Jews With Views

Parasha by: Rabbi Danny Tawil – Madison Torah Center – 2221 Ave R Brooklyn

In the last two Parashiot Moshe Rabenu was commanded to construct a Mishkan with all the different articles that were necessary for its function. This weeks Parasha begins with a discussion of how to count the people should the need arise. These is only a remote connection form this law to the building of the Mishkan in as much as the coins that were collected for the counting should be used for the construction of the Tabernacle. It would have seemed as though everything in regards to the Mishkan was already discussed, but the Torah then discusses, almost as an after thought, the requirement to have a Wash basin which the kohanim would use to wash their hands and feet before beginning the service. The question is quite obvious – why wasn’t this mentioned earlier together with all the other articles of the Mishkan? Furthermore, there is an even more bothersome problem. The Torah clearly states that this Wash basin (“Kiyor”) should be placed in between the Large Altar and the Sanctuary. Being so, the Kohen who comes to the Beit Hamikdash to serve, had to walk around the Altar and it’s ramp, (which was huge!) to get to the Kiyor, wash his hands and feet, and then walk back around the Altar to where he would usually begin his work. Shouldn’t the Kiyor have been placed at the very entrance to the area where they were serving? It’s almost like designing a house with the coat closet far from the front door! One of the commentaries (Shem Mishmuel) explains that the Kohen’s washing himself before he begins is not only a requirement in the literal sense, but figuratively as well the Kohen had to cleanse himself spiritually before beginning his service. The Torah wanted that before doing so, he should first walk around the Altar. The Mizbeah, upon which all the Korbanot were brought, represented the service of the Jewish people to the Creator as one of unity and solidarity. Instead of each individual choosing his own path to G-D, the entire community served Hashem together, following the same rules, in one place, on one Altar. The Kohen, as the representative of the people, had to identify with this concept, not only before beginning the service, but before cleansing himself. Any feelings that in some way his connection to Hashem was exclusive, had to be cleansed as well. Interestingly, the Mishna teaches us that when the first Kohen would enter the Beit Hamikdash early in the morning while it was still very dark outside, he was not allowed to carry a candle with him to help him find his way, nor could he even hold on to a person’s hand. He had to make his way around the Mizbeah to the Wash Basin solely by the glow of the fire that burned on the Altar. This light was to forever remain in his heart as his guide.

In regards to the Mahatzit Hashekel, the Torah very clearly stated that all are to give equally, wealthy and poor alike. This as well represents the concept that our service to Hashem must be one in which we all blend together, with no one feeling first or last. The Torah therefore waited on till after the point was addressed, to discuss the laws of the Kiyor.

Our natural ego always wishes to see our won imprint, and signature wherever we are, and in whatever we do. Perhaps our greatest personal accomplishment is to allow ourselves to blend into the community and serve Hashem as a whole unit.

Rabbi Danny Tawil

Shabbat Shalom___________________

Parasha by: Rabbi Danny Tawil – Torah Center – Brooklyn

The Zohar teaches us that Moshe Rabenu’s name was omitted from this week’s parasha as a literal fulfillment of his very own words when pleading on behalf of the Jewish people following the sin of the golden calf. Ironically, although his name may not be mentioned, there is yet a unique emphasis on Moshe Rabenu here more then we find elsewhere. The opening verse of the Parasha says “And you shall command etc.” concerning the lighting of the Menorah. A few Pesukim later, in regards to the selection of the Aharon as the Kohen Gadol it says again “And you shall” etc. in both cases Moshe Rabenu was required to personally carry out the command rather then delegate it to someone else. Moshe specifically overhere, did not merely convey a message, but rather he made it possible through his personal involvement.

The Midrash teaches us that when Moshe Rabenu was told to appoint Aharon as the Kohen Gadol, he was a bit troubled, and Hashem comforted him by saying that the world exists because of the Torah that Moshe Rabenu had taught. Simply this means that Moshe felt bad that he wasn’t privileged to get the job, so Hashem showed him that his merit is even greater. There is an opinion however; that what bothered Moshe was that he needed to appoint Aharon as opposed to Aharon’s receiving the position without Moshe’s input. Hashem explained to Moshe that it would only be possible for Aharon and his sons to do their job as kohanim if Moshe himself was directly involved. As we discussed last week, the Mishkan served as a place for the Divine Presence to be recognized, and it was therefore the most suitable place for the “Avodah”. The job of the Kohanim was to perform this service on behalf of all of the Jewish people which in turn served as a tremendous source of blessing for the entire nation. Hashem explained to Moshe, that what set the stage in the first place for the Divine Presence in the Mishkan was the Torah. The Torah is the means through which Hashem connects with us, and only after the connection is established could we “Communicate Back” in the form of prayer and temple service. Being that the Torah is a prerequisite to the “Avodah” it had to be Moshe himself, in his capacity as the one who brought us the Torah to initiate the source of the Mishkan by appointing Aharon and his sons as the Kohanim.

Shelomo HaMelech taught us (proverbs 28:9) “If one turns aside his ear from hearing the Torah, his prayer, too, will be considered an abomination”. The concept of prayer is founded on the fact that there is a relationship between the one praying and the One to whom he is praying. Torah is the vehicle through which we are connected with Hashem, therefore if one were to show a lack of interest in this connection, his prayers would become illegitimate. The study of Torah is a focal point in our religious observance not merely because it serves as an educational tool as to how to perform the Mitzvot, but rather because it serves as the basis of our relationship with Hashem. Not only deep Kabalistic thoughts, but even a discussion concerning an ox that gored, or the laws of Shabbat and Kashrut, are all part of the holy wisdom of G-D that we attach ourselves to through our study. It is incumbent upon us to make the greatest effort to toil in the study of Torah in order to enhance our connection with Hashem. This will in turn affect the entire focus of our prayers and as well their effectiveness.

Rabbi Danny Tawil

Shabbat Shalom

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Last Weeks Question – This week we learn all the dimensions of the vessels of the Bait Hamikdash. One vessel stands out – the Shulhan the table. The others have consistent measurements the Aron is all halves 1 and 1/2 by 2 and 1/2 etc the Mizbiah is all wholes 5 by 3 etc but the Shulhan is split its length and width is wholes 1 by 2 yet its hight is half 1 and 1/2 – WHY???

Answer Question – there is a lesson it is teaching us. The Shulhan represents the table of every home its message is if you want a complete table (represented by the whole number dimensions) you need to cut your sights (represented by the height being a half number) you can’t keep running and chasing after more and looking for what you don’t have because then your table – your life will never be complete.

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Learning in the Holy of Holies

The Symbols of Torah

“You shall put the Cover on the Ark of the Testimony in the Holy of Holies. You shall place the Table outside the Partition, and the Menorah opposite the Table on the south side of the Tabernacle, and the Table you shall place on the north side” (Shmot 26:34-35).

In these verses, the Torah describes the positioning of the sacred Vessels in the Tabernacle. Our Sages teach that each of the Vessels had profound symbolic significance (Baba Batra 25b). The Holy Ark, which represents Torah, was in the Kodesh HaKodashim (the Inner Sanctum, literally “the Holy of Holies”). The Menorah, also symbolic of Torah, and the Table with the twelve loaves of Lehem HaPanim (Show-bread), symbolic of livelihood, were in the Kodesh (the Outer Sanctum, literally “the Holy”).

If Torah was already represented in the Tabernacle by the Menorah in the Kodesh, as we learn from the verse, “For a mitzvah is a lamp, and the Torah is light” (Mishle 6:23), what need was there for a second symbol of Torah, the Ark, in the Holy of Holies?

Setting Time Aside

We can answer this question by studying two apparently contradictory teachings of our Sages. On the one hand, they tell us that every man will be questioned by the Heavenly Courts as to whether he dealt honestly in business and established fixed times for Torah study (see Kiddushin 40b, Rashi; Shabbat 31a). Apparently, setting aside time for learning Torah is a major factor in acquitting man in his Heavenly judgment.

On the other hand, elsewhere they cite the verse, “‘It is a time to act for Hashem, they have violated Your Torah’ (Tehillim 119:126). One who limits his Torah study within times, violates the covenant” (Midrash Shohar Tov, Shmuel 1). In other words, if we limit our service of Hashem by studying Torah only at fixed times, we violate the covenant. Apparently, it is wrong to confine Torah study to a framework of fixed times, for the obligation to engage in Torah study has no limits, extending throughout the day and night.

The Shelah HaKadosh raises this question. He explains that these teachings of our Sages refer to two different levels of involvement in Torah. One who is free of worldly demands and the need to earn a livelihood is obligated to spend his every moment learning Torah. If he instead designates a nice time slot somewhere in his day for learning, and spends the rest of his time on other matters, he “violates the covenant.”

“Setting aside time for Torah study” refers to the individual who must work for a living. He is the one who is commended for including time for Torah in his daily schedule (Shelah, Shavuot 181a).

Working and Learning

It is clear that we must learn Torah continuously, at every available moment: “This book of the Torah shall not depart from your mouth, and you will study it day and night” (Yehoshua 1:8). It is also clear that many of us must spend at least some time working to support ourselves and our families.

The Nefesh HaHayyim (Shaar Alef, Chapter discusses the difference of opinion between Rabbi Yishmael and Rabbi Shimon bar Yohai concerning the balance between our need to work and our obligation to learn (Berachot 35b). Rabbi Yishmael says, “Relate to them [words of Torah] in keeping with worldly necessities (derech eretz).” We should live normally, he teaches, devoting part of our time to learning and part to derech eretz, the need to earn a living. Rabbi Shimon bar Yohai disagrees. He teaches that we should engage exclusively in Torah study. If we are sincerely committed and fulfill Hashem’s Will devotedly, our material needs will be supplied through other means. The Sages conclude, “Many followed the ruling of Rabbi Yishmael and were successful. [Many followed the ruling] of Rabbi Shimon bar Yohai, and were not successful.”

Obviously, Rabbi Yishmael refers to one who will have no means of support if he does not work, while Rabbi Shimon bar Yohai refers to one who merits to have “his work done through others,” so that he can literally learn day and night, with no other demands on his time and energies. As our Sages tell us, not everyone is worthy of this great privilege.

The Rambam also discusses the question of working and learning, but here too, there appears to be an explicit contradiction in his words on this topic. Citing our Sages’ teaching against making the Torah “a spade to dig with” (Avot 4:5), he rules that a Torah scholar may not assume that others will look after him while he learns; he should support himself by his own efforts (Hilchot Talmud Torah 3:10).

However, elsewhere he writes that one who takes on the yoke of Torah wholeheartedly and unreservedly will be provided for by the Al-mighty Himself. The Tribe of Levi did not have a share of agricultural land in Eretz Yisrael and their needs were supplied through means other than their own farm labor. So too, one who truly detaches himself from worldly occupations and dedicates himself to G-d alone will not lack for what he needs (Hilchot Shemittah V’Yovel 13:12-13).

Our Sages and the Rambam are not contradicting themselves; they are speaking about two separate levels. Every Jew is obligated to learn Torah, but this obligation is fulfilled in different ways by different people, depending on individual circumstances. On the one hand, our nation has always had scholars who have dedicated themselves to fulltime Torah study, to the exclusion of business or employment. For them, there is no limit or fixed time for Torah study – it is their sole occupation and obligation, day and night.

On the other hand, we have the majority of the nation, who work for a living and set aside fixed times for Torah study as a regular part of their schedule. Their obligation to learn centers largely on that fixed time.

In the Kodesh

With this in mind, we can understand why the Ark was placed in the Holy of Holies, and the Menorah and the Table in the Holy. The Ark, which stands alone, represents a very lofty level of dedication to Torah, with no involvement in other pursuits. It is the Torah itself, and it is the Holy of Holies. Our Sages describe fully dedicated Torah scholars as Toratan umanutan (Berachot 16b) – Torah is their only pursuit. Their basic needs are otherwise provided, and their sole vocation is Torah, unbounded by limits or “fixed times.” For the fulltime Torah scholar, “setting aside fixed times” for Torah is not appropriate; he should not be fitting his learning time into a schedule crammed with other activities. It is wrong for a ben Torah who has the conditions which allow him to learn uninterrupted to devote only a certain part of the day to Torah study; all his time belongs to Torah.

As we said, not everyone is privileged to learn Torah full time. Many of us stand in the Kodesh, so to speak, involved both in Torah, represented by the Menorah, and earning a living, represented by the Table. Concerning this sector of the nation, our Sages say that man’s judgment begins with the questions of setting aside time for Torah study, and of honest business practices. For them, Torah and business go hand in hand, for business must also be conducted in keeping with Torah ethics and law. The working man, whose day is structured differently, is obligated to make a special point of learning on a regular daily basis. For him, establishing “fixed times” to learn is praiseworthy and correct.

We find this concept in another teaching of our Sages concerning these sacred Vessels: “Rabbi Yitzhak said, [when facing the Bet HaMikdash to pray,] one who wishes to become wise should tilt himself slightly toward the south. [So too, one who wishes] to become wealthy should tilt himself slightly toward the north. This is symbolized by the Menorah, [which represents the wisdom of Torah,] which stood to the south of the Table, and the Table, [which represents wealth and success,] which stood to the north of the Menorah” (Baba Batra 25b).

Those who work for a living and also have fixed times for learning are “in the Kodesh.” At times they direct themselves to the Menorah, which represented Torah study, and at times to the Table, which represented livelihood. The Menorah had seven branches, symbolic of the seven days of the week, and the Table held twelve loaves, symbolic of the twelve months of the year. Life in the Kodesh is bound by the natural limitations and obligations of time. The committed Jew who learns and works is confined and bound to the demands of time and worldly necessity.

Fulltime Torah scholars are in the Kodesh HaKodashim, where there is only Torah and nothing else, as symbolized by the Holy Ark. The Holy of Holies is beyond the natural borders of time. It symbolizes Torah without limits, at every moment of the day and night. This is why the Rambam writes that one who dedicates himself entirely to Hashem and His Torah “is sanctified like the Holy of Holies” (Hilchot Shemittah V’Yovel 13:13). The Rambam’s wording is never random. In light of our understanding of the two types of Torah scholars, his use of the term “Holy of Holies” is especially significant.

Every Jew is precious to the Al-mighty, and we all have a role to play in fulfilling Hashem’s Will and bringing the world to its ultimate rectification and perfection. As our Sages tell us, “One who does much and one who does little [are both praiseworthy,] as long as they direct their hearts to Heaven” (Berachot 5b).

Established

In order to understand more about the obligations of both the Torah scholar and the layman, let us first understand the concept of a keviut, an established time and routine for learning Torah.

Our Sages tell us that “One who establishes a fixed place for his prayers, the G-d of Avraham will assist him. And when he dies they will say of him, ‘woe for a humble one, woe for a pious one, a disciple of our Forefather Avraham’” (Berachot 6b). Why do our Sages heap such praise on one who apparently does nothing more impressive than sitting in the same seat in the synagogue every morning? Why is this simple deed enough to qualify him as “a disciple of our Forefather Avraham?”

