expresses doing so with force. For instance the פסוק uses the words “תקחו לכם” as in they should takeדינה from the בני שכם when in fact the בני שכם had all been killed. Theחז”ל say there a פשט that it is קשה לפרש מן הערלים, without getting into an explanation of that we see that the language of לקח implies that it must be done against a force. We also know that this is the language used for acquisitions in the Torah, like by שדי אפרון and byקידושין as well.

The question is why does the פסוק use the language “ולקחת” here? I believe that the answer is simple. We know that חז”ל say that he would treasure תשע קבים of his crop more than one of someone else’s crop. It is conceivably greater that one would want the first of their fruit that must be the nicest of all of their fruit to be for themselves. The פסוק tells us, he must take this fruit with force and battle is inclination to take it for himself.

Now he separate the fruit and “תביא מארצך אשר ה’ נתן לך ושמת בטנא והלכת אל המקום אשר יבחר ה’ אלקיך ושכן שמו שם”. He is instructed to take the food product in a basket and bring it to the בית המקדש. The רמב”ן brings from the משנה in ביכורים that you must be קורא שם and say הרי אלו ביכורים. Now the ביכורים have a שם of ביכורים. There is of course a connection between the calling of the name of ביכורים and the fact that the Torah references the מקום המקדש as the מקום לשכן שמו שם. The wordsשם meaning name, and the word שם meaning there are obviously the same letters.

A name is what comprises a persons entire being. As my Rebbi, Rav Nochum Lansky שליט”א told me the רצון כולל everything, and the gematriah of שמו is רצון. His name is his will, כביכול. Just as His name only expresses the true essence, so too the Will is the expression of the true essence. The מצוה of ביכורים is only in ארץ ישראל, and is obligated on שבעה מינים. The פסוק that we say for the קריאה of theביכורים is “וענית ואמרת לפני ה’ אלקיך ארמי אבד אבי וירד מצרימה ויגר שם במתי מעט ויהי לגוי גדול עצום ורב” which is a large component of theהגדה read on פסח with ביכורים. The ביכורים may be brought from the time of חג העצרת עד חג הסוכות. The time period of ספירת העומר is another seven that goes from the חירות of כלל ישראל into קבלת התורה of שבועות or חג העצרת which is clearly linked.

ביכורים have to be done in ארץ ישראל, and can only be accomplished at the time of the בית המקדש which is why this פרשה is found next toעמלק. What is the end of the מעשה ביכורים, the פסוק says: “ושמחת בכל הטוב אשר נתן לך ה’ אלקיך ולביתך אתה והלוי והגר אשר בקרבך”. We see that the end of ביכורים is that you are בשמחה. Why are you בשמחה? Because you were able to control your desires to keep the first fruits. You realized that all the טוב that you have in this world comes from הש”י and that the only way to truly grow and have benefit is to take the most חשוב and be מקדש it! When you take something that is so precious to you and you are able to realize how gracious הש”י has been with you, you will truly be בשמחה.

This שמחה is clearly hinted in ביכורים as well. There are several series of number seven which is linked to husband and wife. The time ofביכורים is on שבועות which is the אירוסין of כלל ישראל with the Torah.

כי יהיה לאיש בן סורר ומורה איננו שמע בקול אביו ובקול אמו… (כא:יח

“If a man has a wayward son who disobeys the voice of his father and the voice of his mother…” (21:18).

A simple question must be asked here. This verse seems quite wordy, could it not have simply stated that the child does not listen to his parents, why must it spell out “the voice of his father and the voice of his mother”, individually?

The answer is famous and fundamental and I would like to develop upon it. Certainly, every person is responsible for their own actions. However, we can often find a cause or partial justification for one’s actions by viewing the environment which they were raised.

So what went wrong here? How did such a terrible child emerge? Everyone needs role-models. It is only from watching proper and healthy human interactions that one will be able to implement within himself the ability to be an outstanding and properly developed human being. One who was never afforded this privilege may be very unfortunate and lack the necessary ingredients for functionality.

The wayward son has rebelled and showed that he has no interest in doing what is right. Whereas the Torah clearly states that he is responsible for his own actions, it does not neglect to give a hint to the most common impetus to such an attitude development. The parents!

