Parashas Matos & Masei - Blaming Others

No one gets injured by someone or something accidentally or because of 'bad luck'. All misfortunes are providentially caused by Hashem through specific agents for reasons known to Him alone.

Let's say you were at a baseball game and the ball happens to hit you on the head (whether you were in the game or in the audience.) You might think to yourself something 'negative' about the pitcher, and not, “It was min ha'shemayim.”

Suppose you were the ball's destination and that ball was only acting as an agent to Hashem. It had nothing to do with the pitcher.

What if you were walking by an object and you got hurt by it, whether hitting your toe on the leg of a couch, or scraping your arm against a sharp edge of the table, or simpler, you got a paper cut. You wouldn't blame the object for causing your misfortune.

So what's the difference between objects and people? Sure, you can rationalize: “People have control of their actions, however, objects don't. People should be more careful, yada yada yada.”

It says in Masechta Makkos 10b, “How does Hashem punish two murderers – one who murdered accidentally and one who murdered on purpose? Hashem causes both people to cross paths with each other. He sets up a scene with witnesses where the man - who murdered accidentally - came down a ladder and fell upon the man who murdered on purpose. The deliberate murderer was killed, thus receiving the penalty due to him, where the inadvertent murderer also receives his punishment; Ahrei Miklat.

In Parashas Masei, the Torah speaks about the severity of bloodshed. Someone who kills accidentally is punished by sending him to the Ahrei Miklat (Cities of Refuge) where he must stay until the death of the Kohen Gadol and only then may he return home.

Hashem has many agents on this world. You can also be an agent without even knowing it. In the above gemara, we see an example of Hashem's many plans for punishment.

Maybe the next time we get hurt, either by another person, or by an object – we can do a chesbon hanefesh and ask what it was we did wrong and try to correct it and repent instead of blaming the other party.

Have a wonderful Shabbos,
Nisso

Parashas Pinchas - The Love for Torah

In Parashas Pinchas, Moshe davened to Hashem asking for someone to take his place as a leader; someone who will be able to guide and advise every type of issue brought by Bnei Yisrael; someone who is also able to muster up an army to fight against their enemies, and - of course - someone who will devote himself to the communal needs of Klal Yisroel and daven on their behalf.

Hashem told Moshe that He already appointed someone. Hashem felt that Yehoshua would be best for this position. Hashem explained the reason He chose Yehoshua, as opposed to Moshe's sons, was because Yehoshua had a special ahava for Torah. He invested every last ounce of strength to learn Torah and gain wisdom.

Besides learning Torah 'all day and night', Yehoshua came to the Bais Midrash early each day and left late every night in order to arrange the benches and mats for the Rebbeim and Talmidim to use. He served his Rebbeim and Hashem with love, disregarding his own needs. [1]

There's a posuk in Mishlei that says, “He who guards the fig tree shall eat its fruit, and he who serves his master, shall be honored.”

Yehoshua was zocheh to be appointed as the next leader because he served his master with love.

Have a wonderful Shabbos,
Nisso

Parashas Balak - We're just as powerful as Bilam is!

In this week's parasha, Balak went to Bilam and asked for a favor. Balak searched for someone wicked and skillful - skills which no other man possessed. What did Bilam have that others didn't? Speech and timing.

Bilam's curses were always accurate because he knew the precise timing for a curse to have an effect. In Tehillim it says, "Hashem is angered every day."[1] At that moment, if one were to curse someone else, Hashem would allow it to be effective.[2]

Why did Balak search for someone who was skilled with words? Why not use witchcraft against the Jews? Or gather a large army to wage war?

Balak told Bilam, “The reason why I chose you is because it seems that only words can harm the Jews. It seems that the only way to defeat them is by speech, therefore, I need you to curse them for me.” Unfortunately, we aren't aware of the power we Jews possess. Balak realized that our words are lethal.

It's one of the biggest weapons we have against anyone. We use our words to ask for forgiveness, to rebuke, to compliment, to daven, to learn, to express emotion, and (among other things) communicate.

Speech is what we use to get close to Hashem; we daven, learn, and ask for His help.

In reality, we also have the same power Bilam has. I've said this once before, and I feel it is worth mentioning again: The Chofetz Chaim speaks about how powerful one's words are. Speaking loshon hara can cause destruction in the world. [It arouses a demon named Sach'sucha who feeds off our loshon hara and uses our words to cause harm to others.] [3]

To raise the bars a little higher; The Chofetz Chaim mentions in his sefer that a person can learn Torah and daven all day – in which his speech forms white words rising up to the Kiseh HaKavod. However, one can easily transform those words into black hevel (dissipating words), which pull down the pure words, so that they never reach His kiseh - simply by using one's mouth to speak bad about others. [4]

It's time to realize the power Hashem entrusted us with. If Balak can realize the power of speech – it's time for us to take it seriously.

Have a wonderful shabbos,
Nisso

[1] Tehillim 7:12
[2] Brachos 7a (and Tosfos)
[3] Sefer Chofetz Chaim; hakdama
[4] Sefer Shmiras Halashon

Parashas Korach & Chukas - Keeping mitzvos before knowing why

I told my friend, “You should do what I tell you to do. Do me a favor - do you agree to do it?” He asked me, “Do what? You haven't specified yet what should be done. People would prefer knowing what it is you want, before agreeing.” And so, I explained:

While reading Parashas Chukas, I had the following question. The posuk says, “This is the chukas haTorah which Hashem commanded you... You shall take a red cow – which is complete – without any blemishes...” The Torah was very descriptive in explaining what the chok was. The problem is; why did it tell us what the chukas haTorah is now?

“When should it have explained it, if not now?” He asked.

I responded, “The Torah should have specified what the chok was in Parashas Beh'chukosai, where it was first introduced and asked to be kept.”