We can answer this question by understanding the term keviut. Keviut, establishing a fixed time, is usually used in reference to Torah study (see Shabbat 31a). The Tur explains what a keviut in learning means by citing our Sages’ teaching concerning the Heavenly judgment. He writes, “After one leaves the synagogue, he should go to the study hall before he goes to his mundane worldly affairs, and have a fixed time to learn.” That time, he says, should be “permanent and immovable,” never changed or bypassed, even at the risk of missing out on major financial gain (Tur Orah Hayyim 155). We should have a scheduled daily amount of time for learning, which is not subject to change. It should be at the same hour and in the same place each day, not shifted around at our convenience, for example from morning to afternoon or from synagogue to living room. Maintaining this time as sacred shows the proper respect due to Torah study.

This is the meaning of Shammai’s words (Avot 1:15), “Make your Torah study fixed (keva).” Generally speaking, people tend to devote the bulk of the day to business and work, with Torah study allocated to any convenient slot left over. Shammai tells us to reverse the equation. It is Torah that should be keva – it should be the center around which all our activities revolve. What is more, even if we work, there is no need to throw ourselves into the round-the-clock pursuit of great wealth. While we engage in business or a profession, Torah should remain our main focus, even as we go through an ordinary workday.

As we see, keva and keviut are related more specifically to learning, and not necessarily to prayer. We may explain that by instructing us to have a keviut for our place of prayer, our Sages imply that the ideal place for our keviut in learning is the synagogue where we pray. By progressing from prayer to Torah study, we “go from strength to strength” (see Berachot 64a). It is advisable to choose a synagogue where Torah scholars are present, learning and teaching others, as our fixed place for prayer.

In addition, practically speaking, if we make our learning session less complicated by having it in the synagogue before or after prayers, we are less likely to give it up as too much trouble.

However, what is the connection between “establishing a fixed place for prayers” and being a “disciple of our Forefather Avraham?” And why do our Sages specifically say of the holder of the permanent seat, “woe for the humble one, woe for the pious one?”

Avraham Avinu reached an exceptionally high level of faith in the Al-mighty, which enabled him to stand alone in face of the opposition of the entire world (see Bereshit Rabbah 42:8, Etz Yosef). Where the Will of Hashem was concerned, Avraham never hesitated and never faltered. One who establishes fixed times for Torah learning every day without fail in a busy and highly materialistic world also shows great faith in the Al-mighty, and dedication to His Torah. He is called anav, humble, because he limits his working hours for the sake of Torah, rather than grasping at every possible opportunity to make more money and indulge in increased worldly comforts. He is called hassid, pious, because of his devotion. He truly deserves to have “the G-d of Avraham come to his assistance.”

Now we can understand the profound connection between the first two questions asked by the Heavenly Court: “Did you engage honestly (b’emunah) in business? Did you establish fixed times for Torah study?” (Kiddushin 40b). If we made our Torah study the keviut, the “permanent and immovable” center of our day, realizing that our livelihood depends on Hashem’s bounty, and not on frantic, excessive effort, it follows that our business was conducted b’emunah, literally translated as “with faith.” With faith that it is the Al-mighty Who provides our needs, we relegate our business endeavors to a secondary role by establishing fixed times for Torah study.

Attached to the Ark

The lofty level of fulltime Torah study includes another important party, one inseparably attached to the Holy Ark: the supporters of Torah.

At Hashem’s command, a jar of manna, the miraculous bread from Heaven consumed by our ancestors in the desert, was preserved before the Ark (Shmot 16:32-34). As our Sages teach, manna is symbolic of the miraculous sustenance of fulltime Torah scholars: “The Torah was only given to be expounded by those who eat manna” (Tanhuma Beshalah 20). In all subsequent generations, there are Torah scholars who live from Hashem’s Own Hand. Their particular portion of “manna” may take many forms, including “Yissachar-Zevulun” partnerships (Bereshit 49:13-14, Rashi; Devarim 33:18, Rashi) and support from family members, as in the famous case of the Tanna known by the unusual title of Shimon, the brother of Azariah. Our Sages tell us that Azariah, a businessman, earned a place in posterity by supporting his scholarly brother’s sacred studies (Zevahim 2a). The Rambam and the Ben Ish Hai had similar arrangements with their own brothers.

A very powerful bond unites Torah scholars and the generous brethren who support their studies, as we learn from the Torah’s description of the Ark and the poles which supported it. Four gold rings were attached to the Ark. Two gold-plated poles were inserted through the rings, and when the Ark was to be transported, it was carried by these poles. The Torah tells us, “In the rings of the Ark shall be the poles, they will not leave it.” Technically the poles could have been slipped in and out of the rings as needed, but by Hashem’s explicit command, they were never removed, not even when the Ark was at rest (Shmot 25:13-15, Rashi). Our Sages tell us that these poles “are the ones who help those who engage in Torah” (Midrash Aggadah, Terumah 25). They are an integral part of the Ark, and they should never be separated from it.

“The Ark carried even its bearers; it certainly carried itself” (Sotah 35b). While it appeared that the Levites bore the Ark when the nation traveled, careful observation showed that in fact, their feet never touched the ground – the Ark carried them. Torah supporters generously channel money to Torah scholars, and it appears that they are the ones who carry the scholars along. In actual fact, though, it is the Torah which is “a Tree of Life to those who uphold it, and its supporters are fortunate” (Mishle 3:18). While it is true that “if there is no flour, there is no Torah,” it is equally true that “if there is no Torah, there is no flour” (Avot 3:17). “Flour” in this context means bread, or more specifically, sustenance or a livelihood. Like the poles of the Ark, supporters of Torah are forever connected to its holiness, and will receive their reward in full.

In our times, an unprecedented number of students, both single and married with families, are devoting themselves to fulltime Torah study. This phenomenon is a special blessing granted to our generation, but it raises a very obvious question. While these scholars are certainly working hard, their labors do not earn a living. Our Sages warn us against making the Torah “a spade to dig with,” saying that “one who derives benefit from words of Torah removes his life from the world,” a reference to the World to Come (Avot 4:5; see Rambam’s Commentary). How exactly are they supposed to keep going?

The answer lies in understanding the real nature of the Yissachar-Zevulun relationship. Perhaps the most important point of all is that it is not a charity relationship; it is an equal partnership. This is why a Torah scholar supported by a partner seeking a share in his Torah is not considered to be using Torah as “a spade to dig with.” We may also say that as such, supporting Torah is not included in our Sages’ caution that one should not donate more than twenty percent of his earnings to charity, so that he and his family will not eventually find themselves in need of charity (Ketubot 50a). Putting money into a partnership is not charity, and one may invest as lavishly as he wishes.

The Yissachar-Zevulun partnership between a wealthy individual who supports the uninterrupted study of a Torah scholar in return for a share in his learning is an ideal arrangement which fulfills the Will of the Al-mighty. Each of the partners derives full profits, with no loss to either. We may compare it to one candle which lights another; the first loses nothing by igniting the second. The Al-mighty has no shortage of reward for both Yissachar and Zevulun – they do not receive half a reward, they receive double.

We live in exceptional times. Our Sages tell us, “If you see a generation where Torah is appreciated, scatter [your money]” (Berachot 63a). The incredible number of Torah scholars who eagerly dedicate their lives to learning on the one hand, and on the other, the affluence enjoyed by many of our brethren, who give generously to support Torah, are a miraculous phenomenon. Those who can, should take on the yoke of Torah fully and wholeheartedly. Those who have been blessed with means should do their utmost to increase and spread Torah study in every way possible. With this great merit, we bring closer the coming of Mashiah. May we merit his arrival, and with it, our nation’s complete Redemption, speedily in our times. Amen.

This essay contains divre Torah. Please treat it with proper respect.

Rabbi Yaakov Hillel

Rosh Yeshiva

Yeshivat Ahavat Shalom

Shabbat Shalom

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Purim is in less than two weeks! This means that Pesach (Passover) is in less than six weeks!!! Purim is Saturday night, February 27, and Sunday February 28. The Megilah reading will take place Saturday night (after Shabbat) and Sunday morning.

Today, as we see the reoccurrence of anti-Semitism (more accurately; Jew hating), in its many facades disguised in so many different forms, all over the world, we can surely appreciate and relate to the dangers at that time and the greatness of the miracle of Purim.

The miracle of Purim, which took place in Persia (Iran), where today a modern day Haman, is again threatening our people, reminds us that G-d constantly watches and protects the Jewish people.

This year, especially that the Megilah readings are Saturday night and Sunday, we should ALL attend synagogue, listen to the wonderful Purim story of old, and remember the words of the prophet Isaiah about our enemies: “Contrive a scheme, but it will be foiled; conspire a plot, but it will not materialize, for G-d is with us!”

This week’s Parasha, Terumah, and the holiday of Purim have something in common. The Parasha is about the contributions the Jewish people donated for the construction of the Mishkan. One of the important mitzvot on Purim is the distribution of tzedakah (charity) and exchanging gifts with one another.

The Parasha and the holiday teach the importance of kindness and generosity. It is due to these acts of kindness that G-d tells Moshe to tell the Jewish people, “Make unto Me a sanctuary and I will rest amongst them.” When we, collectively and individually, perform acts of kindness we cause that G-d rests amongst us.

Q. In the Megilah it says that on Purim we should send gifts of food to a friend and to distribute charity to the poor and needy. These mitzvot are called, “Mishloach manot” and “Matanot Laevyonim.” We can understand giving charity to the poor and needy, so they too can rejoice in the holiday, but what is the significance of sending gifts of food to friends?

A. When Haman tried to convince king Achashveirosh to have all Jews killed in one day, he described the Jewish people like this, “There is one people scattered and dispersed among the nations in all the provinces in your kingdom; and their laws are different from the laws of all the people.” The words, “scattered and dispersed,” also mean that there is a lack of unity and harmony amongst the Jewish people themselves. For this reason, when G-d performed the miracle of Purim and the Jewish people were saved from Haman’s decree of annihilation, Mordechai and Esther instituted that the holiday be celebrated by acts which display friendship, unity and harmony.

Mordechai and Esther instituted the exchange of gifts and the distribution of charity to the needy, in order to show harmony amongst each other and that we do care for each other.

Although the minimum required is to send two kosher edible foods to one friend and to give charity to two poor people, yet, Maimonides says that if one wants to increase in the performance of the mitzvot, it is better to increase in giving charity to the poor than the sending additional gifts to friends.

HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY

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FROM RABBI MEIR CHAIM BRIKMAN: SEAGATE BROOKLYN NY

This Shabbat is called Shabbat Shekalim. Two Torah scrolls will be removed from the ark for the Shabbat morning Torah reading. In the first Torah we will read the Parasha of the week, Mishpatim (Exodus 21). In the second Torah, for Maftir, we will read Parashat Shekalim (Exodus 30:11-16).

Parashat Shekalim is about the contributions which the Jewish people gave toward the building of the Mishkan (Tabernacle). It begins, “And the L-rd spoke to Moshe saying, ‘When you want to count the sum of the Children of Israel according to their numbers every man shall give a ransom for his soul to the L-rd when you number them and there shall not be any plague among them. This they shall give, a half shekel…”

Every Jew had to contribute a half-shekel toward the building of the House of G-d. The half shekalim served a two- fold purpose. By counting the half shekalim, Moshe knew the amount of the Jewish people, as it is forbidden to count the people themselves. The silver half shekalim were later melted down and used for the foundation of the Mishkan, of which the Torah says, “They shall make me a sanctuary and I will dwell amongst them.”

This week’s Parasha, Mishpatim, speaks about Tzedakah–charity and the additional Torah reading this week, tells us of the importance of Tzedakah; acts of kindness and charity.

Last week we read about the giving of the Torah on Mount Sinai. Also, at the end of this week’s Parasha, the Torah speaks about the events which took place at Mount Sinai.

Our sages make a very significant observation. Mount Sinai, at the time of the Giving of the Torah contained the highest level of holiness. G-d Himself came down on Mount Sinai. The Torah tells us that at the time of the Giving of the Torah no one was allowed on the mountain, except for Moshe, due to the great level of holiness. Even touching the mountain was prohibited and would have caused the person to die. Yet, when the Giving of the Torah was over, the mountain returned to its former state and everyone was permitted to ascend the mountain.

But the holiness in the Temple, which was built by the Jewish people, never left. To this day, we pray at the Kotel, the place where the Holy Temple stood, for, as our sages say, “The presence of the Shecinah (G-d’s glory) never left that place,” even after the destruction of the Temple.”

What is the difference between Mount Sinai and the Temple? Why did Mount Sinai return to its former state after the Giving of the Torah, and the place of the Temple preserved its holiness? The answer is that Mount Sinai was G-d’s doing, but the Mishkan and Holy Temple was man’s doing. The Temple was built with the contributions, involvement and effort of the people. When there is human effort involved it has an everlasting effect. So too, every good deed and act we do, especially when there is effort involved, has an everlasting holy effect.

Shabbat we bless the new month, Adar. Rosh Chodesh is Saturday night, through Sunday and Monday.

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Parasha by: Rabbi Danny Tawil – Brooklyn

Among the different branches of Torah law, our parasha discusses the laws that govern the social affairs of Man. The individuals’ right to private ownership and his responsibility to respect the possessions of others, serves as the basis for much of what is discussed. Ironically, the first law that is mentioned addresses a situation which is, in a limited way, somewhat of an exception to the rule. In the case of a thief (who showed no concern at all to anthers’ possession) who can not repay what se stole, the Torah allows that his personal freedom and independence be compromised. He may be sold as a slave in order to repay his debt, but for a limited time – not to exceed 6 years. The Rambam, when addressing this particular area of law, opens the point by saying the Torah gave permission, in certain circumstances, to sell a person (Jew), as a slave. One of the commentators questions the need for special permission, after all the Jewish slave must be dealt with respectfully, and may not be subject to any form of abuse. If so, he basically seems to be nothing more than a live- in employee, so why would we have forbidden such a deal if not for the Torah’s explicit permission? The Zohar teaches us that although this Jewish slave remains obligated to follow all the commandments of the Torah, he has yet unburdened himself from the “yoke” of Mitzvah observance. His job may not be overwhelming physically, however mentally he becomes completely fixed on his master. He lost the spiritual focus that a Jew is to have in this world, and thus can no longer be considered a slave to G-D.

The Ramban teaches us that the reason the Torah began the discussion of “Mishpatim” with the laws of the Jewish slave is because it is very much connected with the first of the “Ten Commandments” in which we are commanded to remain constantly aware of the fact that Hashem took us out of Mitzrayim. Hashem took us out of Egypt so that we are independent and free, and therefore does not allow a Jew to sell himself as a slave for more than 6 years. However, the exodus from Egypt was not so that we be free of responsibility but so that we can elevate ourselves to a more spiritual standard of living. Indeed there were Jews in Egypt who weren’t interested in leaving, and similarly there is consideration given to a Jew who wishes to remain a slave permanently. He apparently became comfortable with his stagnant spiritual status and was content with continuing his life without personal growth and improvement. The Torah orders that his ear be pierced as a penalty for not “hearing” the message from that first of the Ten Commandments. Yet despite his wishes, the Torah commands that he eventually be set free, because deep down, the Jewish soul, however soiled it may have become, longs to be free.