This child grew up confused. In his home, there was no uniform voice and message. Rather, there was an individualistic agenda of the father who told him what to do and there was a second and unrelated voice of his mother who had her agenda for him as well. This is the meaning of our verse’s individualized and separate reference to the parent’s voices. There was no common ground and the child learned that it is fine and acceptable to live removed from sensitivity and unity with others. Hence, he decided to ignore Hashem’s voice as well!

Without dragging out this painfully true reality, I would like to now move on to the positive enforcement of this lesson. Indeed, Chazal (Sanhedrin 71a) tell us that the purpose of the entire length of laws found regarding the wayward son is to give us reward for studying and toiling in it, as in practice it is an impossibility. Perhaps the reward benefited from its study is a strong and emotional wake-up call for proper parenting and marital harmony.

The Jewish home is more important that a bomb-shelter! A bomb shelter only protects from physical harm; the home is the tool for protecting from spiritual harm. There are atomic perversion bombs dropping on children daily. Whether it is from bad friends, bad places, television, media, or most powerfully the internet, these infiltrations are a stark reality. The only way that we can shelter our future from being lured away by the bright glitter and false promises, is if we offer them something more appealing at home. This is love and true values. When the home is a peaceful and productive place, then the child will enjoy his time there. He will bask in the warm and radiant atmosphere and he will steadily take in all of the life lessons being taught. He will learn how to say “no” to the enticing outside distractions. He will learn how to love and care and how to work together with others to achieve the true happiness in life.

Now that’s a beautiful picture to imagine! May we all merit to experience it as a reality firsthand and to see how much success and productivity comes from such a great atmosphere! We must remember that it is never too late to reinforce our shelters!

והיתה עמו וקרא בו כל ימי חייו למען ילמד ליראה את ה’ אלקיו (יז:יט

The Jewish king is required to have a Sefer Torah with him everywhere that he goes. Additionally, he must have another Sefer Torah kept at all times in his home. What is the significance of these requirements?

The Gemara (Berachos 34) tells us that there are four times that we common folk must bow during the course of the Shmoneh Esrey prayer. When the king prays he must bow at the beginning and end of each Berachah! Reb Yitzchok bar Nachmayni argues and states that the king should bow for the first Berachah and just stay down there prostrated before Hashem until his conclusion of the entire Shmoneh Esrey! What is being taught here?!

Rashi fills us in with one simple line. “He who is more respected by people is more susceptible to haughtiness, and thus must prostrate and lower himself before Hashem more!”

A king is a powerful and respectable person. It is easy for him to get distracted by his own self-worth and forget about Hashem. Thus, the Torah and Rabbinical law place additional commandments upon him to help teach him to be humble! The Torah states that he should have a Torah scroll in his private living quarters and that he should also carry one with him wherever he goes! He must constantly remember how important the adherence of Torah law is and that he is to be the role model for the Nation in how to be a true servant of Hashem! When he prays Shemoneh Esrey he must humble himself as well!

This carries over to all aspects in life. Chazal (Pirkey D’R’Eliezer 16) tell us, “Chosson domeh L’Melech, the groom is like a king!” What is being stated here?

Rabbi Dessler explains a most interesting point here. A king lives with two contradictory jobs. On the one hand, he must demand respect from his subjects, so much so that he is not even permitted to forgive of his honor! On the other hand, the Torah states that the king must be sure that he does not become haughty. How does he perform these opposing duties? The answer is that the job required of him is precise balance and care. On the outside he must appear royal; on the inside he must be dedicated unconditionally to Hashem!

The Chosson’s job is to emulate this king. On the outside it appears that he is simply marrying a physically beautiful Kallah, bride. One may think that this union is being formed for materialistic and lustful reasons. But he must also have on his mind the tremendous spiritual opportunity of growth and closeness to Hashem which having his partner will afford him. This may be contrary to what it looks like on the outside! This is the delicate balancing act required of this “king”!

Chazal (Eruvin 54a) say that this world is like a wedding. Our job is to be like that groom. This is the challenge of life. Many actions we do are in truth a contradiction to this reality. We work and put in effort to earn money, but really it is Hashem who is providing for us. Our hearts beat and give us life, but really Hashem is the one making our hearts pump! In every situation we must know and feel Hashem’s presence.