You see, a couple months ago in Parashas Beh'chukosai, Hashem commanded us to go in His chukim and to keep His mitzvos. The only thing is, we weren't exactly sure what we were supposed to do. The Torah didn't explain what the chok was – until this week's Parasha. So how were we supposed to do as Hashem commanded without us knowing what had to be done?

The answer, I believe, is: That's exactly the point. When Hashem asks from us to do something, there is no need to know a reason behind it. That was part of our bind to Hashem when we said, “Na'aseh v'Nishma!”

Before accepting the Torah, we didn't really know what we were getting ourselves into. We just told Hashem, “We will do (and only after) will we hear (what Hashem wants us to do.)

When Hashem commanded us to keep His chukim, He didn't need to specify what it was until He felt was a good time to explain it to us. Granted, it would be nice to know why we do the things we do (mitzvos) but if we didn't know, it doesn't have to stop us from doing it.

I was just speaking to a friend this morning; he was telling me that he wanted to learn the first chelek of mishna berura because he performs halachas every morning, but doesn't know why he is actually doing them.

That is where Korach went sour in last week's Parasha (I figured I would bring him in this week, since I wasn't able to last week.) Korach wanted to know exactly why we were doing mitzvos, and tried altering the halachos based on what he felt made sense.

For example, Korach exclaimed to Moshe, “Why should we have to put techeiles tzisis on our four cornered clothing? Suppose the garment was completely techeiles, then we shouldn't have to put any tzisis on the garment!”

It doesn't matter whether something makes sense to us in order to do what Hashem asks from us. That is precisely what a chok is - it's something we can't even comprehend, however, we do it anyways!

I give us a bracha that we should learn the reasons behind the mitzvos Hashem asks from us, and continue doing the ones which we aren't aware of the reasons. Maybe this should be a goal we set for bein hazmanim?

Have a wonderful Shabbos,
Nisso

Parashas Naso, Ba'alosecha, & Shelach - Learning from others' actions

[I apologize for compressing three parashas into one. (It's not a triple parasha this week. I wasn't able to write one last week, and I don't know what my schedule will be like next week either.) I hope to be back on schedule shortly.]

In last week's parasha, we spoke about the Sota - straight after a Nazir. Rashi asks, why were these two topics right next to each other? He answers because when a person sees something so powerful, he shouldn't disregard it. There is something he should have taken from it. So when a person sees the miracle of the Sota being performed, he should take upon himself the restraint of drinking wine - to become a nazir.

In the end of this week's parasha, Miriam got punished with leprosy for speaking negatively about Moshe (to Aharon.) She didn't understand why Moshe separated from his wife while the other naviim didn't. [He separated from his wife so that he was able to get a navua from Hashem at any moment.]

In next week's parasha, the meraglim were punished for speaking loshon hara about the land of Israel. Why were they punished for speaking about land? It's not like they spoke about people. The answer Rashi gives above can be applied here as well. They should have seen what Hashem did to Miriam last week, for speaking about her brother Moshe, where she didn't even say it in a degrading manner. The problem was that she said something negative. It doesn't matter what or to whom it was spoken about. We are all Hashem's creations, whether it is people or land.

Have a wonderful Shabbos,
Nisso

Parashas Bamidbar - Reaching Out to Someone Can Save a Life

Bnei Kahas were the sons of Levi'im. They were in charge of carrying the Ark, Table, Menorah, Altar , Partitions, and the Vessels of sacrificial services. They were not, however, allowed to touch these items directly. It was the Kohanim's jobs to cover these items and prepare them for transportation. If Bnei Kahas touched the vessels, they would be liable to the Heavenly death sentence.

In the end of this week's parasha, Hashem told Moshe and Aharon, “Do not cut off the family of Kahas from Shevet Leviim...in order for them to live and not die...” [1]

What did Hashem mean when He instructed Moshe and Aharon to protect Bnei Kahas from death?

Bnei Kahas were very precious to Hashem, therefore, Hashem did not want them dying while performing their duties. [2] They were zocheh to this position (rather than Levy's two other sons) because of their extraordinary devotion to the Torah. [3]

The Kohanim had responsibilities in keeping Bnei Kahas alive.

This responsibility doesn't only have to be for Kohanim to Bnei Kahas. It can also be a responsibility we take upon ourselves towards those around us.

Have you ever been in the same room as someone who seemed troubled by something? Maybe they just needed someone who would sit down and listen to them while they spoke?

Unfortunately, I know a handful of guys who actually considered suicide. They felt all alone and depressed. They felt as if they were incapable of receiving love or compassion. They rationalized, the only way these feelings would go away- was if they were to end their lives (lo aleinu).

Sometimes the signs are easy to read; you can tell whether someone is trying to reach out to you. The case doesn't need to be an extreme case of suicide – it can be a simple outcry for friendship.

May we be zocheh to help those in need. Who knows, it might save someone's life.

Have a wonderful Shabbos,
Nisso

[1] 4:4-18
[2] Tanchuma 26
[3] Tz'ror ha-Mor 4:18

Parashas Behar & Bechukosai - Verbal Abuse vs. Stealing

Last night I was talking to a friend and I asked him if I can ask him a personal question. After he responded “Yes,” I asked him if he was a Ger (convert). He answered, “Yes,” and then said, “Maybe you should ask a Rabbi if you can ask those type of questions, because it might be a problem halachically.”

Instantly a halacha came to my mind: The Chofetz Chaim says you may not ask a Ba'al Tshuva whether he remembers doing a certain maaisa when he wasn't religious. He might not want to remember his past and by asking him, it will bring up memories he tried forgetting. [1] It seems like the halacha would apply here as well.

There might be Ba'alei Tshuva or Gairim who are more sensitive than others. For example: I have absolutely no problem if someone were to remind (or ask) me of my non-religious days. I am proud of my past because it got me to where I am today (obviously I regret it and have repented.) Nevertheless, I have tasted both life styles and I chose the best one.

Just because I don't mind speaking of my past doesn't mean others wouldn't mind either. There might be things I am sensitive about but others aren't, and vice versa.