Our religious observance is full of reminders of Yetziat Mitzrayim; however, this particular angle is usually ignored. It wasn’t just the location that needed to be changed, but we as people, leaving Egypt, allowed us to be elevated to a way of life that aspires to spiritual growth and development. We must try to be cognizant of that goal and focus our way of life in that direction.

Rabbi Danny Tawil

Question – Yitro heard what happened to the Jewish people and he joined them. A few Pessukim later the Torah says Moshe told Yitro all that happened to the Jewish people what did Moshe tell him that he didn’t know?

Answer :Question – To the world the purpose of Hashems miracles were to display the punishment that come to those that sin – in this case the Egyptians. Moshe told his father in-law that this was really about Hashems love for his people that is why the Passuk says “Moshe told his father-in-law etc. “Al Odot Yisrael” – because of the Jewish people. And this was what Yitro gave a special Baruch Hashem for.

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FROM RABBI MEYER CHAIM BRIKMAN, SEAGATE BROOKLYN NY

The Giving of the Torah, which we read about in last week’s Parasha, Yitro, is again mentioned at the end of this week’s Parasha, Mishpatim.

At the end of Parashat Mishpatim, G-d tells Moshe, “Come up to Me to the mountain and remain there, and I will give the stone tablets.” The Parasha concludes, “Moshe ascended the mountain and the cloud covered the mountain… Moshe came into the cloud and he went up the mountain. Moshe was on the mountain forty days and forty nights.”

Our sages note, that the Giving of the Torah at Mount Sinai should not be viewed as something which happened over 3000 years ago. Instead, a Jew must view the Torah like new every day. We should constantly feel that we are receiving the Torah TODAY.

We recite special blessings (Bracha) each morning for the mitzvah of studying Torah. We thank G-d daily for giving us the Torah. The blessings are also recited when one is called up (“Aliyah”) to the Torah in synagogue.

Q. When one is called to the Torah we call it having an “Aliyah.” Why is it called Aliyah?

A. “Aliyah” means “going up.” Since the Torah is read on a Bimah – an elevated platform, where one has to go up when being called to the Torah, thus, it is called, “Aliyah.”

In a deeper sense, it is called “Aliyah” because being called to the Torah is a spiritual elevation for the person who gets the Aliyah. Through the Torah one is elevated and connected to G-d.

Q. At every Torah reading, the Torah is lifted so that everyone can see the writing in the Torah. This is called “Hagbah.” The Sephardic custom is to lift the Torah before the reading, while Ashkenazic custom is to lift it afterwards. Why is the reason for these two customs?

A. Originally, the Torah was lifted before the reading. However, Ashkenazic custom changed it because many people mistakenly thought that attending the lifting of the Torah was the most important part. Therefore, they would leave synagogue right afterwards, without listening to the Torah reading. Thus, the rabbis instituted lifting the Torah after the reading.

Q. Why do we read from the Torah every Monday and Thursday?

A. In Parshat B’Shalach (Exodus 15:22) we find that, after crossing the Reed Sea, the Jewish people “went three days in the wilderness and they did not find any water.” This caused them to argue against Moshe.

Torah is compared to water. Our sages derive from this that going three days without water/Torah can lead to unfortunate results. Thus, the sages established that in addition to the Torah reading on Shabbat, the Torah should be read every Monday and Thursday. This way three days will not pass without reading the Torah.

HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY

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The past Shabbat we read the Ten Commandments. The following is a Talmudic story, from which we can see the great importance and value of the Commandment to honor parents.

The Talmudic sage Rabbi Yehoshua ben Alim was a very learned and wise man. He was always curious to know who will be his partner in the World-to-Come.

He prayed that it be revealed to him who his partner in the World-to-Come will be.

He was told in a dream, “You and Naness the butcher will be together in Gan Eden (World-to-Come).”

Rabbi Yehoshua was astonished; “After spending all my time studying and teaching the Torah, I will share Gan Eden with a simple butcher?” he thought to himself. “I must find this Naness and see what kind of person he is.”

Rabbi Yehoshua went from village to village and from city to city asking for Naness the butcher. Finally he came to a town where there was a butcher by that name.

The people couldn’t understand why the great Talmudic sage, Rabbi Yehoshua, was so interested in meeting the butcher. “Rabbi, he is an ignorant man,” the townspeople said.

“I would like to see him anyway,” replied Rabbi Yehoshua. Naness too, couldn’t understand why the sage was interested in meeting him.

When they met, Naness asked Rabbi Yehoshua, “Why did you bother to come all the way here to see a simple person like me?”

Ignoring the question, Rabbi Yehoshua said to Naness, “Tell me, what special good deeds have you done?”.

“I am a very simple man,” answered Naness. “I don’t posses any Torah knowledge, or any worldly knowledge; I cannot think of anything special that I have accomplished. The only thing I can think of is that I have very old parents who are weak and can’t do anything for themselves. Everyday I visit them, wash them, dress them, and feed them.”

Rabbi Yehoshua kissed Naness on the forehead and said, “In that case, I consider myself lucky to be your partner in Gan Eden!”

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Parasha by: Rabbi Danny Tawil – Madison Torah Center – 2221 Ave R Brooklyn

In this week’s parasha, we read about the great revelation that we, as a nation, witnessed when we were given the Torah. From the verses in the Torah that lead us up to this great event, we see that there is a lot of attention given to the preparation that was necessary for this “Kabalat HaTorah” to take place. Torah is not to be viewed as a branch of knowledge that simply requires diligent study, but rather it is a way of life that must be absorbed. Without the proper approach and attitude, this can not be accomplished.

The chapter begins by telling us that on the first day of the 3rd month, we arrived at the desert of Sinai. The next verse speaks of how we first left the previous area, known as Refidim, and then came to the Sinai desert and settled there. There are some obvious problems here. First of all why was it necessary to speak of where they travelled from, if we were already well aware that they were in Refidim? Secondly, the first pasuk already discussed their arrival at the Sinai desert, why then would the next pasuk refer back to the leaving of Refidim? Rashi addresses the first question and explains that the Torah wanted us to know that just like their arrival at Sinai was with repentance, so too their initial leaving Refidim was also with repentance. This answer only seems to have made things more confusing! Firstly, – Teshuba for what? And secondly, why was it so important to know that they repented at the beginning of their journey not just at the end! Our rabbis explain that the name “Refidim” refers to a specific wrongdoing from which it would make sense they were doing teshuba for. The root of that word, “Rafu” refers to a weakening or a loose grip. The Jews had become lax in their desire to serve Hashem with all their strength and that had to be corrected before receiving the Torah. The “Shem Mishmuel” explains that although they knew that they were wrong, they still lacked the ability to actually make an effective change. However, they didn’t allow this to stall them; rather they aimed high and pushed themselves onward to the Sinai desert even though they hadn’t yet corrected their problem. This is alluded to in the first pasuk that tells us they arrived in the Sinai desert. The reality was that they were still in Refidim, but in their hearts and dreams they focused on their goal that awaited them at Sinai. With this direction and attitude, they were then capable of beginning their teshuba and travelled on form Refidim towards Sinai.

Our daily service of Hashem requires as well preparation and a well though-out approach. Sometimes we are overwhelmed from comparing that which we would like to accomplish to the actual state of affairs that we are in. we can’t always wait on till everything works out on paper, for that may never happen. As long as we are ambitious, and our goals are in sight, we must forge on. As we “travel” closer towards our dreams, with Divine assistance, they will become a reality.

Rabbi Danny Tawil

Shabbat Shalom

Please Join Rabbi Danny’s Class & Minyan

Last Weeks Question - Why did the Man fall everyday why couldn’t it fall in one large amount and the Jews could collect it once a week or so – it would be so much simpler – why does it need to fall every single day?

Answer to Last Week’s Question – The Gemara answers this question and says – so that we would pray. Imagine the situation of the Jews in the dessert every night a man would go to bed with no food in house – nothing. The sustenance for the whole family would fall in the morning – that man is going to pray he is desperate. When we need Hashem we depend on him more and thus we connect to him more.

Monday – Friday

Gemara Megila 6:15 AM

Shaharit 7 AM

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Parashat Yitro – פרשת יתרו – מאקאם חוסיני

72 verses, with Haftara: Yeshayahou 6:1-7 etc

Contains 17 Misvot: 3 Misvot Aseh, and 14 Loh Taaseh

Parashat Yitro is most known for the receiving of the Torah by Bnei Yisrael. The Ten Commandments, written in the Torah, in addition to all the oral laws, were given to Moshe at Har Sinai, by Hashem. The parasha begins with Moshe meeting with Yitro, and accepting advice from him on how to help delegate his responsibilities governing the nation. But overshadowing all else, was the event that took place on Har Sinai, the event that forged the Jewish nation into a nation of God.

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Many people look past a very basic elementary message we learn in this week’s parasha from Moshe Rabeynou. In verse 19:8 it states:

“The entire people responded together and said, ‘Everything that Hashem has spoken we shall do!’ Moses brought back the words of the people to Hashem.”

Did Moshe not believe that Hashem was all-knowing and all-powerful?

Did Moshe believe that Hashem needed him to report back what Bnei Yisrael responded?

Doesn’t Hashem know what people say and think immediately?

In understanding Moshe’s actions we turn to Rashi. He explains that we learn a lesson of Derech Eres from Moshe Rabeynou. Moshe knew with full certainty that Hashem knew what Bnei Yisrael answered the second they answered it. Nevertheless, Moshe returned to Hashem to fulfill his mission, and close the issue by providing the response to Hashem.

How is this “Derech Eres”?

When one is sent on an errand, one must return back with the information one learned on the mission. Even if the information has undoubtedly become known to the one who sent the individual on the errand, we learn from Moshe a level of Kavod (respect) that one must always have to the Beriyot (mankind).

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Contributed by: R. Ezra Mizrahi

“So Moses went out to meet his father-in-law and bowed down and kissed him. They greeted each other and then went into the tent. (Yitro 18:7)”

Moshe hears by way of messengers that Yitro has arrived at the encampment of Bnei Yisrael. Promptly the Torah tells us that Moshe went out to greet him. What are we to learn from this statement in the Torah? Why are we given what seems like unimportant information?

Rabeynou Ovadya Seforno explains the way of evil people is to garner benefit at their time of need from an individual, yet hold no regard for this individual later on. Even as they rise up to power, they do not remember those key individuals who helped them during their time of need.

We see the prime example in the Torah with Sar Hamashqim and Yosef. Once Sar Hamashqim was reappointed to serve Pharoah, he completely forgot how Yosef had helped him in prison.

However, righteous people are different. Those who helped them during their time of anguish are not forgotten. We see example with how Yosef dealt with his brothers, and how Esther dealt with Mordechai even after she had become queen.

Moshe Rabeynou rose to the highest heights a human being could achieve, speaking to Hashem from mouth to mouth, leading the an entire nation from slavery to self-government. Still, Moshe, with all his greatness, went out to greet Yitro and did not wait for Yitro to come to him.

One can argue that Yitro was Moshe’s father-in-law and was therefore obligated to show common respect to him. However, we must understand that this lesson could have been learned anywhere, using any back drop, why specifically use Moshe and Yitro?

When Moshe went down to Egypt, he had sent his wife Siporah back to live with Yitro, effectively divorcing her. Even though technically Moshe’s bond to Yitro was broken, still Moshe showed respect for Yitro.

This lesson is even applied to Rabbis who have achieved greatest, yet do not forget the common Jewish person. The prime example is our great leader Hacham Ovadya Yosef. Although he sits on top of the halachic world, he still gives classes to the average man, and works tirelessly to decipher halacha into simpler terms for the average man to understand and be able to incorporate into his life. In over sixty years of public service, Hacham Ovadya has never moved away from the average person.

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Parshas Beshalach

I Am a Soul

Then sang Moshe and the Children of Israel this song to HASHEM, and they said the following: “I shall sing to HASHEM for He is exalted above the arrogant, having hurled horse and its rider into the sea. (Shemos 15:1)

It may seem subtle and overly cerebral but it shouts out for attention. Here is an odd albeit poetic portrayal of the Egyptian elite army that foolishly pursued the Children of Israel into the split sea and drowned. Their tragic flaw, their fault line is identified by “horse and its rider”. In modern terms it might not be so strange to speak of “the car and its driver”, but imagine we are talking now about a horse and a rider. Who’s under control and who leads whom in the relationship? Is it the horse or the rider that is dominant? What does that tell us about Egyptian society from whom the Children of Israel had just escaped? Now, in a liberated state they could see clearly and sing a song with newly acquired clarity about their captures. What is that clear perspective?

The Orchas Tzadikim describes the relationship between the body and the soul as a rider and a horse. The animal nature and the G-dly soul have differing agendas and tendencies. While the horse wants only to run wildly horizontal, and feed its appetites the rider wishes to climb vertically and unravel the secrets of the universe. Whoever wins the struggle claims, as a political party a mandate to make the rules!

The Talmud (Brochos 8B) quotes Rabban Gamliel as stating, that there are three things he loves about the Persians. Each of the three things has something to do with modesty, and amongst them is “modesty in eating”. What does that mean? The Asifas Zekenim cites a commentary named Gevul Binyamin who in turn cites secular sources on this point. These sources describe a Persian custom practiced at their banquets: When the guests were seated, before the meal was served, two servants would approach each holding a silver tray. The servants would bow and place the trays on the table and leave. On one tray was a rein and on the other was a scale. These two objects were meant to recall to the participants two important considerations while they ate. A) Some of the guests might have an-intolerance to one or more of the dishes served based on their individual metabolisms. Thus the person should restrain themselves as a rein restrains a horse, and completely avoid these harmful foods. B) Every guest should take care regarding how much he eats, even if a dish is not harmful, because overeating is unhealthy. One should therefore “weigh” what he consumes as one weighs items on a scale. (Artscroll Gemora)

When one continuously capitulates to his desires for food or whatever and the neighing of the horse has the dominant voice in the congress of his mind then “horse and its rider” becomes a fitting description. If he manages to subdue and gain consistent mastery over his passions, how then is he to be described?

A famous Rabbi in our community who is also a successful psychologist was once giving an address at a convention of fellow psychologists. In his remarks he mentioned a few times the word “soul”. After the talk he found himself surrounded by a swarm of confrontational colleagues. One rhetorically and mockingly queried, “Doctor, you don’t believe you have a soul do you?!” The good Rabbi answered, “You are right! I don’t believe that I have a soul.” They felt vindicated- till he quipped, “I have a body. I am a soul!”