Indeed, none of us are actual kings or queens, but the message is still relevant. In life, there are daily opportunities for us to become haughty and forget about Hashem. True, we should be proud of our accomplishments, however, this should not allow us to thereby diminish our efforts, rather this should encourage us to grow higher and better. True fulfillment comes from closeness to Hashem! This is the lesson of the king. Hashem promised Dovid HaMelech that his kingdom would continue as long as they were truly dedicated to Hashem. May this be fulfilled speedily!

The prohibition of mixing milk and meat is repeated three times in the Torah. Chazal tell us that this is in order to prohibit three things: cooking, eating, and deriving pleasure from this mixture.

The Mechiltah comments that these three occurrences correspond to the threecovenants which the Jews in the wilderness made with Hashem in acceptance of His Torah and Mitzvos. The three times were: Sinai, Arvos Moav and Har Gerizim! This perplexing comment needs much understanding. What is the connection between accepting to follow the Torah and the prohibition of milk and meat? The two seemingly have nothing to do with each other?!

To explain this we must understand Basar b’Chalav, milk and meat, more deeply! It is important to stress that this prohibition is a Chok, a law whose reasoning and logic cannot be grasped by human comprehension. We adhere to it solely because Hashem commanded us to do so. However, many commentators offer partial lessons which we can be learned from this Chok. They are thoughts hinting to ethics, not full explanations, because it is unexplainable.

The following thought is based on my understanding of how the Ralbag explains a lesson which can be derived from this law. It is both fascinating and relevant.

Imagine that you visit your dear mother and she has prepared for you your favorite chocolate cream cake! As you sit and savor a piece, she asks if you could please be so kind as to take out the garbage when you get a chance….

Scenario A: You adamantly refuse to perform the requested chore and do not take out the trash!

Scenario B: You refuse to take out the garbage and instead you take the remainder of her delicious cake and smash it into her face, cream first!

Obviously, the first option is inappropriate, but the second response is unbelievably terrible and horrifying. You used her cake, which she lovingly made for you, against her!

Similarly, when one takes the milk of a mother cow, which she provided you with to enjoy, and one uses it to cook her little baby with, one is performing this same horrible act! Now, the Torah allows us to eat both milk or meat, separately, so what is the depth here? Here is the punch line: The Ribbono Shel Olam provides us with a body and put us on this earth to earn perfection and greatness. He gives us the ability to act and move. Every time that we perform a sin, we are taking the exact gift of our body and life, which Hashem gave us so lovingly, and using it precisely against Him! We are figuratively smashing a pie into His face! This is the ultimate insurgence!

These words are powerful and quite enlightening! This, says the Ralbag, is a small lesson that is partially hinted at by the prohibition of cooking milk and meat together.

On a positive note. Firstly, when we sin, we certainly do not intend to spite Hashem, rather we are overcome with desire and surely Hashem understands this. One should not linger in guilt for his sins, rather, he should use this parable to inspire him to be more careful.

Secondly, we now have an answer to our original quandary as to how milk and meat relates to the three covenants of the Torah? The lesson is one of gratitude. If the person in our above scenario would have contemplated how much his mother does for him, his heart would have been filled with love and gratitude. He would have ran to assist her in any way possible. So too, when one realizes how much Hashem does for him, cares for him and provides him with, he will become inspired to follow Hashem lovingly and faithfully. He will have gratitude and appreciation and this will cause him to commit himself to acting according to the will of Hashem. He will, in short, excitedly accept to follow the Torah and Mitzvos!

This, I believe, is the connection between the ban on milk and meat and the three covenants we made with Hashem, they signify gratitude and service!

Originally, this precept was enacted by Moshe Rabbeinu. After time, it was partially forgotten and neglected. King David came along and reinstated it as a protection against a terrible plague that was killing one hundred men every day! [See Tur (OC 46) and Kad HaKemach (Erech Berachah)]. The Gemara Menachos (43b) tells us that a play on words spells out this obligation. Read the verse replacing the word מה with מאה. “Hashem requests one hundred (blessings) from you!” The Commentators struggle with the strength of this hint and offer many other hints found in the verse.

The Baal HaTurim adds two other points here. Firstly, the verse itself contains a total of one hundred letters! Additionally, the word ממך has the numerical value of one hundred. Hinting to the fact that Hashem desires one hundred Blessings, ממך, from you! What is the understanding of all three of these hints?