In this week's parasha, the Torah speaks about Ona'as Devarim - hurting someone through words. [2] The Gemara says that hurting someone through words is worse than stealing someone's money. The reason is because if someone stole money, you can pay it back. However, if you hurt someone verbally, you can't undo it. [3]

Baruch Hashem my friend was not offended by my question last night. I do, however, apologize to anyone whom I might have hurt through my words and ask for their forgiveness.

Have a wonderful Shabbos,
Nisso


[1] Sefer Chofetz Chaim – Intro; Lavim 13
[2] 25:17
[3] Baba Matziah 48b

Parashas Emor - Kiddush/Chillul Hashem is easy to do

A couple weeks ago, I was waiting on line outside the Tachana Hamerkazit (Central Bus Station) in Yerushalayim. The line was huge! People were literally standing down the block to get in. The reason for this time-consuming event is because the Security personnel were checking people thoroughly. The guy next to me was shouting at Security asking, “Why are you checking that guy?! Can't you see he's a religious bachur? You're wasting our time and there are loads of people waiting to get in!” Surprisingly enough, that bachur replied back, “Listen, they are doing their job. So what, it will take a couple more minutes – at least we are safe.”

In this week's parasha, Hashem commanded: “You shall not desecrate My Holy Name; And I shall be sanctified in the midst of Bnei Yisroel.” [22:32]

There are different levels of desecrating Hashem's name and different levels of sanctifying it. In the above story, both commandments mentioned in the posuk took place. The guy who yelled at Security made a chillul Hashem while the bachur sanctified it.

Sanctifying Hashem's name is not hard to do. We don't have to go out of our way to do it. For example: Before getting off a bus, it's a kiddush Hashem to say, 'Thank you and have a wonderful day'. It doesn't take much effort. If I am standing at the back of the bus, I make an effort to get off the front just so that I can thank the bus driver. (Of course, there are times where I can't; for example if the bus is packed.) Sometimes we tell ourselves that it won't really make a difference; however, it does!

Unfortunately, the same goes for making a Chillul Hashem. It's very easy to desecrate Hashem's Name, which is why we must be extra careful not to do anything which might lead to that. For example: Sometimes we don't notice that speaking on the phone after a certain time (at night) can disturb other people's sleep.

I give us a bracha to continuously sanctify Hashem's Name and to always make Him proud of us.

Have a wonderful shabbos,
Nisso

Parashas Acharei Mos & Kedoshim - Taking Revenge

I know someone who was having problems with his friend. Yehudah* felt it was time to end the friendship; however, David* on the other hand did not feel the same way.

David felt there had been some type of miscommunication and the reason for the friendship to end was not valid. Yehudah begged to differ and ended it anyway. From that day on, David decided that he was going to make Yehudah's life miserable. He started to spread loshon hara about him, cursed him whenever he was around, and even vandalized his property.

Yehudah raged with anger and wanted to take revenge, but he was advised not to by his Rebbe. “This is ridiculously unfair! David is getting away with doing all this stuff while I sit here passively. If only taking revenge wasn't an issur in the Torah!” Yehudah thought.

After a few weeks of David's childish games the 'war' ended. David decided it wasn't worth going through all this trouble because it wasn't bothering Yehudah anymore.

The best part about this story is that Yehudah never even retaliated one time.

Put yourself in that situation. What happened that Yehudah took his Rebbe's advice so seriously?

Perhaps the answer can be found in this week's parasha: It says in Parashas Kedoshim, “Don't take revenge or bear a grudge on another Jew; and love your friend like you love yourself, for I am Hashem.” [1]

“For I am Hashem,” is said many times in the Torah and Rashi explains what it means a couple of times. Rashi doesn't explain it here, however, he does mention it in Parashas Acharei Mos (which also happens to be this week's parasha.)

“You should keep My laws and live by them, For I am Hashem.” Rashi explains: I am trustworthy to pay back merits. [2]

Yehudah reasoned that there's no way he can lose out by doing the will of Hashem. Sure, someone is trying to ruin his life and his property, never-the-less, Hashem commanded us not to take revenge and so he didn't. It wasn't Yehudah's decision to punish his friend, rather it was Hashem's. The same way Hashem is trustworthy to 'pay back merit' (to reward), He is also trustworthy to pay back with punishment.

May we be zocheh to have no enemies and have self-control over our actions.

Have a wonderful shabbos,
Nisso


[1] 19:18
[2] 18:5
* Names changed to protect real identity

Parashas Tazria - Metzora - Humility

I had a chavrousa who used to always get himself out of a jam. His 'thing' was to talk his way out of a problematic situation. He was once asked to study a topic and when the Rabbi came to orally pop-quiz him, he always knew what to say and when to say it.

I asked him after the surprise quiz how on earth he was able to answer the Rabbi when he had no idea of what he was talking about. He told me he had a gift of getting around the actual answers. He told me he didn't need to study. Honestly, I am still not sure what he is talking about, but hey, it worked for him.

Sometimes when people don't know what to say, they either make it up (like my friend does) or they have the humility to say, “I don't know.”

This week's parasha talks about Tzaraas. Most people who know me would guess I'd be writing about guarding your tongue - one cause for leprosy (sorry guys, maybe next year.) This year, however, I want to talk about something else.

The Torah puts the kohanim in charge of declaring who stays pure and who doesn't based on the coloration they have on their skins. “If it is a snow-white spot in the skin of the flesh and it does not appear deeper than the skin and the hair did not turn white, the Kohen shall confine the plague for seven days.”

Rashi, the most popular commentary on Chumash, admitted that he did not know the interpretation of the posuk when talking about “And it does not appear deeper than the skin.”

I was interested in this Rashi, because he doesn't comment on every single word in the Torah. There are many psukim he skips. In this posuk, however, he didn't have to say “I don't know the interpretation,” he could have just skipped it.

It shows that Rashi didn't care of what other people thought about him. He wasn't afraid to tell people he was unsure of something instead of making up the closest definition he could think of.