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Although the exodus of the Jews form Egypt was already discussed in last week’s Parasha, the point is repeated again but in a more specific context. The Torah wishes to explain to us the details which led up to the final showdown at yam Suf. The fact that Pharaoh himself escorted us out is actually part this story, for had we left through some sort of uprising in which we physically busted our way out, Pharaoh would never had dared chase after us. The next important factor is the quote in which they took. Anyone familiar with the route would never guess that their destination was Israel, but as the Torah explains this long detour was necessary in order to avoid a military confrontation with the Pelishtim. Apparently, despite all the miracles and wonders that they had witnessed, and although the people themselves were armed, they still lacked the courage and trust that would be needed to stand up against other nations. The Torah then tells us that Moshe Rabenu had brought along with him the body of Yoseph as Yoseph had requested so before his passing. The obvious problem is that this point seems completely out of context, and, if anything it should have been mentioned in last week’s parasha then they first left! From the placement of this statement here it is apparently that it is directly relevant to the topic being discussed. The “Alshich” explains that when Benei Yisrael traveled in what seemed to be the wrong direction it might have casted a doubt as to the intensions on Moshe Rabenu. If indeed the plan was to go to Israel why then weren’t they! Perhaps the time wasn’t ripe to enter Israel and Moshe wasn’t in fact the true redeemer. This suspicion was offset by the fact that he had taken Yoseph’s body with them. Had his intentions be to tarry in the desert and eventually return to Egypt, why would he bother taking out Yoseph’s coffin? Surely the plan was to go directly to Eretz Yisrael, despite the roundabout route, and Yoseph was to be brought along as requested.

Rav Hirsch see’s a different message here. The circuses route was necessary due to their lack of trust and courage, and although there was so much to gain by heading straight to Israel, it just couldn’t be. The coffin of Yoseph being carried in full view of the nation served as a critique. Yoseph himself was so confident that they would be redeemed that he made the Jews swear that they would take him along. Instead of embracing that same trust, Benei Yisrael were in a very subtle way, somewhat skeptical, and had to have their journey diverted. However, this very diversion led them to the Yam Suf, which set the stage for an incredible revelation that ultimately instilled in the people the faith and courage that they were lacking. Interestingly, the very splitting of the sea was in part due to the merit of Yoseph, as our Rabbis’ teach us that the sea split when it “saw” the coffin of Yoseph. The lesson that perhaps wasn’t absorbed before was certainly understood now.

In life there are messages and lessons that confront us from time to time. We often choose to ignore them unless they get very loud. We will never know how much we stand to gain by paying attention from the beginning, but we must recognize that the lesson to be learned and the reaction it causes, is not an option but a necessity. It’s certainly in our best interest to answer the call when it comes and elevate our selves to what is expected of us.

Rabbi Danny Tawil

Shabbat Shalom

Please Join Rabbi Danny’s Class & Minyan

Monday – Friday

Gemara Megila 6:15 AM

Shaharit 7 AM

Sunday

Gemara Megila 7:30 AM

Shaharit 8:15 AM

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p>Parashat Bo 5770

January 22, 2010

Candle Lighting 4:43

Havdalah 5:53

Rabbenu Tam 6:15

New York City

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Parasha by: Rabbi Danny Tawil – Madison Torah Center – 2221 Ave R BrooklynBefore executing the seventh of the 10 plagues, Hashem explained to Moshe Rabenu the purpose and necessity of all these efforts to get Pharaoh to free the Jews despite the foreknowledge that he would certainly refuse. Apparently, at this point Moshe had been confused as to why he should warn Pharaoh since ion the previous plagues (Barad) Pharoah had admitted his guilt, and yet still refused to let the Jews go. If he wasn’t in control of his behavior what value did the warnings have!? Hashem explained dot Moshe that the “hardening of Pharaohs heart” and the subsequent punishments that followed were absolutely necessary, as the plagues served a duel purpose; firstly, to punish the Egyptians for the crimes they had committed against the Jewish people. Secondly, to educate the Jewish people as to the reality of G-D through all the great revelations they had experienced. This served as the bedrock of their faith and remained a fundamental aspect of Judaism – to be passed on form generation to generation. It would seem from that which Hashem clarified this point within the context of warning Pharoah, that in addition to all the miracles, the very hardening of Pharaoh’s heart is actually part of the wonders of the redemption that we must remain cognizant of. Apparently, in that itself lies a very great lesson.

There is an obvious question that is asked in regards to this matter- how can Pharoah be punished if he didn’t have the free will to make the wrong choice! The Rambam taught that this in itself was part of his punishment. Pharoah had continuously committed such terrible sin with disastrous intentions that he deserved to have his free will taken for him. Rav Dessler explains that of all the miracles and wonders that took place in Egypt and not thereafter, the difference lies in that while in Egypt , G-D’s control and supervision over nature was clearly noticeable, whereas after Egypt Hashem’s management over worldly affairs became concealed. Egypt was not exceptional in the degree of G-D’s intervention, only in its publicity. The same is true in regards to the hardening of Pharaoh’s heart. In Egypt it was obvious, but the concept is a reality in all generations. A person can actually dig his heel into the ground until he reaches a point where Hashem won’t allow him to change. This is part of the education that we had to learn in Egypt and pass on to our children.

Often we struggle with challenges involving religious observance, and there are issues which we may feel we can not overcome. To “throw in the towel” is a terrible mistake, for as much as a person continues stubbornly with any particular wrongdoing, it becomes harder and harder to change – to the point where it may become almost impossible. Conversely, the more we accustom ourselves to positive actions, part of the reward will be, that it will become easier and easier.

Rabbi Danny Tawil

Shabbat Shalom

Please Join Rabbi Danny’s Class & Minyan

Madison Torah Center 2221 Ave R & East 23rd

FREE Parking alsway available in Parking Lot on 23rd

Monday – Friday

Gemara Megila 6:15 AM

Shaharit 7 AM

Sunday

Gemara Megila 7:30 AM

Shaharit 8:15 AM

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This Friday Erev Shabbat is also Erev Tu Bishvat. Vaad Harabanim has a Rare Oppertunity for Ultimate Blessing from Rebbitzin Kanievsky (HaGaon Rab Chaim Kanievsky wife, and the daughter of HaGaon Rab Shalom Eliashiv). Rebbitzin Kanievsky will have in mind all donors of Vaad Harabanim before baking Challah & doing the Mitzvah of Mafrish Challah. Tu BiShvat is a time to receive bountiful Beracha in Parnasa

Vaad Harabanim (877) 822-3427 VaadHarabanim.com

The first Parasha in which we find that G-d commanded us to perform mitzvot (commandments) is in this week’s Parasha, Bo. The first mitzvah is the commandment to observe Rosh Chodesh.

This mitzvah was given to the Jewish people while still in Egypt. G-d told Moshe, on Rosh Chodesh Nissan, about the observance of the mitzvah of Rosh Chodesh and that the month of Nissan will be the first month and the head of all months of the year.

At the same time, G-d also commanded them that on the tenth of the month, they should take a sheep per family and keep it for four days and then bring it as a Pesach (Passover) sacrifice. The sacrifice had to be eaten together with matzah and maror. Some of the blood of the sacrifice they were told to place on the doorposts of the Jewish homes. This was done so that when the plague of the first-born will hit the Egyptians, G-d would see the blood on the Jewish home and pass over them.

At the stroke of midnight, the first-born began dying. A great cry broke out throughout Egypt. Pharaoh called for Moshe and Aaron and told them to take the Jews and leave immediately.

Six hundred thousand men from the age of twenty and up, plus women and children left Egypt on that day – the fifteenth of Nissan. G-d then proclaimed that day as the holiday of Passover to celebrate each year the Exodus.

Q. What is the significance of the month of Nissan being the “head” of all months of the year?

A. “Nissan” comes from the word “Nes” – “miracle.” This teaches us that, just as the Exodus was a miracle, so too, the very existence of the Jewish people, throughout the generations, is a constant miracle.

Q. What was the purpose of taking the sheep and holding it four days before bringing it for a sacrifice?

A. The Egyptians worshipped their animals. Sheep was an idol in Egypt. Many Jews, over the years in Egypt, became idol worshippers just like the Egyptians. G-d wanted, in addition to taking the Jews out of Egypt, to take Egypt out of the Jews. To root out their adaptation to Egyptian lifestyle, worship and culture.

For this reason G-d told them to take the sheep (the Egyptian idol), keep it for the four days and then slaughter it. During these four days, when the Egyptians asked them why they kept the sheep in their homes, they told them that they plan to bring it for a sacrifice to G-d. This way, they proclaimed their detachment from the Egyptian idols.

Q. The plague of the first-born was at midnight. When did the people leave Egypt? Which day of the week was it?

A. They left the next day, which was Thursday, the fifteenth of Nissan.

SHABBAT SHALOM

New York area candle lighting time: 4:43

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Friday Night, Parshas Bo 5766

At the first meal, Mohorosh Shlit”a spoke inspiring words about the greatness of

the midnight hour, based on the words of Rebbe Nachman in Lekutei Mohoran I,

lesson 149.

Rebbe Nachman says, “It is written, (Tehillim 119:62) ‘I will arise at midnight to

give thanks to You because of Your righteous ordinances’. Midnight has the

segulah (spiritual benefit) of a pidyon (spiritual redemption), for it sweetens harsh

decrees. This is alluded to in the above verse ‘because of Your righteous

ordinances’; “righteousness” symbolizes a decree and “ordinance” symbolizes

mercy. If righteousness seems to overpower ordinance – the remedy is to ‘arise at

midnight’. The exact moment of midnight is six hours after the beginning of the

night, whether in summer or winter. This is the time midnight begins and it

continues for two hours. In the morning, it is good to gaze at the sky, for through

this one draws upon himself knowledge (See Zohar, Parshas Beshalach 57)”.

(These are the words of Rebbe Nachman).

Mohorosh explained that the greatness of rising at midnight is indescribable and

unimaginable. It is precisely at that moment that the Gates of Heavens are opened

and one can then achieve all of his heart’s desires from Hashem. Whoever merits

being awake at this time, and to recite the Tikkun Chatzos and do hitbodedus

(personal prayer) with Hashem, his virtue is very great and he is praised in all the

worlds. In regards to the midnight hour it is written, (Eichah 2) “Pour out your

hearts like water before Hashem’s countenance”. At the midnight hour, one is

literally “before Hashem’s countenance” and can express all of his thoughts aloud

before Hashem as referred to in the verse (Tehillim 77), “In the night I will call to

remember my song; I will converse with my heart; and my spirit will make a

diligent search”. At midnight one is able to search and find all of the good points

within himself and to entreat over the rectification of his soul before Hashem

(Lekutei Mohoran part I, lesson 54).

Rebbe Nachman says here, that “midnight has the segulah of a pidyon”, that is, just

like giving pidyon money to a Tzaddik to help redeem his soul. Once Rebbe

Nachman said that if he knew someone worthy of accepting a pidyon nefesh, he

would give him one every day, indicating that a pidyon would be beneficial every

single day. If so, we have a way to give a pidyon everyday and that is through

being awake at midnight and reciting the Tikkun Chatzos and pouring out one’s

heart before Hashem. During the winter nights this is much easier, for Rebbe

Nachman says that midnight begins six hours after the beginning of night and most

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people are in any case still awake then. Even in the summer this can be

accomplished with a little will-power; recognizing the greatness of the hour and

what can be achieved at this supreme point of time.

Rebbe Nachman links the above concept to the verse (Tehillim 119:62) “I will arise

at midnight to give thanks to You because of Your righteous ordinances”; that is,

when the attribute of judgment – which is justice – seems to overpower ordinance

– which is mercy – the advice is to rise at midnight and sweeten the judgment. At

midnight we are able to convert night – which is the time when the attribute of

justice rules – into the brightness of day and draw down the attribute of mercy to

all places that need it. The night is divided into two sections and at midnight the

stark darkness of night has passed and the light of day begins to come closer as it is

written of Abraham Avinu (Bereishis 14), “And he divided himself against them

[his enemies] at night”, referring to the point of midnight (as Rashi explains there).

From that point on Hashem’s Supreme Will is revealed and many wondrous

miracles (mentioned in the poem recited on Shabbos HaGadol and the night of

Pesach titled “The most wondrous miracles at night”) occurred specifically at that

hour. Therefore, after the destruction of the Beis HaMikdosh, this precious time

was designated for mourning its destruction because the prayers at this time are

very desirable (Shulchan Aruch, Orach Haim, 1). Happy is the one who awakens at

midnight to recite the Tikkun Chatzos which the Ari z”l prescribed, and afterwards

expresses his heart to Hashem. For through this, he will merit to accomplish great

feats and draw upon himself tremendous abundance. Happy is he and fortunate is

his lot.

Mohorosh connected the above concepts to our Parsha in a wonderful way. It is

written (Shemos 11) “And Moses said: ‘Thus says Hashem: at about midnight I

will go out into the midst of Egypt’”, and Rashi explains “This prophecy was said

to him while he stood before Pharaoh, for after Moses left Pharaoh’s presence, he

did not see his face again”. We need to understand this, for the mitzvah of

“Kiddush HaChodesh” (sanctifying the New Month) was related to Moshe outside

the metropolis of Egypt because it was full of idols (see Rashi Bereishis 12:1) and

Hashem did not reveal His mitzvot in a defiled place. If so, why was the prophecy

of “at about midnight” related to him within the city?

According to the above words of Rebbe Nachman, we can understand this very

well. The prophecy of “midnight”, which demonstrates the exalted custom of rising

at midnight, has the power of a pidyon nefesh – to sweeten harsh decrees and draw

mercy and compassion upon the souls of Israel casting the decrees upon their

enemies. Therefore this prophecy was related to Moshe specifically inside the city

-3-

and in front of Pharaoh, to show the supremacy of the hour and its ability to

distinguish between the unclean and the pure; doing justice and judgment with the

wicked and kindness and mercy with the righteous. Through this prophecy of

“midnight” the souls of Israel will be redeemed from the klippos (husks of

impurity) which are abound in the city limits of Egypt and will be freed from all

evil. It will be a pidyon nefesh (soul redemption) for all of Israel and they will be

healed from all their wounds. May Hashem grant us the merit to always be awake

at midnight and to attain the great achievements of the hour, until we merit seeing

the redemption of Israel from the exile, soon and in our days. Amen v’amen.

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This week’s Parasha, Bo, is about the last three plagues, (Locust, Darkness, affliction of the First-Born) which G-d brought upon the Egyptians. The Exodus from Egypt is also in this week’s Parasha, Bo.

In describing the plague of darkness, the Torah says, “There was a thick darkness in all the land of Egypt for three days. One did not see his own brother.” As with the other plagues, they only affected the Egyptians, but “to the Israelites there was light in their dwellings.”

The plague of darkness is described in the Torah as follows, “There was a thick darkness in all the land of Egypt for three days. One did not see his own brother. Nor could any person rise from his place for three days. But the children of Israel had light in all their homes.”

Q. The Torah should have said, “One did not see anything.” Why the emphasis, “One did not see his brother?”

A. Everything in the Torah, even the stories which took place thousands of years ago, has a lesson for every generation. In this description of the plague of darkness, there is a lesson for us all.

There are many levels of darkness. There is physical darkness and then there is spiritual darkness. At times we think we see, but in reality we may be living in total darkness. There is darkness caused by the outside and there is darkness which originates from within. Here the Torah tells us that when, “one does not see his own brother that is darkness.