In a relationship, we have the opportunity to develop closeness by expressing gratitude and thanks. This is the way that people grow dearer, by recognizing and appreciating what the other provides for them and expressing thanks! Hence, in our relationship with Hashem we make Berachos! Berachos are a vehicle through which we acknowledge all that Hashem so generously provides us with! There are three requirements for this. The best thank you is expressed with the following three characteristics:

1- מה and מאה: The Berachos should be thought out, otherwise they are מה, not worth too much (Based on Sefer HaChaim)!

2- 100 Letters: This shows that it should be expressed clearly and not just sped through sloppily, just as every letter in the verse is important and expressed!

In the building of the Mishkan, we find the appearance of the number one hundred in a unique place. There were one hundred sockets that held up the walls of the Mishkan. They were the foundation and ground support for the entire building. (The reason that there were two sockets per each of the fifty wall beams, though intriguing, is beyond the scope of this essay.) The purpose of the Mishkan was to provide a dwelling place for Hashem in this world. Our job is to bring Hashem into our lives as well. Hence, Chazal established for us guidelines as to how to accomplish this bond. They gave us Me’ah Berachos which are the foundation for getting close to Hashem! When we make a Berachah, we are thanking Hashem and bringing down many more blessings in return for our gratitude! Just as the sockets were the support and foundation of the Mishkan, so too Me’ah Berachos are the foundation of gratitude and support of our relationship with Hashem.

May we all merit that Hashem should bestow His blessings upon us in return for our proper adherence and care in making Berachos properly for Him!

This verse is the scriptural hint to the rabbinical Mitzvah of pronouncing Me’ah Berachos, one hundred blessings a day! Let us understand what this is all about.

The thirteen types are found throughout Tanach and are in no specific order. Different ones are appreciated and utilized by different people, with varied situations and emotions. Many of them can be used together as well. As one reads through the outline, one will see how these thirteen general categories cover all types of prayers and express many deep emotional chords of Tefillah in one’s heart. Here they are in a nutshell:

2 שַעַוָה – Shaavah: A hysterical yet verbally expressed cry to Hashem.

4 נַאַקָה – Naakah: A feeling of pain transformed into a vehicle to cry to Hashem.

5 רִינָה – Rinah: Happiness and praise that we have Hashem to call to!

6 פְגִיעָה – Pigiyah: A strong yet respectful demanding of one’s needs.

7 קְרִיאָה – Q’riyah: A full recognition that Hashem is listening to me.

9 פִילוּל – Pilul: A moment of true accounting and bond with Hashem.

10 תַחָנוּנִים – Tachnunim: A reliance only on Hashem’s mercy and not on personal merit.

11 חִילוּי – Chiluy: An emotional plea reminding Hashem of the merits of our forefathers.

12 עַמִידָה – Amidah: To wholeheartedly accept to follow whatever Hashem’s will dictates.

This list is by no means a complete explanation, but I hope that it provided a general picture or reminder for those already familiar with these ever beautiful feelings and expressions.

What remains is an explanation as to why Moshe chose type ten (תחנונים) as his mode of prayer to gain entrance into Eretz Yisrael. Additionally, why did the Midrash wait to bring down these thirteen categories only now, these words of prayer appear numerous times before the word ואתחנן which is at the end of the Torah?! I believe that one answer explains it all!

Moshe was a great man who certainly had many merits of his own. Yet, when he came before Hashem to plead for mercy, he never mentioned his own merits! Rather, he begged Hashem to have mercy upon him as a free gift of kindness which Hashem gives to those in need! This is the greatness and modesty of Moshe Rabbeinu!

The Midrash waited for this verse to lay out all of the prayer options in order to stress that Moshe had many choices. He could have focused on his pain or made strong demands. But he didn’t! Why did he choose the expression which he used? Because of his great humility. (This explanation is almost explicit in the words of the Midrash.) This is the foundation of all prayer, to stand before Hashem in humility. May Hashem answer all of our prayers for the best!

The sages teach that Nachamu is written twice to offer consolation for each of the Temples that were destroyed. In this chapter, the Navi describes the Ultimate Redemption (Moshiach) which we have yet to experience. May it be speedily in our days.