When I read this Rashi, in addition to asking myself the above questions, it also reminded me of that story that happened with my friend.

May we come to do the avodas Hashem with honesty and humility.

Have a wonderful Shabbos,
Nisso

Parashas Shemini & Sfiras Ha'omer - Working on our middos

Someone quoted me a line from a movie they saw: “If today was your last day on earth and you asked yourself whether you would be happy with what you have accomplished in your life – If the answer is 'no', then you better start doing something.”

I thought the quote was powerful because sometimes a person “plays” around so much in his/her lifetime, it's scary to think about what they will tell Hashem in the Heavenly court.

At first, it says in this week's parasha, “And Aharon lifted up his hands to the nation and blessed them.” However, the very next posuk then says, “Moshe and Aharon went to the Ohel Moed and then they came out and blessed the nation...”[1]

If Aharon had just blessed Bnei Yisroel, then why did the next posuk say that Moshe and Aharon then blessed them again? What was wrong with Aharon's first bracha?

Rashi explains that since Aharon saw the korbonos were brought and serviced but Hashem's Sh'china didn't rest upon Bnei Yisroel, he must have done something wrong to anger Him. Aharon felt troubled and thought to himself, “I am sure that Hashem is upset with me and this is the reason why His Sh'china didn't come down!” He quickly asked Moshe to daven with him for mercy and then the Sh'china came down.

Aharon saw there was something wrong and quickly did chesbon ha'nefesh. He asked himself, “Hashem didn't bring down His Sh'china; what did I do wrong?” He quickly repented.

We have just entered the days of Sfiras Haomer. Have you ever wondered what the words under each number were, ie: chesed sh'bichesed, gvura sh'bichesed, tiferet sh'bichesed, netzach sh'bichesed, etc..?

There's a machlokes whether counting sfiras haomer (while there isn't a Beis Hamikdash) is d'orai'sa or d'rabanan. However, everyone agrees that a person is obligated to work on his characteristics during these days.

The days of Sfiras Ha'omer are preparation for our acceptance of the Torah on Shavuos. Under each number, there's another thing to work on for that day. For example, over shabbos (tonight will be the fourth night) one should be working on netzach sh'b'chesed. I have a book called “u'sifartem lachem,” which goes through each avoda for that day. It's broken up into two sections: working on the relationships between you and Hashem, and between you and friends.

One thing the sefer says in today's portion is: Between you and Hashem: “Have in mind that Hashem is forever and does tremendous amounts of chesed for us all the time. By doing this, we will come to love Hashem with all our hearts.” Between you and friends: “Any chesed you do for someone else, try doing it again some other time in order for you to get used to doing it, and it will lead you to doing it forever. Or, if you seem to be lending a friend money more than once, maybe try finding him a job by you or something similar, because this is a chesed which is long term (hopefully forever.)

May we quickly mend our bad characteristics and have our good characteristics continue throughout our long lives.

Good Shabbos and Chag Kasher vSameach,
Nisso

[1] 9:22-23

Pesach and Parashas Tzav - Praise the Lord !

Planes are wonderful things. They help you get where you want to go when it seems almost impossible. I'm not talking about getting from one part of the country to another, like traveling from New York to California. I am talking bigger than that; flying over seas!

In the past, people weren't able to go from America to Israel in their horses or bicycles, they needed to travel by boat. There was always that body of sea water stopping them from making that trip. With the convenience of a plane in our day and age, it doesn't get easier than that.

In Parashas Tzav the posuk says, “If he shall offer it for a thanksgiving offering...” [1] The Gemara says there are four situations which require one to bring a korban todah. I will mention two out of four: (a) a person who safely crossed a sea or an ocean and (b) a person who safely crossed a desert. [2]

A korbon todah has a special din where it must be eaten within one day and one night, where other korbonos have more time than that to be consumed. Sounds simple, but it isn't; a korbon todah is made up of a whole animal plus 36 loaves of matzohs and challas (after 4 have been given to the kohen who does the korbon service). I don't remember the last time I had to eat that much in twenty-four hours.

By necessity, the person bringing the korbon will be forced to make a large seudah to which he will invite his family and friends. At the meal, he will have an opportunity to explain the reason for this seudah, publicizing the greatness of Hashem and all He had done for him.

Walking through a body of ocean water is a much bigger miracle than crossing over it via an airplane. You want to talk about Hashem's greatness, here it is! Hashem performed the miracle of splitting the sea for the Jews to walk through while being pursued by the Egyptians. Once every Jew crossed the Yam Suf safely onto the sea shore, Hashem caused the oceans to cave in and swallow the Egyptians alive.

During the seder, a huge chunk of the Haggada is Maggid. It is the section where we tell over the greatness of Hashem and the wonderful miracles He performed for us while leaving Egypt. The word Maggid means to 'say over' as in to tell over the stories of yetzias mitzrayim. Included in the seder is Hallel- a praise to Hashem for saving us from Egyptian hands.

Now's our time to take the opportunity to explain the reason for this seudah, Pesach night.

May we all be zocheh to witness the miracle of the rebuilding of the Beis Hamikdash, bimheira b'yameinu.

Chag Kasher v'Sameach,
Nisso

[1] 7:11
[2] Brachos 54b

Parashas Vayikra - Don't emulate Robin Hood

L'Iluy Nishmas: R' Alter Yisrael ben Meir Lieber Keller a"h

[This week's dvar Torah is a short one (possibly next week as well) due to a lack of time with the preparations of Pesach cleaning and all...]

Everyone knew 'Robin Hood' as a very loyal person. The reason is because Robin Hood would bounce from one rich man to another to steal his money. What he did with the money is what made him the legend he was. He took from the rich and gave to the poor.

What Robin Hood did was nice and dandy, however, halachically, what he did was wrong. It is assur for us to emulate this idea.