The story is told of two brothers who grew up together in the village. Later, one of them moved to the big city and became a very successful businessman. The other brother stayed in the village and always lived from hand to mouth.

One day as his family grew and things became very difficult financially, he decided to approach his wealthy brother for help. He traveled to the big city, found his brother’s beautiful mansion and knocked on the door. The butler asked what he wanted and he told him that he came to see his brother.

“Wait here while I will ask my master.” He comes back a few minutes later: “My master said he doesn’t have a brother!”

In that case, tell him that he should write a will and put his finances in order immediately; his days are numbered!”

Upon getting the message, the rich man comes to the door. “How dare you say something like this?”

“You see,” replied the poor brother, “in my village, when a man cannot recognize his own brother, we know that his state of health is very grave and his days are numbered. Hearing that you can’t recognize your own brother, I realized that your days are numbered!”

The Torah tells us that when, “One did not see his own brother,” that is a state of total darkness. One must see, feel and attend to the needs of others.

HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY

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Parasha by: Rabbi Danny Tawil – Madison Torah Center – 2221 Ave R Brooklyn

As we begin the story of our redemption, there is a basic question that must be addressed. If indeed we had “served our time” and were entitled for one reason or another to be redeemed, why wasn’t it done immediately? Why couldn’t Moshe have told Pharaoh that we were leaving instead of requesting his permission? Why didn’t we just march out following the lead of Moshe Rabenu, rather than coerce the Egyptians to set us free? The Malbim offers 2 answers: firstly, since the “400 years” of slavery were far from over, we actually needed Pharaoh’s permission to forgo the remaining time. In fact, there are some opinions that maintain that the 400 year decree wasn’t properly satisfied, but had to be cut short because the Jews couldn’t tolerate any more. The missing years were subsequently replaced by the later exiles that the Jewish people had to endure. Secondly, the objective of the 10 plagues was not to force the Egyptians into setting us free, for that could have been accomplished by “the killing of the first born” alone. The purpose of all the miracles was to educate, Jews and Egyptians alike, of the reality and oneness of G-D

As an introduction to the wonders that were to take place, Hashem explained to Moshe that the manner in which He will bee perceived is altogether different form the way He was recognized by Abraham, Yitzhak, and Yaakov. Throughout Sefer Bereshit when discussing the lives of our forefathers, the concept of “miracle” is hardly mentioned. It seems that this very idea of miracle and wonder, which to us is so exciting, was unimportant to the Avot. They had come to recognize Hashem from within nature, and were so confident of that understanding that the “Supernatural” wasn’t necessary. [ Rav Gedalia Schor points out that we do find that Abraham was saved form the fires of Nimrod - miraculously, and Sarah, who had no womb gave birth at 90 - however- to people of such greatness - they were no more impressed by that which happened above the laws of nature, than from that which occurs within the laws of nature] However for the Jews in Egypt, it was necessary that G-D actually reveal himself in a wondrous way in order to jump stat their faith. Just like a rocket ship requires a tremendous amount of energy in order to “blast off”, similarly at this critical time of the birth of the Jewish nation, it was necessary to uplift and excite them with acts left the laws of nature. This wondrous way of life continued until we entered the land of Israel. “At that point they reverted back to normal”, as the open hand of G-D was only openly recognizable in certain places or at particular times. The ideal is to be able to bear witness to the reality of Hashem, (and live up to that testimony) from within the world we live in – without the assistance of any type of magic. We should be just as impressed with the sun rising in the East, as we would be if one morning it would rise in the West. The story of Yetziat Mitzrayim must forever be remembered and reviewed for it serves as the bedrock of our faith. The education we received there, and passed on from generation you generation, is to help us climb to the level of our forefathers who were able to see the hand of Hashem in every aspect of their lives – miraculous or not.

In regards to Messianic times, there seems to be conflicting reports. Some commentators refer to miraculous changes that will occur, yet the Rambam maintains that the world will continue to run according to its natural order. It has been said in the name of the ARI – ZL” that both these views are correct. For the common person who didn’t search for G-d before the Mashiach, nothing will change to that effect afterwards. He will still see the same world as he sees it today. However for those who strove to develop their recognition and appreciation of Hashem, and struggled to see the reality of G-D from behind the veil of nature, accordingly they will be elevated to greater levels of understanding and be exposed to what we now perceive as miraculous.

Rabbi Danny Tawil

Shabbat Shalom

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In this week’s Parasha, Va’eira, we read that G-d commands Moshe, “Come speak to Pharaoh, the king of Egypt, that he should send the children of Israel from his land.”

Moshe responds, “If the children of Israel didn’t listen to me, then how will Pharaoh listen to me when I have sealed lips.” In the previous Parasha, Shemot, Moshe also pleads with G-d that he was not qualified for this mission, saying, “I am slow of speech and slow of tongue.”

Moshe, the great leader of our people, about whom the Torah says that there was not and will not be a leader like Moshe, had a speech impediment. As a result, he was hesitant to accept the mission of speaking to Pharaoh to let the Jewish people go.

Q. Why did Moshe have a speech impediment?

A. The Midrash says that the incident which caused his speech difficulty actually saved Moshe’s life.

Here is the story as related in the Midrash Rabba: When Pharaoh’s daughter, Bitya, saved Moshe from the river, she brought him back to the palace and loved him like her own son. Pharaoh also loved Moshe and would kiss him and hug him. Moshe used to grab Pharaoh’s crown and put it on his own head.

The Egyptian magicians who saw this said to Pharaoh, “We fear that this boy, who grabs your crown and puts it on his own head, may one day take your kingdom away from you.”

Some of the magicians suggested that Moshe be killed, but Yitro, who was one of Pharaoh’s advisers, and who many years later became Moshe’s father-in-law, said, “He is only a child and he probably doesn’t understand what he’s doing. Let’s test him. Place before him a bowl and put inside a shining golden object and a burning coal. If he reaches for the gold, then you know that he understands what he is doing. You should be concerned about his placing your crown upon his head and he deserves to die. But if he reaches for the coal, obviously he has no understanding, in that case there is no harm in his actions and you should let him live.”

Pharaoh agreed. The items were brought at once. Moshe put forth his hand to grab the gold, which would have meant death. In that instant, the angel Gabriel pushed Moshe’s hand to the side of the burning coal, which he grabbed and placed his hand with the coal in his mouth and burned his tongue. As a result, his life was saved, but his speech became impaired.

Rabbi Chaim of Brisk, was once sitting in the company of another rabbi. The other rabbi spoke continuously, while Rabbi Chaim was quiet most of the time.

He was later asked by his students, why he spoke so little and let the other rabbi do most of the talking?

Rabbi Chaim replied, “The difference between myself and the other rabbi is, that he thinks one hour and then talks 12 hours. But I first think for 12 hours and then I can say it all in only one hour!

HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY

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We are now reading, each Shabbat, from the Book of Exodus (in yesterday’s Torah Fax it said mistakenly Genesis).

The Torah readings of last week, this week and next week are about Egypt’s enslavement of the Jewish people; G-d’s sending Moshe and Aaron to command Pharaoh to let the Jewish people go; and G-d punishing the Egyptians with the ten plagues that led to The Exodus.

The stories in the Torah, although they took place thousands of years ago, are relevant and a lesson for us today.

One of the six things the Torah commands us to remember each day is the Exodus from Egypt.

In the Hagadah at the Seder Table we recite the following, “In every generation a person is obliged to regard himself as though he himself has actually gone out of Egypt.” On a personal level, in the spiritual realm, the enslavement and exodus from Egypt applies to every Jew in every generation.

“Egypt,” where the exile and enslavement of the Jewish people took place, is called in Hebrew, “Mitzrayim.” It comes from the word “Meitzar” which means “restriction and boundaries.”

The enslavement and exodus of the Jewish people as recorded in the Torah is not only an historical event, but a guide to overcoming the spiritual enslavement facing each person in every generation.

The soul (“Neshama”) within us is a spark and light of G-d, as written in the Scriptures, “the candle of G-d is the human soul.”

Just like the flame of the candle rises upward, so too, the soul continuously wants to rise and connect to spirituality and G-dliness. This is accomplished by performing G-d’s commandments – Torah and Mitzvot.

In the Egyptian exile (“Mitzrayim”), the Jewish people were restricted by the harsh labor that the Egyptians placed upon them, denying them the basic freedom which they needed. So too, in the spiritual sense, the person’s soul is confined and restricted by the body from being able to accomplish spiritual achievement and growth to the maximum.

One’s personal exodus is achieved by making one’s body a tool to do G-d’s will, by performing G-d’s mitzvot, which the soul can accomplish only with the help of the body. Performing a mitzvah is a combination of soul and body.

Just like the light of the candle can only be achieved through the combination of the wick and oil, so too, our G-dly soul needs the body to achieve its own spiritual illuminating potential. Together, they rise to much greater heights than the soul could ever achieve on its own.

The story of the Egyptian bondage and the Exodus is a guide and encouragement how to be liberated from our own spiritual restriction and rise ever higher in achieving our spiritual purpose in life.

HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY

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Questions & Answers on this week’s Parasha, Va’eira.

FROM RABBI MEYER CHAIM BRIKMAN, SEAGATE BROOKLYN NY

Q. In the Parasha we read, “And Aaron took Elisheva, the daughter of Aminadav, the sister of Nachshon, to himself for a wife” (Exodus 6:23). What is the significance of telling us who Elisheva’s brother was? Especially when the Torah already mentioned that Nachshon was the son of Aminadav. Why does the Torah tell us here, when speaking about Aaron marrying Elisheva, that she was the sister of Nachshon?

A. According to the Talmudic sage Rava, this teaches us that, “Before one takes a wife, they should check out her brothers; for most children will take after the mother’s brothers.” Thus, the fact that she was the sister of Nachshon, who was a righteous person, was a factor in Aaron marrying Elisheva.

Q. In the Parasha we read about seven of the Ten Plagues, which G-d brought upon the Egyptians. The first two plagues were, blood and frogs. The Torah says, “And G-d said to Moshe, say to Aaron take your rod and stretch out your hand over the waters of Egypt, over the rivers, over their streams and over their pools and over all their ponds of water so that they will become blood. The same was with the plague of frogs which was brought about by Aaron. Why were the waters smitten by Aaron and not by Moshe?

A. According to Rabbi Tanchum, G-d told Moshe, “Because the waters protected and saved you when your mother placed you in the river, you should not be the one to punish them.” This is the reason why the first two plagues, blood and frogs, were brought about by Aaron.

Q. The third plague which was lice, was also brought about by Aaron: “And G-d said to Moshe, say to Aaron stretch out your rod and smite the dust of the earth and it shall become lice…” (Exodus 8:12). Why did this plague have to be brought by Aaron?

A. Here too G-d told Moshe, “You should not be the one to punish the earth, for it protected you when you killed the Egyptian and hid him in the sand (Exodus 2:12). Aaron should be the one to bring this plague instead.”

Here we see how important it is to be grateful for a kindness one does for us. The fact that the river and the earth helped Moshe, he had to be thankful and show gratitude to them.

Q. How old was Moshe’s mother, Yocheved, when she gave birth to Moshe?

A. Yocheved was 130 years old!

Q. How old were Moshe and Aaron when they ordered Pharaoh to let the Jewish people out of Egypt?

A. Moshe was 80 and Aaron 83.

HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY

Parasha by: Rabbi Danny Tawil – Madison Torah Center – 2221 Ave R Brooklyn

“Yaakov lived in the land of Egypt 17 years” there is enough information about the life of Yaakov for us to figure out how many years were left from the time he came down to Egypt until his passing. Yet the Torah specifically points out that he lived in Egypt for 17 years. These years were special, for they were the most blissful years of his life. He had completed successfully the difficult and harsh points of his mission and could now live in tranquility. Ironically in these very same words, the Torah alluded to the eminent slavery that embittered the lives of his decedents. The parasha does not begin with a new paragraph which we apparently would have expected it to, but it rather remains “closed” to signify that after Yaakov’s passing, the eyes and hearts of the Jewish people were “closed: due to their pitiful plight. This teaching is difficult for another reason as well; wouldn’t have been more appropriate to make this point later on in the parasha, when the Torah speaks of his actual passing! The commentators are bothered as well by another problem; our sages taught us that the Jews didn’t even begin to be mistreated by the Egyptians until after all of the Shebatim had passed on which was well after Yaakov, so what did they mean in the teaching cited above? Some explain that the expression “their eyes and hearts were closed” is not referring to their reaction to the pain of the oppression but to their ignorance of the reality to their situation. Immediately after Yaakov passed away we see that Yoseph needs to send a message to Pharoah requesting permission to bury his father in Israel. No longer is Yoseph the powerful ruler who could do whatever he wants. This telling sign was so slight and subtle that it went completely unnoticed by the people.

Perhaps we can develop this idea further and answer he questions we asked earlier. The Torah purposely began the parasha without a break so that we read the first pasuk from this week’s parasha together with last pasuk from last week’s parasha. There we are told of how the Jewish people acquired land in Egypt and became bountiful. At first glance it seems a bit odd – why did the Rabbis’ see a problem in that which the next pasuk tells of how Yaakov lived blissfully in Egypt – don’t these 2 ideas coincide? Apparently, when we are told that they settled the country and acquired land, it implies that they felt at home there, forgetting their original intention to just stay there temporarily. (Kli Yakar) this was a completely different attitude than that of Yaakov, who, as much as he lived such a wonderful life in Egypt, never lost his connection to his homeland. He demonstrated his feelings by insisting that in no way will he accept the possibility of his being buried in Egypt. As Rav S.R. Hirsch explains, this was to remind his descendents not to mistake the Nile for the Jordan. We can now understand why it was to be expected that these 2 pesukim be separated from each other since they represent 2 different viewpoints. Yet the Torah placed them together to each us that after Yaakov’s passing, this very problem began to manifest itself. The Jews didn’t realize that by digging their feet more and more into Egyptian soil, they were sealing their perilous fate. The Egyptians didn’t wake up ne morning and decide to turn against us, rather their hatred breed over some time. As the Jews continued to multiply, their communities expanded beyond the area of Goshen. Once they moved out of the “Ghetto” and exposed themselves to their host society, they became vulnerable to all the ills of Egyptian culture. It’s true, they still kept their Jewish identity and didn’t “mix” with the Egyptians, but yet in the end they all danced to the same music. Once that happened, the anti-Semitism of their Egyptians neighbors was fully cooked.

It’s a common mistake to think that the answer to Anti-Semitism is to completely blend together with one host society. History, unfortunately, has taught us otherwise. We certainly must be respectful and courteous to our gentile neighbors, but we must keep a safe distance, not only from the people themselves, but from their values and lifestyles. Yaakov Abinu, who was respected and revered by the Egyptians, stands as our role model. For as much as he “lived” in Egypt, he was always aware that it is not where he wanted to be.