Tefilat HaDerech or the Traveler's Prayer or Wayfarer's Prayer in English, is a prayer for a safe journey recited by Jews, when traveling, by air, sea, and even on long car trips.[1] It is recited at the onset of every journey, and preferably done standing but this is not necessary.[2] It is often inscribed onto hamsas Sh'ma or Birkat HaBayit prayer instead. which sometimes contain the the Sh'ma or Birkat HaBayit prayer instead.

יְהִי רָצוֹן מִלְפָנֶיךָ ה' אֱ-לֹהֵינוּ וֵא-לֹהֵי אֲבוֹתֵינוּ, שֶתּוֹלִיכֵנוּ לְשָלוֹם וְתַצְעִידֵנוּ לְשָלוֹם. וְתִסְמְכֵנוּ לְשָלוֹם. וְתַדְרִיכֵנוּ לְשָלוֹם. וְתַגִיעֵנוּ לִמְחוֹז חֶפְצֵנוּ לְחַיִּים וּלְשִמְחָה וּלְשָלוֹם וְתַצִּילֵנוּ מִכַּף כָּל אוֹיֵב וְאוֹרֵב וְלִסְטִים וְחַיּוֹת רָעוֹת בַדֶּרֶךְ וּמִכָּל מִינֵי פּוּרְעָנִיּוֹת הַמִתְרַגְּשוֹת לָבוֹא לָעוֹלָם וְתִשְלַח בְּרָכָה בְּכל מַעֲשֵה יָדֵינוּ, וְתִתְּנֵנוּ לְחֵן וּלְחֶסֶד וּלְרַחֲמִים בְעֵינֶיךָ וּבְעֵינֵי כָל רוֹאֵינוּ וְתִשְמַע קוֹל תַּחֲנוּנֵינוּ. כִּי אֵ-ל שוֹמֵעַ תְּפִלָּה וְתַחֲנוּן אתה: בָּרוּךְ אַתָּה ה', שוֹמֵעַ תְּפִלָּה

May it be Your will, Ha SHEM, our GD and the GD of our ancestors, that You lead us toward peace, guide our footsteps toward peace, and make us reach our desired destination for life, gladness, and peace. May You rescue us from the hand of every foe, ambush along the way, and from all manner of punishments that assemble to come to earth. May You send blessing in our handiwork, and grant us grace, kindness, and mercy in Your eyes and in the eyes of all who see us. May You hear the sound of our humble request because You are GD Who hears prayer requests. Blessed are You, Ha SHEM , Who hears prayer.

Y'hi ratzon milfanekha A-donai E-loheinu ve-lohei avoteinu she-tolikhenu l'shalom v'tatz'idenu l'shalom v'tadrikhenu l'shalom, v'tagi'enu limhoz heftzenu l'hayim ul-simha ul-shalom. V'tatzilenu mi-kaf kol oyev v'orev v'listim v'hayot ra'ot ba-derekh, u-mi-kol minei pur'aniyot ha-mitrag'shot la-vo la-olam. V'tishlah b'rakha b' ma'a'se yadeinu v'tit'nenu l'hen ul-hesed ul-rahamim b'einekha uv-einei khol ro'einu. V'tishma kol tahanuneinu ki E-l sho'me'a t'fila v'tahanun ata. Barukh ata A-donai sho'me'a t'fila.

כז לָמָּה תֹאמַר יַעֲקֹב, וּתְדַבֵּר יִשְׂרָאֵל: נִסְתְּרָה דַרְכִּי מֵיְהוָה, וּמֵאֱלֹהַי מִשְׁפָּטִי יַעֲבוֹר

Why Jacob do you say then, and why do you speak then, Israel...

I Have always wondered why the Torah in so many places has it written: Ha SHEM said unto Moshe speak to the children of Israel saying..... If Moshe speaks to the children of Israel that is not enough? Is there a difference for him to also say it as well? It is our understanding that the Torah does not waste a single letter and so why is this repetition so common?

To understand Torah everyday life provides excellent insight. An employer may need to say many things to employees throughout a workday but he speaks with his wife. To say to someone is to talk at them to inform them. To speak to someone is to talk with them to converse with them. We only converse with certain people--usually if they are significant to us or we are significant to them.