How do I know that? I am not a posek! Besides being common sense, I know it because of the second posuk in this week's parasha. It says, “If man (adam) wants to donate a korban to Hashem... you shall bring them.”

Rashi asks, “Why did the posuk say 'adam'?” Sifsei Chochomim adds, “It could of used the word 'ish' which also means man.” Rashi answers, “Just like Adam HaRishon offered korbonos which weren't stolen (because everything belonged to him,) so too Bnei Yisroel should not donate stolen goods.

I don't think this specifically goes for donating to Hashem. I think this rule can also be applied to donating things to poor people as well (tzedaka).

To take this another step: In this week's parasha it tells us what one must do if he donates a dove; Throw away the stomach, because birds go from place to place eating things which belong to other people. Rashi quotes Vayikra Rabba [3:4] who says, “They feed off stolen food.”

So we see that if the stomach of a bird gets rejected from korbanos due to the act of eating stolen foods, even the more so - our korbonos would get rejected if they were entirely stolen.

Have a wonderful Shabbos and an easy time cleaning for Pesach – leaving no Chometz behind.
Nisso

Parashas VaYakhel/Pekudei - Let's not be a slow poke

I was on a packed bus (this happened more than once) and a younger guy offered his seat to an elderly man. “That guy's a Tzaddik, he really has respect for elders...,” one might think. Actually, everyone did - except the elderly man. The old man started yelling at the young guy, throwing out words as if it was a baseball, “Don't do me any favors! I am probably stronger than you are! Dumb young guy thinks I am too old to stand on a bus...” He was going at it for about five minutes.

Sometimes, I hesitate giving up my seat to old men just in case the situation might happen to me. I still offer the seat if I'm not too late though.

What do I mean by, “If I'm not too late?”

Have you ever been on a packed bus and wanted to offer your seat to an older man, however, by the time you offer it, someone else already did? It's happened to me on numerous occasions.

In this week's parasha (btw, it's a double parasha), we speak about the building of the Mishkan. The second aliyah repeatedly mentioned, “Everyone, men and women, donated to the building of the miskan.” However, when the Torah mentioned the donation of the stones (to the ephod and the choshen,) it mentioned only the Nesi'im.

Why did the Torah specify them and no one else? Rashi says, the Nesi'im were the last ones to donate to the Mishkan, but the first ones to sacrifice at the Chanukat Ha'mizbeh'ach.

It wasn't because they held one thing was more choshiv than the other. The Nesi'im wanted to supply whatever material was lacking in the building of the Mishkan. They thought that if they donated the material which was lacking to complete the Mishkan, then it was as if they built the whole thing. The problem is, they under-estimated Bnei Yisroel's generosity in donating everything they owned. Additionally, Bnei Yisroel were so zealous in wanting to contribute for the Mishkan, all the material was collected within two days!

Even though they had good intentions, the Nesi'im still postponed the fulfillment of a mitzvah. They later learned their lesson, did teshuva, and were the first ones to bring the sacrifices by the inauguration.

The next time we are faced with a mitzvah, let's not let it slip away.

Have a wonderful Shabbos,
Nisso

Parashas Ki Sisa - Hidden Miracles

My wife and I sell baked goods daily to the bochurim of a Yeshivah/Kollel I learn in. We leave a big basket outside the Bais Medrash so people can buy something on their way in or out. When we first started selling, I used to count the money we make every day to make sure that everything we sold was paid for. (There are kids in the neighborhood who apparently don't know how to read signs which say, "For sale" even if the sign has a number with the Israeli currency symbol next to it.)

I started to notice that little by little money was missing. It was frustrating because I tried hard giving the benefit of the doubt, but after a certain amount, it's not easy. I decided to try something new, which even today (4-5 years later) got rid of the frustration.

I remembered learning a gemara in Mesechta Brachos saying that Hashem performs miracles when they aren't revealed. When I was always calculating the money, I didn't leave any room for Hashem to miraculously slip in a couple hundred shekels :) What I do now is: any money made on that day is thrown into a bucket and on Rosh Chodesh, I calculate everything made that month. That way I don't get frustrated when I see money missing and I also leave room for Hashem to work His ways.

In this week's parasha, Hashem asked Moshe to count Bnei Yisroel (again). Obviously Hashem knows the population of Am Yisrael, so what's the reason for this census? Generally, anything (or anyone) important is counted or noticed by the owner. [In Mesechta Baba Matziah, it says that a person is always putting his hand on his wallet because he wants to make sure it's secured.] In this case, Hashem shows His love for us by counting us and by making us feel important to Him.

Hashem instructed Moshe in how to count Bnei Yisroel: by collecting a half a shekel from them and adding up the shekels to calculate the amount of people. The Torah says, "Thus there will be no plague among them when you count them." Rashi comments: Things that are counted are subject to the evil eye and as a result, a plague befalls them, like the one which occurred in the days of David. (King David told his general, Yoav, to count Bnei Yisroel, and as a result, a plague ensued killing many of the nation. [1])

When Hashem looks deep into our actions, He also judges us more intensely. That's what's referred to by the evil eye. Additionally, when a group is counted, so instead of looking at the group as one big group, they are also looked upon individually. Similar to the concept of davening with a minyan. When someone davens by themselves, each tefilla is deeply looked into; whether we prayed with the proper kavanas, or pronunciations, etc... However, when davening in a minyan of ten men, the tefillos are accepted automatically (that doesn't necessarily mean they will be answered.)

The Be'er Yitzchak explains that the plague didn't befall Bnei Yisroel because they were counted, rather it was because if they deserved to be punished, then counting them might prevent any merits which might otherwise have saved them.

I think an explanation for the Be'er Yitzchak is the gemara in Brachos; Hashem would be less hesitant to preform hidden miracles as opposed to an open miracle. So by counting Bnei Yisroel - it might take away the opportunity of giving them merit.