Rabbi Danny Tawil

Shabbat Shalom

Gemara Megila 6:15 AM

Shaharit 7 AM

Sunday

Gemara Megila 7:30 AM

Shaharit 8:15 AM

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Yosef’s Yesod

“And Yosef said to his brothers, ‘I am Yosef. Is my father still alive?’ And his brothers could not answer him, for they were frightened of him. And Yosef said to his brothers, ‘Please, come over to me,’ and they approached. And he said, ‘I am Yosef your brother, whom you sold to Egypt’” (Bereshit 45:3-4).

As we learned in Parashat Miketz, from the minute Yosef recognized his brothers until his dramatic announcement, “I am Yosef,” his every act and every word were carefully planned with a distinct purpose in mind.[ There were many ways Yosef could have revealed himself to his brothers. His choice of these few words and no others was clearly intended to impart a distinct message to his brothers. In order to understand the deeper meaning of Yosef's words to his brothers, we need to understand more about the essence of Yosef himself.

Hashem rules our world through His seven Divine Attributes. It was His Will that the initial revelation of these Attributes to mankind would be by means of seven great tzaddikim. Each one would work to achieve perfection in his own specific realm, to the point where he embodied the Divine Attribute related to his soul. These intensive spiritual efforts would make them worthy of becoming part of Hashem's Divine Chariot, an extremely lofty level of closeness to G-d. (Bereshit Rabbah 47:8, Me'irat Enayim, Parashat Lech Lecha).

The first of these exceptional tzaddikim was our Forefather Avraham, who was the pillar of the Attribute of Hesed (lovingkindness) in this world. Next was his son Yitzhak, who embodied Gevurah (Might). Gevurah, also called Din (Judgment), implies uncompromising moral strength, leading to total subjugation of the evil inclination. We find this concept in our Sages' teachings, "Who is mighty (gibor)? One who overcomes his evil inclination" (Avot 4:1). Yaakov personified the Attribute of Emet (Truth), also called Tiferet (Glory), as we learn from the verse "Give truth to Yaakov" (Michah 7:20). Emet-Tiferet is the truth of Torah. The fourth leg of the Divine Chariot is King David, who was the pillar of Malchut (Kingship). By subjugating himself entirely to the Al-mighty, the King of kings, David became worthy of being the King of Israel. They were joined by Moshe and Aharon, our nation's great teachers of Torah, the pillars of Netzach (Infinity) and Hod (Splendor). The root of Yosef HaTzaddik's soul was Yesod (Foundation), symbolic of the sanctity of the covenant of circumcision. As we shall see, by triumphing in his many trials, Yosef became the pillar of sanctity on earth.

These great spiritual heights were not easily attained. In order to achieve maximum perfection in their respective traits, earning their place in the Divine Chariot, each of these tzaddikim was tested in ways related to his specific essence. For example, Avraham reached the peak of hesed when he pleaded with Hashem to spare Sodom, the civilization that was the antithesis of hesed.[ At Akedat Yitzhak (The Binding of Yitzhak), Yitzhak was called upon to give up his life for the Al-mighty. Based on straightforward din, there was no reason for Yitzhak to be killed. And yet, he overcame his own inherent nature and willingly prepared to die at his father's hand to fulfill the Will of Hashem.[

Yaakov, the pillar of truth, had to contend with Esav and Lavan, swindlers and prevaricators par excellence. His trials revolved around the fine line dividing truth and falsehood.[ Yosef, whose root was Yesod, was thrown into the utter moral depravity of Egypt, facing trials designed to raise him to a very high level of purity and sanctity.

Tried with Beauty

The stage for Yosef's distinctive trials was set early. The Torah tells us, "And Yosef was handsome and of pleasing appearance" (Bereshit 39:6). We learn from our Sages that apparently, Yosef was concerned with his appearance. As a youth, he would groom his eyes, affect a rather showy gait, and fuss with his hair (Bereshit Rabbah 84:7). He also wore an impressive striped tunic, a special gift from his father (Bereshit 37:3). By improving his already good looks, the tests he would face in the future were made that much more difficult.

Our Sages teach that in fact, beauty is very much a mixed blessing. They relate the story of Rabbi Yehoshua ben Hananyah's encounter with the Emperor's daughter (Taanit 7a). This great Sage's appearance was far from attractive, and the princess rudely asked him why the Torah's beautiful wisdom was stored in such an ugly vessel.

He replied with an analogy, asking why her father's fine wines were stored in humble earthen jugs; would it not be more appropriate for someone of his rank to use fine gold pitchers? She appreciated the logic, and convinced her father to have the wines transferred to golden jugs. Soon enough, they soured due to inappropriate storage. The Emperor, annoyed, heard that the Sage was responsible for the damage, and summoned him to explain. Rabbi Yehoshua told him that his suggestion had been a response to his daughter's comment about his appearance.

The Emperor asked, "But are there no handsome Torah scholars?"

Rabbi Yehoshua told him that there were, but that if they had been less attractive, they would have been even more learned. Beauty brings with it great trials and temptations, which can easily drag its bearer down and make him incapable of acquiring Torah wisdom.

In describing Yosef's difficult days in Egypt, the Torah writes, "And Hashem was with Yosef, and He imbued him with grace" (Bereshit 39:21). Our Sages ask why Yosef, more than any other tzaddik, was granted this special grace. True, he was faced with great trials, but Avraham, the founder of the Jewish nation, was faced with ten incredibly difficult trials, and the Torah does not tell us that he was rewarded with special favor.

They explain with a parable. A king had two hungry servants. One was offered some coarse bread on the sly, which he accepted and gulped down. The other was offered fine white bread, but he refused to take it without the king's permission. When the king heard what had happened, he invited the servant who had refused stolen treats to dine with him at his royal table.

The Torah tells us that "Sarai told Avram... 'Go to my maid'... and Avram listened to Sarai" (Bereshit16:2), accepting Hagar as a wife. Yosef, in contrast, was constantly faced with much greater temptation - royal princesses who paraded about in seductive finery and perfume, displaying their beauty. And yet, he took no interest in them, earning him special grace from G-d (Yalkut Shimoni 39:145).

The Barest Tinge

The very greatest of Yosef's trials was Potiphar's wife. Day after day, this insistent woman sought to attract Yosef's attention by any means at her disposal. Yosef refused to yield, to the point where he fled the house to escape her. Finally, realizing that she would never break his resistance, she had him imprisoned on false charges in a miserable Egyptian dungeon.

While Yosef overcame the enormous temptation and did not sin, our Sages nonetheless say that there was a tinge of guilt attached to Yosef's behavior, which caused a minute spiritual blemish (pegam).

The Torah tells us, "And it was at that day, and he came to the house to do his work, and there was no person of the members of the household there in the house" (Bereshit 39:11). It was a special day in Egypt, a pagan festival in honor of the overflowing of the Nile. Everyone was out celebrating, with two exceptions: Yosef, who would not have dreamed of attending, and Mrs. Potiphar, who recognized a rare opportunity to catch Yosef alone, and feigned illness as an excuse to stay home.

Our Sages are critical of Yosef's handling of the situation (see Sotah 36b, cited in Rashi, 39:11). Why did he go to the house, knowing there would be no one there but his master's wife? She had made no pretense of hiding her intentions. Our Sages teach that there is no custodian against immorality (Ketubot13b). This principle is the basis of the laws of yihud, which forbid a man to be secluded with a woman other than his wife or certain other close relatives, such as his mother or daughter. Halachah recognizes no exceptions to this principle and these restrictions. In the words of one of the early hassidic rebbes, the evil inclination can make an elderly, paralyzed man young and strong, and a grossly unattractive woman beautiful, in order to cause them to sin.

The evil inclination tailors its appeal to suit the spiritual standing of its customers. For example, it induced Havah to virtuously embellish Hashem's commandment not to eat from the Tree of Knowledge with an extra prohibition of her own invention. It then used this very addition of hers to make her fall into sin (Bereshit 3:3, Rashi). In Yosef's case, the yetzer hara appealed to his pious sense of honesty and responsibility, inducing him to go check his master's account books, just to be extra sure that he had not mishandled his finances. Who had asked him to suddenly be so very meticulous about the accounts, on that day of all days? Only the yetzer hara, snagging him on his own piety.

The trial Yosef faced in Potiphar's house was almost greater than he could bear. Our Sages tell us that he saw a vivid vision of his father's face, and the powerful spiritual connection between them saved him just in time. To restrain himself from sinning he dug his hands into the ground, and ten spiritual drops of semen dripped from between his nails (Sotah 36b). The source of man's semen is spiritual. It is derived from an elevated source, namely his brain. It is more than just a physical entity stemming from the lower body; it is spirituality which, on its descent, becomes physical (see Hullin 45b, Rashi; Etz Hayyim, Shaar Tal, Chapter 9; Shaar HaKavanot, Derush Alef l'Pesah, p. 79b). These ten drops of spirituality were uprooted from their source in the brain, as the Torah later describes: "And his hands dripped seed" (Bereshit 49:24). For a tzaddik on Yosef's level, this was enough to cause a spiritual blemish.

The Zohar teaches that the souls derived from these ten drops were those of the ten martyrs tortured to death by the Romans, known in our history as the Asarah Haruge Malchut (Tikune Zohar, Tikun samech-tet, p. 100a). When Moshe Rabbenu was shown a prophetic vision of the enormous Torah knowledge and subsequent agonizing death of the great Rabbi Akiva, one of these ten martyrs, he asked, "This is Torah, and this is its reward?"

The Al-mighty told him, "Be silent. This is My Will (literally, "this is what arose in My thought.") The wording of Hashem's answer to Moshe's profound question alludes to the connection between the ten martyrs and the ten spiritual drops uprooted from their source in Yosef's brain. Only the suffering of great tzaddikim of these ten saintly Sages could atone for Yosef's pegam, returning the drops to their original source.

Veiled Rebuke

After Yosef's sudden rise to power as the viceroy of Egypt, his brothers came to Egypt to buy food during the famine. Yosef put his brothers through a great deal of misery before revealing his identity, not out of a desire for petty revenge, but rather, to enable them to atone for their sin. Yosef sought to bring his brothers to a state identical to that at the time when they had sold him. If they withstood the temptation to treat Binyamin as they had treated him, their repentance for their sin against Yosef would be complete, earning them atonement.[

When he recognized that they had truly repented, the time had come for Yosef's revelation. Our Sages tell us that it was also time for him to administer rebuke: "And Yosef said to his brothers, 'I am Yosef. Is my father still alive?' And his brothers could not answer him, for they were frightened of him. And Yosef said to his brothers, 'Please, come over to me,' and they approached. And he said, 'I am Yosef your brother, whom you sold to Egypt'" (Bereshit 45:3-4).

These words were actually a powerful reproach. "Abba Cohen Bardela said, 'Woe to us from the day of judgment, woe to us from the day of rebuke... Yosef was the youngest of the Tribes and they could not withstand his rebuke, as it says, 'and his brothers could not answer him, for they were frightened of him.' When the Holy One, blessed be He, will come and rebuke each individual in keeping with his standing.... how much more will it be so" (Bereshit Rabbah 93:10).

The Bond

The words "I am Yosef. Is my father still alive?" alluded not only to the sale of Yosef, but also to the exceptional, deeply-rooted spiritual connection between Yosef and his father. Yaakov was the "perfect man who dwelled in [the] tents” of Torah study (Bereshit 25:27, Rashi); he was the pillar of Torah. Yosef, his son, was the pillar of Yesod, the sanctity of the brit kodesh. Success in Torah study is always dependent on the sanctity of the sacred covenant. In the second blessing of the Grace after Meals, we thank Hashem for “Your covenant which you sealed in our flesh, and for Your Torah which You taught us.” It is the sanctity of the covenant that separates us from impurity and binds us to holiness, enabling us to learn Torah.

The Zohar explains the special bond between Yaakov and Yosef. The strength of Yaakov’s spiritual structure depended on the stability of Yosef’s Yesod: his spiritual purity was the foundation on which Yaakov’s achievements, the twelve Tribes included, would rest. If the Yesod of Yosef tottered, Yaakov’s own “building” of Torah would tumble (Zohar, vol. III, p. 227b).

While the brothers did not realize it at the time, Yosef was the essential Foundation of the holy nation built on Twelve Tribes. We find this concept in the mitzvah of the Four Species on the Festival of Sukkot. Our Sages teach that each of the Four Species represents a different sector of the nation. All together, they form one united whole (see Vayikra Rabbah 30:12).

In order to fulfill the mitzvah, three hadassim (myrtle branches) and two aravot (willow branches) are tied to a lulav (palm branch) and held in the right hand. An etrog (citron) is held separately in the left hand. When the blessing is recited and the Species are waved, the etrog must also be held so that it touches the lulav; all the other Species depend on the lulav for spiritual ascent. This idea is expressed in the blessing recited for this mitzvah. While all Four Species are required to fulfill the commandment, the blessing specifically mentions “…Who commanded us concerning the taking of the lulav.”

The Zohar teaches that the three hadassim represent Avraham, Yitzhak, and Yaakov, our three Forefathers. The two aravot represent Moshe and Aharon. The etrog represents King David. The lulav on which we recite the blessing, the central component of the mitzvah, is Yosef, the Yesod (Tikune Zohar Hadash, p.143b). The purity and holiness of the Jewish nation as a whole depends on the foundation of Yosef’s Yesod.

The primary traits of Yaakov and Yosef were inseparably connected, as well as interdependent. When Yosef’s brothers led Yaakov to believe that Yosef had been torn apart by a wild animal, the Torah tells us, “And all his sons and daughters arose to comfort him, and he refused to be comforted. And he said, ‘I will go down to the depths in mourning for my son’” (37:35).

Our Sages teach that it is the way of the world for a mourner to get over the death of a loved one after a year (Pesahim 54b). When Yaakov saw that he could not be consoled for the loss of Yosef, he realized that his son must be alive somewhere. His words, “a wild animal has consumed him, Yosef was surely torn apart” (Bereshit 37:33) were actually a glimmer of Divine inspiration, referring to what yet lay ahead for Yosef. His son, far from home and family, would fall into the hands of Potiphar’s wife, whom our Sages compare to a bear waiting to pounce on its prey (Bereshit Rabbah 84:7, 86:4).

Yaakov feared that wherever Yosef was, he would blemish the sanctity of the brit kodesh. Once the fundamental of Yesod was ruined, Yaakov’s own pillar of Torah would also suffer. He would “go down to the depths in mourning,” because of his son’s spiritual blemish.

With this in mind, we can understand the veiled rebuke in Yosef’s apparently simple words. “I am Yosef. Is my father still alive?” he asked. His question was in fact much more profound: with Yosef gone, was Yaakov’s attribute of Tiferet still alive and functioning?

Sanctified Throughout

Rashi, citing our Sages (Bereshit Rabbah 93:10), explains that Yosef told his brothers to approach him in order to show them that he was circumcised. This was an obvious way of proving to them that he was indeed their brother, but there was more to it as well. He wanted them to see that he still bore the imprint of untainted sanctity; despite the moral corruption of Egypt, he had remained unblemished.