I noticed in Yesha'yahu 40:27through the navi Ha SHEM asks: Why do you say Jacob, and why do you speak Israel. I wondered if here 'Jacob' refers the children of Jacob. Those of us who are always trying to get ahead by yanking someone else back by the heel and tricking people to get a blessing we know would have gone to our brother only to later get cheated back by the many Labans of the world. Israel would then refer to the children of Israel who can out wrestle an angle and who seek to make peace with our brother even when it is risky & dangerous to try. It may be that those of us who exhibit the character of Jacob say things at G-D, expect things from G-D and pay little attention to implementing Torah in our lives. While those who exhibit the character of Israel converse with HaSHEM because they care deeply about the feelings of others.

Ha SHEM politely never says speak to the children of Israel and say to the children of Jacob...for this would have been shameful. It is here that I must point out that Jacob later became Israel and so if we find that we behave as children of Jacob that we may work on improving ourselves. We can force ourselves to care more about others so that we too may become children of Israel. It is easy to learn how-- Ha SHEM gave us the Torah.

א נַחֲמוּ נַחֲמוּ, עַמִּי--יֹאמַר, אֱלֹהֵיכֶם	1 Be comforted, be comforted My people, says your G-D.
ב דַּבְּרוּ עַל-לֵב יְרוּשָׁלִַם, וְקִרְאוּ אֵלֶיהָ--כִּי מָלְאָה צְבָאָהּ, כִּי נִרְצָה עֲו‍ֹנָהּ: כִּי לָקְחָה מִיַּד יְהוָה, כִּפְלַיִם בְּכָל-חַטֹּאתֶיהָ. {ס	2 Bid Jerusalem take heart, and proclaim to her, that her time of exile is accomplished, that her iniquity is forgiven; that she has received of Ha SHEM'S hand double for all her sins. {S}
ג קוֹל קוֹרֵא--בַּמִּדְבָּר, פַּנּוּ דֶּרֶךְ יְהוָה; יַשְּׁרוּ, בָּעֲרָבָה, מְסִלָּה, לֵאלֹהֵינוּ	3 A voice calls: 'Clear a path for Ha SHEM in the wilderness, make level in the desert a highway for our G-D.
ד כָּל-גֶּיא, יִנָּשֵׂא, וְכָל-הַר וְגִבְעָה, יִשְׁפָּלוּ; וְהָיָה הֶעָקֹב לְמִישׁוֹר, וְהָרְכָסִים לְבִקְעָה	4 Every valley will be elevated, and every mountain and hill will be lowered; and the rugged will be made level, the crooked will become straight, and the rough places a plain;
ה וְנִגְלָה, כְּבוֹד יְהוָה; וְרָאוּ כָל-בָּשָׂר יַחְדָּו, כִּי פִּי יְהוָה דִּבֵּר. {פ	5 And the glory of Ha SHEM shall be revealed, and all flesh will see it together; that the mouth of Ha SHEM has spoken.' {P}
ו קוֹל אֹמֵר קְרָא, וְאָמַר מָה אֶקְרָא; כָּל-הַבָּשָׂר חָצִיר, וְכָל-חַסְדּוֹ כְּצִיץ הַשָּׂדֶה	6 A voice calls: 'Proclaim!' And the Navi asks: 'What should I proclaim?' 'That all flesh is as grass, and all its kindness is like a flower of the field;
ז יָבֵשׁ חָצִיר נָבֵל צִיץ, כִּי רוּחַ יְהוָה נָשְׁבָה בּוֹ; אָכֵן חָצִיר, הָעָם	7 The grass withers, A bloom fades away; because the breath of Ha SHEM blows on it--certainly the people is grass.