Have a wonderful Shabbos,
Nisso

[1] Shmuel I

Parashas Tetzaveh - We are what we wear

There are several types of costumes you can always bet you will see on Purim (in my neighborhood.) Little girls want to be Esther, a princess, a mommy with a snood and a baby, or a kallah – and little boys want to be Mordechai, a Kohen Gadol, or a daddy wearing tefillin. Every year, it's the same thing. Last year my daughter was a princess/kallah; can you guess what she is going to be this year? ...Yup! A princess/kallah! My son is dressing up in tefillin (yea, it's fake) and a tallis gadol.

It's a bit cliché, but very cute.

This is my tenth year in Israel and every year I see the most interesting costumes. Some are very creative and others are very denigrating. I have a theory regarding people who choose the costumes they wear. I could be wrong, however, I hold by it with at least 83% of people who dress up.

Theory: You can tell a lot about people based on the costumes they wear. People choose to wear the things they deep down inside want to dress up but wouldn't normally during the year (or at least wondered how it would feel like if they wore such clothing.) I know plenty of people who have admitted it.

Sadly, a lot has to do with the things we've been exposed to. For example, you wont find a little kid dressing up as a vampire in my neighborhood. Believe it or not, they don't even know who Elmo or Cookie Monster is! The reason is because they haven't been influenced by these characters. They grew up learning about spiritual things like; Mordechai in Megillas Esther or the Kohen Gadol in the Torah...

In this week's parasha, the bigdei Kehuna are explained in great detail. Hashem asks for the wise men to make Aharon's garments in order to sanctify Aharon, in order to serve Hashem. [1]

Wasn't Aharon able to sanctify Hashem without wearing the garments? Why did the garments have to be made in a specific way? Couldn't Aharon just wear a nice suit to serve Him?

It seems like a person is influenced by the clothing he wears. You don't see many business men, working in a well known corporation, wearing shorts and a t-shirt to work. Just like you don't see the Kohen Gadol wearing a suit to serve Hashem in the Beis Hamikdash. The things we wear effect our attitude. When someone wears only black, it's usually because they are sad or depressed.

It also says in this week's parasha: Aharon's sacred garments shall belong to his sons after him, to be uplifted through them. Rashi comments: To be put in high position by them... By means of the garment, he became invested in the high-priesthood. [2]*

Until my theory is disproved; We Are What We Wear (try saying that ten times fast.)

For Purim, let's not denigrate Hashem's Name by wearing a degrading costume. The story of Purim was a miracle Hashem did for the Jews. It would seem wrong to take advantage of Him by degrading the holiday and His name.

Good shabbos and Chag Sameach,
Nisso

[1] 28:3
[2] 29:29
*Translated from the Mesuda Chumash

Parashas Teruma - Hashem's shovel is bigger than ours.

Purim is mamish right around the corner. Every year, my friends and I dress up and go collecting (tzedaka) for our yeshivah. It's a lot of fun; we go to stranger's houses and drink whatever liquids they offer (wink, wink), sing some songs, dance some dances, and leave with loads of money (please G-d.)

When we collected last year, we stood in front of someone's door, and a guy carrying a huge box whispered to us, "Go somewhere else! They don't have anything to give, trust me! Go, quickly!" We stood there, a little confused, wondering who he was and why he was trying to brush us aside so quickly. After waiting a minute, we saw him knock on the door, drop the box filled with food, and run away (before they could see who it was.)

In this week's Parasha, Hashem tells Moshe, “Take for Me a donation,” for the construction of the Mishkan. Many Rabbanim ask why the Torah used the loshon of 'take' as opposed to “'give' for Me a donation.”

One answer: When a person gives tzedaka, he is in reality taking. What is meant by 'taking', is that a person only gains from giving tzedaka – both spiritually and physically. Not only does he get the schar for giving but he also gets back more than what he gave.

There is a story of a very wealthy man who was generous when it came to giving tzedaka. His accountant asked him, “How is it you give so much tzedaka and still have a lot of money? Not only do you still have a lot of money, but you even have more than you originally had before you gave tzedaka.” The wealthy man responded, “Let's put it this way; when I give tzedaka I use my shovel, but when Hashem gives back, His shovel is bigger.”

So it's very appropriate for the Torah to use the loshon of 'taking', because in truth, by giving one actually receives.

I would like to introduce another answer: When Hashem says "Take for me a donation," He wasn't only saying to give tzedaka, rather He was also telling us, "Go and (take) collect tzedaka for those who don't have money and can't afford to put bread, salt, and water on their tables. Go and (take) collect for those who are embarrassed to ask others for tzedaka because it's a very hard thing to do.”

It says in Pirkei Avos that it's much better to ask for tzedaka then to give tzedaka. Rabeinu Yonah explains the reason why it's hard to collect money for poor people, or a chassan and kallah: it is because it's embarrassing (and a lot of hard work.)

Can you imagine going from door to door to ask for money, and all of a sudden someone you know answers? You hesitate to ask because you don't feel comfortable. Even the more so, if a person goes collecting money for their own family or themselves!

Perhaps this is a message Hashem wants to tell us. “Go and Take for me a donation! There might be others who are too embarrassed to collect for themselves, therefore you now have a special mitzvah to take a donation from other people and distribute it to those in need. Since this is a mitzvah, you are also doing it for Me.”
Have a wonderful Shabbos,
Nisso Stein
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Parashas Mishpatim - Putting the OV (hov) in LOVE

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Picture this: You're walking down the street and you see someone standing by his donkey. His donkey is so overloaded with merchandise, he looks like he's in labor pain. The Torah tells us that it's a mitzvah to help this guy unload his animal. That's pashut, right? The Torah also tells us that there's a mitzvah to help someone reload his donkey.

If there's a choice between those two mitzvos, it's best to help the fellow unload his donkey, since the animal is suffering from the heavy load.

Unloading an animal comes before re-loading another one. Except in one situation...

The Torah says, "If you see your enemy's donkey burdened and you might not want to help him; make every effort you can to help him unload." Sefer Hachinuch adds, “Reloading your 'enemy's' donkey takes precedence over unloading someone elses, in order to break one's hatred of the other.