When he again said, “I am Yosef your brother, whom you sold to Egypt,” he was not merely repeating himself for emphasis. These words were another aspect of his rebuke. I am Yosef, he told them, the pillar of Yesod. I represent the sanctity of the brit kodesh, which is bound to our father Yaakov’s pillar of Torah. Egypt was notorious as the ervat ha’aretz, literally “the nakedness of the land” (42:9), the world’s center of depravity and immorality. Do you realize now how you endangered our father and the existence of the Torah when you sent me down to Egypt, of all places? How could you have exposed Yosef, the essence of purity, to the trials of Egypt, the epitome of immorality?

We find reference to the theme of Yosef as the embodiment of kedushat habrit throughout his encounter with his brothers, and later, in his reunion with his father. For example, the Torah tells us that “Yosef recognized his brothers, and they did not recognize him” (Bereshit 42:8). Rashi, citing the Sages (Bereshit Rabbah 91:7), writes that when Yosef was still at home, his beard had not yet begun to grow. Now, many years later, he was fully bearded, so they did not recognize him. Surely Yosef had changed and matured in other ways as well. Why do our Sages specifically mention his beard?

According to Kabbalistic teachings, a man’s beard is related to the sanctity of the brit kodesh. We find proof of this in the phenomenon of a saris, a man incapable of fathering children, who also cannot grow a beard. The physical defect is indicative of a spiritual defect in this area, which has a visible, external manifestation – the lack of a beard (see Pri Etz Hayyim, Shaar HaZemirot, Chapter 6, note by RaNaSH; Likute Torah, Parashat Ekev, Derush Shivat HaMinim , p.99). The fact that Yosef, even as viceroy of Egypt, had an obviously Jewish beard was another indication that he had remained pure and sanctified despite all his trials.

Later, when Yosef went on to outline his plans for the family to settle in Goshen, he said, “Behold, your eyes see, as do the eyes of my brother Binyamin, that it is my mouth that is speaking to you” (Bereshit 45:12). Rashi, citing the Sages (Bereshit Rabbah 93:10), explains. “‘Your eyes see’… that I am your brother, as I am circumcised like you, and also that my mouth speaks to you in the Holy Tongue.”

Our Sages teach that sanctity of the covenant of circumcision and the sanctity of speech are intertwined – one depends on the other. One who contaminates the covenant of the brit kodesh will contaminate his tongue with forbidden speech, and one who contaminates his speech, will contaminate his brit kodesh. Yosef’s speech was holy: he spoke the sacred tongue known only to their family, proving not only that he was their brother, but that his Yesod was untainted by impurity (Sefer Yetzirah, Chapter 6).

It is interesting to note the Rambam’s insight that our Holy Tongue (Lashon HaKodesh) has no direct terminology for vulgarity or immodest topics. Even when it was necessary for the Sages to explain or describe anatomy or other personal matters in halachic contexts, they always used indirect, “borrowed” terminology (Moreh Nevuchim 3:8). The fact that Yosef could still speak unsullied Lashon HaKodesh proved that he was entirely pure, and had not fallen prey to the evils of Egypt.

Yosef then sent his brothers back to Canaan to tell Yaakov that Yosef was still alive. As we now understand, this meant not only physically, but in a spiritual sense as well – Yosef’s purity and sanctity, his untarnished trait of Yesod, were still intact. Yosef sent along wagons (agalot) to Yaakov for transport (Bereshit 45:21). The word “agalot” can also be translated as “calves.” These agalot held an important message which Yaakov immediately recognized. They were an allusion to the last topic Yaakov had learned with Yosef before his disappearance, that of eglah arufah, literally “the calf whose neck is broken”[ (Bereshit Rabbah 94:3). By sending him agalot, reminiscent of the topic of eglah arufah, Yosef hinted to his father that he was still firmly attached to Torah, and still entirely pure.

When Yosef's brothers came home with the news that Yosef was still alive and spiritually well, Yaakov could not believe it; how could Yosef possibly have withstood the difficult trials in Egypt? But when "he saw the agalot that Yosef had sent to carry him, the spirit of their father Yaakov was revived." Yosef was still alive, and he was still Yosef HaTzaddik, as pure and pious as he had been at home. With Yosef's foundation still safe, Yaakov knew that his own pillar of Torah was also secure. Once he realized this, "Yisrael said, 'It is great. My son Yosef is still alive, I will go and see him before I die" (Bereshit 45:26-28). Our Sages teach that these words referred to Yosef's great spiritual powers. He had undergone many trials and troubles, and still maintained his high standards of piety (Bereshit Rabbah 94:3). As we see, through Yosef, Yaakov had once again become "Yisrael," the name that implied serarah (majesty and authority). Yosef's spiritual survival had restored Yaakov to his own high spiritual level (see Bereshit 45:27, Rashi), ensuring the survival of the pillar of Torah.

When Yaakov came to Egypt and met Yosef in person, he said, "Now I can die, after I have seen your face and you are still alive" (Bereshit 46:30). The words amutah hapa'am, "Now I can die" may be literally translated as "I will die this [one] time.” Our Sages tell us that until he saw him alive, Yaakov had feared that with the loss of Yosef, he would die not once, but twice – physically, as all men die, and again spiritually, lacking Yosef’s Yesod to support his Torah. Now, having seen that Yosef was fully as righteous as before, he rejoiced that he would die only the one, physical death.

Seventeen years later, when Yaakov conveyed his last testament to Yosef before his death, he said, “To see your face I had not hoped” (Bereshit 48:11). The very sight of Yosef’s face was enough to tell Yaakov that his son had remained righteous even after years in the depraved society of Egypt. There is a direct connection between one’s face and his level of purity in the realm of kedushat habrit. As we explained, the source of man’s seed is the brain. King Shlomo tells us that “A man’s wisdom illuminates his face” (Kohelet 8:1). If he is pure, his face will have the special glow associated with tzaddikim. If he is wicked, G-d forbid, that too will show on his face. Yosef’s face proved to Yaakov that he had not sinned.

The Foundation of Blessing

Yosef withstood his greatest trial and emerged as the pillar of the Divine Attribute of Yesod, marred by only the faintest tinge of a blemish. This is why “Yosef is the provider to all the people of the land” (Bereshit 42:6). The Attribute of Yesod is the conduit though which Divine influx and bounty reach the world. By withstanding all his trials and guarding the sanctity of the brit kodesh, he became “the tzaddik who is the foundation (yesod) of the world” (Mishle 10:25), and as such, the source of Divine bounty. We find this concept in the verse “A tzaddik rules through fear of G-d” (II Shmuel 23:3). Fear of G-d makes a tzaddik worthy of ruling; Yosef HaTzaddik, through his primary trait of Yesod, was “the ruler over the entire land of Egypt” (Bereshit 45:26), making him “the provider to all the people of the land.”

We are far, far removed from the lofty spiritual stature of our saintly Forefathers, but we are their descendents nonetheless. Every one of us also has a special, G-d-given role in this world. In order to fulfill it, we are granted our own particular complement of talents, capabilities, and circumstances. The trials and tests we all undergo are an important part of our personal package for spiritual growth, designed to help us develop in the areas specifically related to our life’s mission. We can learn from the example of Yosef, and understand our trials as the unique opportunities they truly are. With the help of the Al-mighty, we can prevail despite the hardships; rather than breaking us, they will make us stronger and bring us closer to Hashem.

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In the beginning of this week’s Parasha, Vayigash, we read that Yehudah (Judah) begs the ruler of Egypt to release his younger brother, Binyamin (Benjamin), who was accused of stealing the ruler’s magical cup. Yehudah doesn’t realize that the ruler is actually their long-lost brother, Yosef (Joseph).

Yehudah pleads, “How can I return to my father without Binyamin, whose soul is bound up with the lad’s soul, and he, [my father], will surely die.”

After seeing how his brothers cared for each other and the extent they would go to protect each other, Yosef forgave them for their earlier misdeeds toward him and their selling him into slavery. Yosef then reveals his identity to his brothers proclaiming, “I am Yosef!”

Yosef then tells his brothers, “Hasten and go up to my father and say to him, ‘Thus said your son Yosef; G-d made me ruler over all Egypt, come down to me, do not delay. And you will live in the land of Goshen and you will be near to me. I will sustain you there, for there are yet five years of famine.’”

The Torah tells us that Yaakov didn’t believe them and was at first skeptical when his children told him that his beloved son, Yosef, was alive and ruled Egypt. But in the end, “when he saw the wagons which Yosef had sent to carry him; the spirit of Yaakov their father was revived!”

Later in the Parasha, G-d appeared to Yaakov (Jacob) and said to him, “I am G-d, the G-d of your fathers; fear not to go down into Egypt, for into a great nation I will make you there. I will go down with you into Egypt, and I will surely bring you up again.”

Q. Why didn’t Yaakov, at first, believe his sons when they told him that Yosef was alive?

A. The Talmudic sage Rabbi Shimon says, “The punishment of one who lies is that even when he tells the truth no one believes him. Yaakov’s children originally lied to their father, when they told him that they found Yosef’s garment smeared in blood, when in fact, they had sold him into slavery. Later, when the brothers told their father the truth that Yosef was alive and ruler of the land of Egypt, he didn’t believe them.”

Q. Yosef was separated from his father, Yaakov, for twenty two years. Why was Yaakov punished with the loss of his son for that many years?

A. This was a punishment, measure for measure, for the twenty two years that Yaakov was away from his parents. This teaches us the greatness and importance of the mitzvah of honoring parents. Even Yaakov, who left his parents with their encouragement, was punished for the years he was not with them. Honoring parents is the only mitzvah in the Ten Commandment which has a reward connected to it: “Honor your father and your mother so that you may live long upon the land which the L-rd your G-d gives to you.”

HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY

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Chanukah

The Strong and the Weak

Chanuka represents a triumph, in the words of the al hanism prayer recited during this holiday, of “the weak over the strong.” There is no doubt that the words “weak” and “strong” that appear in the prayer refer to physical, military strength. The Syrian-Greek army that waged war against the Hasmonean rebels was far larger and better equipped – elephants, et al – than was the Jewish force. Yet even though on paper the Jews were weaker militarily they somehow persevered and triumphed against their foes.

Now we all are aware that the highest devotion to duty and greatest moral commitment are not enough in the course of natural normal events to overcome tanks and machine guns with horses and spears. Thus the physical definition of “weak” and “strong” always remains in place. Yet there is a dimension of strength and weakness that Chanuka clearly illustrates for us. And that is the power of self-confidence, faith and belief. For though it does not per se stop machine gun bullets, it does give those who possess it the ability to outwit, outfight and outlast a heavily armed enemy.

The French army in 1940 outnumbered its German adversary in numbers and equipment in World War II. Yet it collapsed in weeks because it was demoralized, defeatist in attitude and without any belief in itself as a fighting force. The Hasmoneans triumphed after heavy losses of their own because of their belief and faith and self-confidence, their moral commitment if you will. They were fighting for their Temple and their religion, for the God of Israel and the justness of His cause. This gave them moral strength that helped overcome their physical weakness and shortcomings.

The modern Haman of Iran/Persia proclaimed an unfortunate reference to Israeli nuclear weapons is only further proof of the weakness and desperation of Israel. He is encouraged in this painfully erroneous assessment by the presence throughout the Jewish world of the self-hating Jews of Leftist academia and the fanatical lunatics in their treacherous Jewish garb who claim to be religious and who echo his calls for the dismantling of the Jewish state here in Israel.

What can be better proof that this modern version of Haman is right when he is only quoting Noam Chomsky, Norman Finkelstein, Satmar and Neturei Karta? Do these disparate Jewish bed-fellows not illustrate the moral bankruptcy of the State of Israel and the Jewish people? Truly to his warped mind they show that the Jewish people are weak – physically, morally and religiously. What results is his confidence in defying everyone in the world in pursuing his mad game of terror and destruction.

He feels himself strong and has decided that his opponents are weak. Well, the strong usually triumph and conquer the weak so he apparently has the odds on his side. But he is sadly mistaken in his assessment of us and of the situation. He has not done his homework with due diligence and has avoided learning the lessons of history. It is he that is weak for he is embarking on the road to his appalling disaster. The Talmud teaches us that anti-Semitism is a shortcut to fame but eventually it is a long road to Hell and destruction. Ask the Greeks, the Romans, the Crusaders, the Ukrainians, Poles, Lithuanians, Latvians and Germans.

Chanuka symbolizes this great inner strength of the Jewish people and its firm attachment to Torah and its values. Jews as individuals may waver and weaken but the Jewish people – klal yisrael – never falters. There is a strength and resilience placed within us by our history and faith that makes the weak physically strong morally and eternally. The little lights of Chanuka still shine in the Jewish world long after the bonfires of our enemies have been extinguished by even greater conflagrations that overcame them.

We have to continue to strengthen ourselves in the justice of our cause and the faith of our traditions and observances. They are truly the “security of our lives, the length of our days.” Our road is never an easy one and Chanuka marks only the beginnings of victory and not the ultimate triumph. But it points the way for us and warms us in the cold winter of our problems and discontent. Chanuka may be sufganiyot and svivonim, latkes and gelt. But it is more than that. It is the affirmation of our strength of purpose and determination to live and succeed. That is what makes it such a meaningful and joyous holiday.

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Rabbi Berel Wein- Jewish historian, author and international lecturer offers a complete selection of CDs, audio tapes, video tapes, DVDs, and books on Jewish history at www.rabbiwein.com

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In the beginning of the Parasha, the Torah introduces us to the story of how Yaakov and all his children ended up in Egypt, by focusing on the central character – Yoseph. Hence the pasuk reads, “These are the chronicles of Yaakov, Yoseph…..etc” However, the Midrash comments that the word “Toledot” may also be translated as “offspring” which would have seemed incorrect since there is no accounting here of all his children, but rather one in particular. The message here is that of all the children, Yoseph alone stood out as the son of Yaakov since their appearance was similar. This point would otherwise have seemed trivial, but in the current context it lends significant meaning to the issue at hand. Yaakov recognized that Yoseph possessed certain leadership qualities and felt compelled to help develop that potential in preparation for the future. In fact, Rashi adds that there is a strong similarity between the events that occurred in the lives of both Yaakov and Yoseph. Yaakov was forced to leave Israel in order t escape his brothers’ wrath and Yoseph as well was sent into exile as a result of his sour relationship with his brothers. It would stand to reason that just Yaakov serves ad an example of how we are to live in Galut, so too, there is much to learn from the manner in which Yoseph, not only survived but succeeded, in Egypt.