ח יָבֵשׁ חָצִיר, נָבֵל צִיץ; וּדְבַר-אֱלֹהֵינוּ, יָקוּם לְעוֹלָם. {ס	8 The grass withers, the flower fades away; but the word of our G-D will stand forever.' {S}
ט עַל הַר-גָּבֹהַּ עֲלִי-לָךְ, מְבַשֶּׂרֶת צִיּוֹן, הָרִימִי בַכֹּחַ קוֹלֵךְ, מְבַשֶּׂרֶת יְרוּשָׁלִָם; הָרִימִי, אַל-תִּירָאִי, אִמְרִי לְעָרֵי יְהוּדָה, הִנֵּה אֱלֹהֵיכֶם	9 Get yourself to the heights of a mountain announcer of Zion, ; You that announces to Jerusalem, raise your voice with strength; as loud as you can, without fear; say to the cities of Judah: 'Behold your G-D!'
י הִנֵּה אֲדֹנָי יְהוִה בְּחָזָק יָבוֹא, וּזְרֹעוֹ מֹשְׁלָה לוֹ; הִנֵּה שְׂכָרוֹ אִתּוֹ, וּפְעֻלָּתוֹ לְפָנָיו	10 Behold, the Lord Ha SHEM will come on strong and His arm will dominate for Him; behold, His reward is with Him, and His wage is before Him.
יא כְּרֹעֶה, עֶדְרוֹ יִרְעֶה, בִּזְרֹעוֹ יְקַבֵּץ טְלָאִים, וּבְחֵיקוֹ יִשָּׂא; עָלוֹת, יְנַהֵל. {ס	11 Even as a shepherd that allows his flock to graze, that gathers the lambs in his arm, and carries them in his bosom, and gently guides the ewes that still nurse. {S}
יב מִי-מָדַד בְּשָׁעֳלוֹ מַיִם, וְשָׁמַיִם בַּזֶּרֶת תִּכֵּן, וְכָל בַּשָּׁלִשׁ, עֲפַר הָאָרֶץ; וְשָׁקַל בַּפֶּלֶס הָרִים, וּגְבָעוֹת בְּמֹאזְנָיִם	12 Who has measured the waters in the palm of his hand, and gaged heaven with a span, and measured the dust of the earth in a big jug, and weighed the mountains on scales, and the hills on a balance?
יג מִי-תִכֵּן אֶת-רוּחַ, יְהוָה; וְאִישׁ, עֲצָתוֹ יוֹדִיעֶנּוּ	13 Who has appraised the spirit of Ha SHEM? Or who was His counselor to advise Him?
יד אֶת-מִי נוֹעָץ וַיְבִינֵהוּ, וַיְלַמְּדֵהוּ בְּאֹרַח מִשְׁפָּט; וַיְלַמְּדֵהוּ דַעַת, וְדֶרֶךְ תְּבוּנוֹת יוֹדִיעֶנּוּ	14 From who did he seek any counsel, and who gave Him insight, and taught Him in the path of justice, and taught Him wisdom, and explained the way of knowledge to Him?
טו הֵן גּוֹיִם כְּמַר מִדְּלִי, וּכְשַׁחַק מֹאזְנַיִם נֶחְשָׁבוּ; הֵן אִיִּים, כַּדַּק יִטּוֹל	15 Look, the nations are a drop in the bucket, and are counted as the small dust one must clean off the scale (*to obtain an honest accurate weight); He will fling the islands out as easily as one brushes off dust.
טז וּלְבָנוֹן, אֵין דֵּי בָּעֵר; וְחַיָּתוֹ--אֵין דֵּי, עוֹלָה {פ	16 And Lebanon is not enough even for kindling, it doesn't have enough beasts for elevation-offerings. {P}
יז כָּל-הַגּוֹיִם, כְּאַיִן נֶגְדּוֹ; מֵאֶפֶס וָתֹהוּ, נֶחְשְׁבוּ-לוֹ	17 All the nations are as nothing before Him; they are things desolate of significance, and they are emptiness barely reckoned by Him.
יח וְאֶל-מִי, תְּדַמְּיוּן אֵל; וּמַה-דְּמוּת, תַּעַרְכוּ לוֹ	18 Who is like G-D? What can compare to Him?
יט הַפֶּסֶל נָסַךְ חָרָשׁ, וְצֹרֵף בַּזָּהָב יְרַקְּעֶנּוּ; וּרְתֻקוֹת כֶּסֶף, צוֹרֵף	19 Ha Avodah Zorah, which the blacksmith has cast molded, and the goldsmith overlays with gold, and the silversmith with silver chains?