Doing things for people you don't want to help, can help you love them. The word “ahava” (love) comes from the root word of “hov” (to give.) Chachomim say that when a person gives, it effects him internally and he will come to love the person he is giving to.

An example is the never-ending goodness you do for your children. Your love for your kids is so genuine and it is magnified because you are continuously giving to them. They can't do anything on their own. They are dependent on you, and therefore, your love continues to grow. This applies to all humans: every time you do something for someone, your love increases for them (whether it's someone you like or dislike.)

Chodesh Tov,
Nisso

Parashas Yisro - Teshuva is the best stain remover !

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Half way into reading this week's Parasha last year, I couldn't help but ask myself, "Why was Yisro zocheh to have a Parasha named after him!?" There were so many other characters throughout our Torah and Yisro was someone who was chosen.

Yisro wasn't an ordinary person. He was once a Rasha, an advisor of Pharoh, an idol-worshiper, and a priest!

I came to the conclusion: Someone who has once tasted sin, participated in idol worship etc, and left it all behind in order to join Bnei Yisroel, is not so simple.

The Ba'alei Ha'Mussar say that a person who has done certain aveiros and then repents has more reward than someone who has never been faced with that same test. They explain the reason is because someone who has tasted the taste of the aveira now has a harder time letting go, which ultimately means putting up a stronger fight.

While processing everything above, I was amazed by the concept of Teshuva!

Yisro lived both worlds; the world of idol worship and the world of Judaism. He chose to do complete Teshuva because he recognized the truth and believed in the One above.

However, what about Yisro's past? Yisro never the less did worship idols! It's one thing to compliment Yisro's accomplishments, but to go so far and name a Parasha after him; was that necessary?

I believe it was very necessary. It's a powerful message; it gives hope to those who have sinned in the past; whether stealing, lieing, committing adultry, etc... We see the power of Teshuva!

The difference between Judaism and other nations are pashut here:

Let's say one were to commit murder; you better believe that name will be found on the police record. Or let's say one gets his licence revoked for driving drunk; that person has just stained his 'credit' on insurance policies, and definitely police records. That stain will never come off. You can plead with the cops and judges all you want, but there's no way you will be able to erase the record.

Judaism on the other hand differs here: Let's say one were to rob a bank; once he/she has done teshuva, that 'stain' is now nullified. It's as if he/she had never commited theft in his/her life. [1]

You don't believe it? I think the title for this week's parasha is proof. Yisro had many stains - before he did teshuva, that is. Once he returned to the truth, he was known as a tzaddik.

You can ask, "What about Parashas Balak or Korach? Those were named after rashaiim, so this week's title is no proof?" The answer is; the title is showing you the difference between tzidkus and rishus. Parashas Balak and Korach show how evil those characters were; mah sh'ein kein by Parashas Yisro - the Torah shows how rightous he was.

May we be zocheh to do complete teshuva!

Have a wonderful Shabbos,
Nisso

[1] I heard this idea from Rav Akiva Tatz, shlita's tape.

Parashas Beshalach - We are NOT our emotions!

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It's a little frightening when my son 'hangs around' the oven while we're baking. Like all little children, he's always curious, wondering, what's in there baking. He always wants to know why is there steam everytime Mommy and Daddy opens the oven door (seems like a cool toy.) He always tests us and tries to open the oven door but to his disappointment, we always refuse to let him do it. Last week, my son slightly burned the tip of his finger because he somehow managed to get into (literally) the candy my wife made which came right off the stove. Baruch Hashem, it was nothing bad.

This morning (Wednesday), we opened up the oven door and saw him getting near. We told him (like we always do,) "it's hot, don't touch!" Today, for the first time, he backed off without trying to test us. He learned his lesson. We always warned him that the oven was hot and so are the things that came out of it. After we warned him today, he just repeated "don't touch" after us, and walked away. That gave me a lot of nachas. He'e such a smart little boy, unlike some people I will soon mention. (Don't worry, there's no Lashon Harah, you'll see what I mean.)

In this week's parasha, it says, "The pillar of cloud moved." Rashi comments, "The cloud esscorted Bnei Yisroel in the day, and the fire took over once it became dark. Once it became dark, the pillar of cloud completed its 'job', letting the pillar of fire take the next shift. The cloud was not removed as it usually disappeared in the evening, rather it continued to move behind them to make it dark for the Egyptians." [1]

Hashem made every plague last seven days. However, by Makkas Choshech, there were only six days of darkness. Three days of regular darkness were followed by three intense days of darkness, where the Egyptians literally couldn't move. If they were standing, then they remained standing; and if they were sitting or bent over, they would remain in that position. The seventh day was saved for this occasion, a time when the Jews feared that the Egyptians would get near and kill them by the Reed Sea. Bnei Yisroel were scared because they were surrounded in every direction: wild beasts from their right and left, the Dead Sea in front of them, and the Egyptians behind them. [2]

A question has been bothering me for a year already: If they Egyptians witnessed the darkness brought by the cloud, then why didn't they back off? They already suffered through Makas Choshesh! Now that they are faced with the maka once again, why didn't they retreat? Didn't they learn their lesson from the first time they got hit? Instead, they insisted in pursuing Bnei Yisroel! Honestly, that seems like stupidity to me. I mean, come on, my son was even able to figure that one out on his own, and he's only (almost) two! He knew that he once got burned from the hot oven, so now it's a good idea to stay away from it.

I believe the answer is: Pharoh and his men were driven through anger. Their emotions got the best of them. When a person lets his/her emotions over take their bodies, they start to take action through illogical thinking. Emotions are part of a person, but emotions are NOT who the person actually is.

If we thought about this and understood it, we would live happier lives. For example: Happiness is a state of mind. When we get overwhelmed with emotions (sadness, fear, anger, etc...), our happiness starts to deteriorate. However, just as sadness, fear, or anger are emotions that effect the way we live; and we make decisions upon those feelings, so too happiness is an emotion! There's no reason to let the sadness override our happiness.