Whether in the house of Potiphar, or in the prison cell, he was well liked by all he came in contact with and trusted for his honesty and responsibility. Even when his masters’ wife tried to entice him into sin, his initial response was that it would be unfaithful on HIS part to Potiphar. When he was in the prison with two of Pharoes officers, he noticed one morning that something was bothering them and asked them if he could help. Rabenu Bachye points out that the Torah stresses at this point once again who these people were and where this took place as a means of emphasizing that empathy that Yoseph had even for complete strangers, in a time and place that most people wouldn’t care to be on their best behavior. With no expectations of any type of payback, Yoseph is kind, caring, and friendly. Now this observation of Yoseph’s character, although it’s quite heartwarming it’s not shocking. A more careful study of his mannerism reveals a point that might have seemed a bit surprising. Alone and helpless in a foreign country, Yoseph is not at all reluctant from showing and expressing his strong faith in God. Whether talking to fellow prisoners or to the king of Egypt, he unbashfully repeats his belief and trust that Hashem alone is in control. Certainly an argument could have been made that considering the circumstances he was in, it would have been permissible or even obligatory for him to conceal his “Jewish identity” Yoseph felt otherwise. Not only did he not loose any points because of his attitude, but it was ultimately the reason that convinced Pharaoh to appoint him has viceroy over Egypt, as he explained, “could we find another man like him- a man in whom is the spirit of God?”

Perhaps both modes of Yosephs’ behavior complimented one another. His polite and pleasant demeanor was so comforting, that now his religious beliefs only gained him more respect in other people’s eyes. In recent times we have begun to give more attention to our reputation as “Jews”, or even better, “religious Jews”. Yoseph serves as the prime example of how we can live in exile retaining and expressing our deep pride for that which is the ultimate purpose in life, and at the same time, keeping a peaceful and respectful relationship with all of society.

Rabbi Danny Tawil

Shabbat Shalom

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Hanukkah Frequently Asked Questions by: Rabbi Joey Haber

What is the most opportune time to light the Menorah?

There are varying opinions on this, but many say the best time is about 4:55PM.

Is there a time that is too late to light the Menorah?

It should be a time that some people are still on the street, which now a days, in a place like Brooklyn, you can light really late.

Which direction do I light the candles in?

When you light the first night you light the candle furthest to your right (when you are facing the Menorah, your right). The next night you add a candle to the left and light that one first and continue to the right. Do the same the next night, add to the left and light it first and proceed towards the right etc..

I’m going on a business trip and my wife is staying home, who should light the Menorah?

Only your wife at home should light, you don’t need to.

On Friday night which do we light first the Menorah or the Shabbat candles?

The Menorah is lit first. But if one lit the Shabbat candles first and did not accept Shabbat, they may then light the Menorah.

Which do we light first on Motsai Shabbat (Saturday night), Havdala or the Menorah?

In Shul the Menorah comes first. At home Havdala comes first.

I’m staying at my in laws house for Shabbat, what do I do about the Menorah lighting?

You give your father in law a Peruta (ten cents or so) and he lights for all of us. If you are eating in one place and sleeping in another ask a Rabbi.

If I forget Al Hanissim in the Amidah do I go back?

No

If I forget Al Hanissim in Birkat HaMazon what do I do?

You say towards the end of Birkat HaMazon in the Harachamans. “Harachaman hu yaase lanu nissim veniflaot kishaim she-asita laavotainu bayamim haheim bizman haze. biymai matityahu etc…”

What if I forgot Al Hanissim in Birkat Hamazon entirely do I go back?

No

If there was enough oil for one day and it lasted 8 days, then only 7 days were miraculous, why then do we celebrate 8 days of Hanukkah?

This is one of the most famous questions ever asked about any of our holidays, it is known as the Bait Yosef’s question. There are lierally hundreds of answers to this question here are a just a few:

1. They divided the oil into 8 parts (knowing they wouldn’t have more oil till then) and every night they only had an 8th of a cup, which lasted all night .So everyday was a miracle.

2. On the first night when they poured out the jug, it didn’t empty so even the first night was a miracle.

3. Seven days we celebrate the miracle of the lights and the 8th day we celebrate the miracle of the war.

4. Seven days we celebrate the miracle of the lights and the 8th we celebrate the fact that we found a jug in the first place.

5. Seven days we celebrate the supernatural miracle of the candles and the 8th day we celebrate the natural miracles Hashem performs everyday.

Why do we eat Doughnuts and Potato Latkes on Hanukka?

Because the miracle happened with oil, so we eat things that were fried in oil.

Why did we fight on Hanukka and not on Purim?

The Hafetz Chaim answers that on Hanukka they challenged us physically, so we respond spiiritually. On Hanukka they challenged us spiritually so we had to respond physically, to show Hashem our Mesirut Nefesh for his Torah.

Is there an obligation to have a party on Hanukka?

No

Why not?

Because on Hanukka we are celebrating a spiritual victory as apposed to Purim when we are celebrating a physical victory, so we celebrate with a seuda.

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Every holiday celebrates a special historical event or miracle which G-d performed for the Jewish people. Chanukah, which begins this Friday night, celebrates the miracle of the oil.

After driving the Greek forces out of Jerusalem and retaking the Holy Temple, pure olive oil was needed to light the Menorah in the Temple. All the oil found was defiled and couldn’t be used for lighting the Menorah.

Only one small flask of oil, containing the seal of the High Priest, was miraculously found in the Temple. It barely had enough oil for one day and it would take eight days until new oil could be acquired. A miracle occurred and the small amount of oil lasted for eight day.

To commemorate this miracle we celebrate Chanukah, with lighting the Chanukah candles for eight days.

Q. If there was enough oil for one day then the miracle was only seven days. Why do we celebrate eight days?

A. There are many answers to this question. Here is one: The first candle celebrates the miracle of finding the small jar of oil, which in itself was a great miracle. The other seven days commemorate the miracle of the lights.

The Dubna Magid gives the following parable: A wealthy merchant was traveling to the fair in the big city. He had eight purses of money with him. As he passed through a forest, he was held up by robbers. Realizing his terrible situation, the merchant prayed, “G-d, help me, perform a miracle and I will give 10% to charity.

The robbers took seven of the purses, somehow failing to notice one purse. When the merchant came to the nearest city, he used the money from that purse to hire people to chase after the robbers. They captured them and returned his purses intact with the money.

When the merchant came home he told the charity collectors his story and gave them 10% from the seven purses which were taken back from the robbers. The charity collectors were not satisfied, “You have to give 10% also from the other purse,” they suggested.

“But the robbers never took that purse from me!” protested the merchant. “It was not part of the miracle!”

“The fact that the robbers missed it was indeed the greatest miracle,” they replied. It was this money that enabled you to hire the people to chase after them and have your money returned!”

The same is with the miracle of Chanukah. Finding the small jar of pure oil was as important a miracle as the miracle of the burning of the oil. For without the little flask of oil, the other miracle couldn’t have happened. Thus, we celebrate eight days; the first day for finding the oil and seven days for the miracle of the burning of the oil.

HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY

Parshas Vayishlach

No News is Jews News

By Rabbi Mordechai Kamenetzky

Yaakov’s family faced a tremendous crisis. While passing through the city of Shechem, Dena, their sister was attacked and was violated by Shechem, the son of King Chamor, who bore the same name as the city. Shechem later claimed that he desperately wanted to marry her! No one in the entire city brought the prince to justice and Yaakov’s sons were not going to ignore that behavior.

They were not ready for open warfare either, and so they developed a ruse. They claimed that they were ready to form a harmonious relationship with the entire population of the city of Shechem. “We will give our daughters to you, and take your daughters to ourselves; we will dwell with you, and become a single people” (Braishis 34:16). However, there was one condition. Every male of Shechem had to circumcise. Yaakov’s children insisted that it would be a disgrace for the daughters of Abraham to marry uncircumcised men. Upon direction from King Chamor and Prince Shechem the entire town agreed, and three days later, when the people of Shechem were in painful recuperation from their surgery, Yaakov’s children avenged Dina’s honor. Despite Yaakov’s consternation, they attacked the male population and wiped them out.

The question is simple: Why ask the people of Shechem to circumcise? If Yaakov’s children wanted to attack them, why go through a process of converting them? They should have asked them to fast for three days. That would have made them even weaker. They could have asked them to hand over all their weapons. Why ask them to do an act is so blatantly Jewish?

On September 30, 2000, the word intafada was almost unknown to the average American. And then the riots began. On one of the first days of what has now been over three years of unceasing violence, against innocent Israelis, The New York Times, Associated Press and other major media outlets published a photo of a young man who looked terrified, bloodied and battered. There was an Israeli soldier in the background brandishing a billy-club. The caption in everyone of the papers that carried the photo identified the teen as an innocent Palestinian victim of the riots — with the clear implication that the Israeli soldier was the one who beat him. The world was in shock and outrage at the sight of the poor teen, blood oozing from his temple crouching beneath the club-wielding Israeli policeman. Letters of protest and sympathy poured in form the genteel readers of the gentile world.

The victim’s true identity was soon revealed. Dr. Aaron Grossman wrote the NY Times that the picture of the Israeli soldier and the Palestinian on the Temple Mount was indeed not a Palestinian. The battered boy was actually his son, Tuvia Grossman, a Yeshiva student from Chicago. He, and two of his friends, were pulled from their taxicab by a mob of Palestinian Arabs, and were severely beaten and stabbed. The Israeli soldier wielding the club was actually attempting to protect Tuvia from the vicious mob.

All of a sudden the outrage ceased, the brutal attack was almost ignored and a correction buried somewhere deep amongst “all the news that is fit to print” re-identified Tuvia Grossman as “an American student in Israel.” It hardly mentioned that he was an innocent Jew who was nearly lynched by Arabs. This blatant hypocrisy in news coverage incidentally help launch a media watchdog named Honest Reporting.com.

Rav Yonasan Eibeschitz, zt”l, explains that Yaakov’s children knew something that was as relevant in Biblical times as it is in today’s “New York” times. Yaakov’s sons knew the secret of society. Have them circumcised. Make them Jews. Then you can do whatever you want with them and no one will say a word. You can wipe out an entire city — as long as it is not a gentile city. If Shechem had remained a gentile city had the people not circumcised according the laws of Avraham then Yaakov’s children would have been condemned by the entire world. But Yaakov’s children knew better. They made sure that the Shechemites, went through a Jewish circumcision. Shechem now was a Jewish city; and when a Jewish city is destroyed, the story becomes as irrelevant as an American student attacked by a Palestinian mob in Yerushalayim! Unfortunately it is that simple and that old.

In this week’s Parsha, Vayishlach, Yaakov and his family return to the Holy Land. Yaakov knows that his brother Esau wants to kill him for taking the blessings from their father Yitzchak. Now he hears that Esau is on his way to meet him.

Yaakov sends “Ma’lachim” (messangers) to tell Esau that he is looking for peace. But the Malachim return and tell Yaakov that Esau is not ready for peace. Instead, Esau is coming with 400 men to fight Yaakov.

The Torah tells us that, upon hearing this, Yaakov became frightened. He then made plans to counter Esau’s threat. First, Yaakov sent gifts to Esau. Next, he prepared for war. Yaakov also prayed to G-d to save his family.

The Torah tells us that Yaakov prayed as follows, “G-d of my father Abraham, and G-d of my father Yitzchak, L-rd You said to me ‘Return to your country and to your kindred and I will do you good. I am humbled by all the kindness and the truth which you have done with your servant… Rescue me from the hand of my brother from the hand of Esau; for I fear him that he may come and smite me, along with the mothers and the children.”

In describing the messengers which Yaakov sent to Esau, the Torah uses the expression “Ma’lachim” which can be translated as messengers, or angels. The Midrash and Rashi explain that Yaakov sent angels to convey his message to Esau.

The question is asked, who were these angels whom Yaakov sent to go and deliver his plea to Esau? Also, if our patriarch Yaakov was able to rely on the service of angels to help him, how is this a lesson for us?

Rabbi Meir of Premishlan has a very interesting answer. He quotes the Mishna of Pirkei Avot (4:13) which states, “Whoever performs a single mitzvah gains himself a single advocate.”

This refers to the angels which are created from every mitzvah we do. Thus, Yaakov sent the angels which were created as a result of the mitzvot and good deeds which he performed!

We, too, must remember that every mitzvah and good deed we perform creates an angel who works on our behalf when we need it most.

Yaakov’s prayer also teaches us the proper attitude one should have. Yaakov prefaces his request, saying, “I am humbled by all the kindness and the truth which you have done with your servant…” Instead of taking credit for his accomplishments, he attributes everything he has to G-d’s kindness.

Our sages also explain why Yaakov refers to G-d’s kindness as “kindness and truth”. For a human’s kindness, even if done with sincerity, may contain some ulterior motive, but G-d’s kindness is always “true kindness”.

With an attitude like that, one is as grateful for the “small” everyday miracles as for the big miracles which G-d does for us. For, whatever G-d grants us is due only to His true kindness.

SHABBAT SHALOM

New York area candle lighting time: 4:11

FROM RABBI MEYER CHAIM BRIKMAN, BROOKLYN NY

We are less than two weeks to Chanukah! The first Chanukah candle will be lit Friday night, December 11. Chanukah being eight days there is always one Shabbat during Chanukah. This year, the first and eighth day of Chanukah is Shabbat.

The Chanukah candles are lit each night of Chanukah in order to publicize the miracle of Chanukah, when a small jar of oil, sealed with the seal of the High Priest (Kohen Gadol) and enough to light the menorah in the Holy Temple for only one day, lasted eight days.

Q. What is the miracle celebrated on Chanukah? When and where did it take place?

A. The miracle of Chanukah happened during the Second Temple (approx. 2150 years ago). After the return to Israel from the Babylonian exile, Jews were permitted to rebuild the Temple, which was destroyed by the Babylonians. They re-established their homeland on the foundations of Torah and mitzvot.

Unfortunately, during the era of Alexander the Great, Hellenism and Greek culture started making inroads into Jewish life and to many it replaced the ways of the Torah. One of the cruel rulers of the Land of Israel after the death of Alexander was Antiochus. He issued harsh decrees against Jews and forbade them to observe many of the Torah laws. The observance of Shabbat, circumcision, Rosh Chodesh and Jewish festivals were forbidden under the penalty of death. The Holy Temple and its contents were desecrated and defiled. Pagan culture and Idolatry were the new order in the land of Israel.

Many adopted the new order, while many chose death and torture rather than accept the culture of the Greeks and the worship of Idols. Matisyahu the High Priest and his sons, amongst whom was Yehuda the Maccabee, and a small Jewish army, waged war against the Greeks and with G-d’s help were victorious.

They rededicated the Temple. But when they wanted to kindle the menorah in the Temple, they found that all the jars of oil were defiled by the Greeks. They finally found one cruise of undefiled pure olive oil, bearing the seal of the High Priest. It contained no more than one days supply. They lit the menorah and a miracle occurred. The one day cruise of oil lasted for eight days.

The year after, they designated these eight days as days of Chanukah – a festival of Thanksgivings and praise to G-d, with the recitation of the Hallel (Psalms of praise) for this great miracle.

Q. What is the meaning of the name Chanukah?

A. Chanukah means dedication. On Chanukah, the 25th day in the month of Kislev, the Holy Temple, which was in a state of defilement, was rededicated and restored.

Q. Why do we light the Chanukah candles near a window or door?

A. The purpose of the candles is to publicize the miracles of Chanukah. The sages established that lighting the Chanukah candles should be near the window or door in order to publicize the miracle of lights.

HAVE A VERY GOOD, HAPPY, HEALTHY AND SUCCESSFUL DAY