כ הַמְסֻכָּן תְּרוּמָה, עֵץ לֹא-יִרְקַב יִבְחָר; חָרָשׁ חָכָם יְבַקֶּשׁ-לוֹ, לְהָכִין פֶּסֶל לֹא יִמּוֹט. {ס	20 The poor who cannot afford works of metal chooses an idol made of wood that will not rot; he seeks a wise woodworker to fashion an idol, that will not be easily damaged. {S}
כא הֲלוֹא תֵדְעוּ הֲלוֹא תִשְׁמָעוּ, הֲלוֹא הֻגַּד מֵרֹאשׁ לָכֶם; הֲלוֹא, הֲבִינוֹתֶם, מוֹסְדוֹת, הָאָרֶץ	21 Don't you know? haven't you heard? Hasn't it been told you from the beginning? Have you not understood how the earth was established?
כב הַיֹּשֵׁב עַל-חוּג הָאָרֶץ, וְיֹשְׁבֶיהָ כַּחֲגָבִים; הַנּוֹטֶה כַדֹּק שָׁמַיִם, וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת	22 It is He that sits on the circumference of the earth, with its inhabitants as grasshoppers; that stretches out the heavens as a curtain, and spreads them out like a tent to dwell in;
כג הַנּוֹתֵן רוֹזְנִים, לְאָיִן; שֹׁפְטֵי אֶרֶץ, כַּתֹּהוּ עָשָׂה	23 That changes governors into nobodies; He makes the judges of the land as a thing of naught.
כד אַף בַּל-נִטָּעוּ, אַף בַּל-זֹרָעוּ--אַף בַּל-שֹׁרֵשׁ בָּאָרֶץ, גִּזְעָם; וְגַם-נָשַׁף בָּהֶם וַיִּבָשׁוּ, וּסְעָרָה כַּקַּשׁ תִּשָּׂאֵם. {ס	24 like they were never even planted, as if they were never even sown, as if their stock had never even taken root in the soil; if he just blows on them, they wither, and the storm takes them away like stubble. {S}
כה וְאֶל-מִי תְדַמְּיוּנִי, וְאֶשְׁוֶה--יֹאמַר, קָדוֹשׁ	25 To whom then will you compare Me, that I should be equal with? says the Holy One.
כו שְׂאוּ-מָרוֹם עֵינֵיכֶם וּרְאוּ מִי-בָרָא אֵלֶּה, הַמּוֹצִיא בְמִסְפָּר צְבָאָם; לְכֻלָּם, בְּשֵׁם יִקְרָא, מֵרֹב אוֹנִים וְאַמִּיץ כֹּחַ, אִישׁ לֹא נֶעְדָּר. {ס	26 Raise your eyes on high (look into the night sky) and see: who has created all these things? He that brought out their vast numbers, He calls them all by name; by the greatness of His power, and by vigor in His strength, not one is missing! {S}
כז לָמָּה תֹאמַר יַעֲקֹב, וּתְדַבֵּר יִשְׂרָאֵל: נִסְתְּרָה דַרְכִּי מֵיְהוָה, וּמֵאֱלֹהַי מִשְׁפָּטִי יַעֲבוֹר	27 Why Jacob do you say then, and why do you speak then, Israel: 'My way is hidden from Ha SHEM, and my case is passed over by my G-D'?
כח הֲלוֹא יָדַעְתָּ אִם-לֹא שָׁמַעְתָּ, אֱלֹהֵי עוֹלָם יְהוָה בּוֹרֵא קְצוֹת הָאָרֶץ--לֹא יִיעַף, וְלֹא יִיגָע: אֵין חֵקֶר, לִתְבוּנָתוֹ	28 Don't you know? haven't you heard that the eternal G-D, Ha SHEM, Creator of the ends of the earth, never tires, nor gets weary? His understanding is beyond all measurement.
כט נֹתֵן לַיָּעֵף, כֹּחַ; וּלְאֵין אוֹנִים, עָצְמָה יַרְבֶּה	29 He gives strength to the faint; and grants abundant might to the powerless.
ל וְיִעֲפוּ נְעָרִים, וְיִגָעוּ; וּבַחוּרִים, כָּשׁוֹל יִכָּשֵׁלוּ	30 Even the youths can faint and be weary, and young men often falter;
לא וְקוֹיֵ יְהוָה יַחֲלִיפוּ כֹחַ, יַעֲלוּ אֵבֶר כַּנְּשָׁרִים; יָרוּצוּ וְלֹא יִיגָעוּ, יֵלְכוּ וְלֹא יִיעָפוּ. {ס	31 But those whose hope is in Ha SHEM have a renewed strength; as if they suddenly grew wings like an eagles; they will run, and not be tired; they shall walk, and not grow weary. {S}