May we live a happy, healthy, and good 'decision making' (long) lives.

Have a wonderful Shabbos,
Nisso

[1] Shemos 14:19
[2] Shemos Rabba 14:3

Parashas Bo - Miracles happen everyday, can you tell?

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It says in this week's parasha that as the Jews left Egypt, not one dog lifted it's tongue at Bnei Yisroel or their flocks because they knew how to differenciate between the Jews and the Egyptians.[1]

That was considered a miracle. What was so miraculous about the dogs not barking at Bnei Yisroel? What significance does this have to us? Why did Hashem perform this miracle when He just made so many bigger, greater, more wonderous miracles?

Not to mention the fact that we've seen this type of miracle before by other plagues. (1) By makkas dam, the Jews were able to have all the water they wanted, while the Egyptians had to buy their water off the Jews, because everything that contained liquid turned into blood. (2) By makkas barad, the hail only destroyed the Egyptian's crops, leaving the Jews' property untouched.

Dogs refraining themselves from barking at the Jews was nothing compared to the other plagues Hashem brought specifically upon the Egyptians. So I ask again, what can I learn from this maaisa? What significance does it have to me, the reader?

Rav Zelig Pliskin expains: "Coming out of Mitzrayim was such a joyful experience. Hashem didn't want to ruin Bnei Yisroel's experience even in the slightest way. So from here we can learn that whenever someone is experiencing a joyous occassion, we should be careful not to say or do anything that would decrease their joy." [2]

I would like to suggest a different lesson. A small miracle like a dog refraining from barking at the Jews, never-the-less is still a miracle. It shouldn't be something we push aside just because Hashem performed other miracles which seem to be greater or 'harder' in our eyes.

Similarly, just because we witness something everyday [for example: Have we ever thought about how hard it would be for us to hold things with our hands if we didn't have any thumbs? How about the times we have a stuffy nose and can't smell beautiful scents? Or even when the water company decides to shut off our water supply to fix something and we don't have water to: take showers, do the dishes, drink something, do laundry, water our plants/crops, etc... Where do you think the water comes from? Hashem!] doesn't take away from the fact that it's still a miracle. The problem is, we get so 'use' to these 'small' miracles that we take it for granted.

Last night I was coming back from the Old City and as I got off the first bus, the second bus had just pulled out of the bus stop. I was a bit disappointed that I would now have to wait an extra 20 minutes for the next bus and it was already way past 11pm. The bus was now two blocks down and I thought I would never be able to run to the next bus stop on time. Baruch Hashem for the wonderful miracles He does, the bus stopped at a red light (two blocks down) and I was able to run all the way to the next bus stop leaving me enough time to get there and catch my breath :) That just seemed like a regular schedule, but it really was not. It was a miracle; but if we are too blinded, we may not notice.

May we be aware of the wonderful miracles Hashem does for us whether they be big or small.

Have a wonderful Shabbos,
Nisso

[1] 11:7
[2] Growth through Torah

Parashas Va'eira - Nothing is hidden from Hashem!

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Pharoh was the king of Egypt, who also liked to be known as 'god'. As a matter a fact, he told the Egyptians that he was a god. He claimed that he never had to use the toilets because he simply didn't need them. Before makkas dam (blood), Hashem asked for Moshe to meet Pharoh by the Nile River - early in the morning - because that's where he would relieve himself. [1] He woke up earlier than anyone else would in order to keep his secret discreet. He might be able to fool the Egyptians, however, nothing is hidden from Hashem!

The posuk says, "Moshe and Aharon came to Pharoh and they did exactly as Hashem commanded them... Pharoh too called his wise men and magicians..." [2] Why does the posuk need to say the word 'too'? It seems extra because the posuk would of read well without it anyways, and we know that the Torah never adds any unnecessary words.

Incidentally, every year I hear the same question, "How is it that Bnei Yisroel sinned with the golden calf? They witnessed Hashem's hand and saw miracles happen right before their eyes! Why did they feel like they needed to make another 'god' just because Moshe was no longer with them?!

I believe both of the above questions can be answered by this one posuk: Hashem said to Moshe, "See, I have made you a G-d to Pharoh; and Aharon, your brother will be your spokesman." [3] Rashi says 'G-d' here means a judge. Yonasan ben Uziel (and perush Yonasan) says on this posuk, "And Hashem said to Moshe, 'Why are you afraid of Pharoh? On the contrary! He's afraid of you, because I have turned you into a G-d. It seems like Yonasan ben Uziel's definition of 'G-d' is different than Rashis. He takes the word literally, where Rashi says it means judge.

Pharoh viewed Moshe as a 'god' (according to Yonasan ben Uziel's pshat in the posuk.) And Moshe had a 'spokesman' (Aharon), who took care of what Moshe instructed. This was Pharoh's judgment. Since Pharoh too viewed himself as a god to the Egyptians, it seemed fit that he too, like Moshe (who he viewed as a god) called his spokesmen (wise men and magicians) to perform witchcraft.

Since the posuk mentioned the extra word, 'too', it showed how much Pharoh believed that Moshe was a god in his eyes. And perhaps we can assume that to some level, Bnei Yisroel felt the same way, which is why they felt they must "create a new god (leader)" once they saw that Moshe was dead.

Pharoh was stubborn and ignorant. He made it as if he was a god, ignoring the fact there's Someone more powerful than him - someone legitimate. One who knows all and sees all. Nothing is hidden from Hashem, and there's nobody who will ever be like Him.

May we always remember that although flesh and blood can't see our actions, however there is Hashem, the One who does.

Have a wonderful Shabbos,
Nisso

[1] 7:15
[2] 7:10-12
[3] 7:1

Parashas Shemos - Man proposes and G-d disposes

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I once ate by someone for Shabbos. They seated me in between two of their little kids (I wasn't too excited.) I couldn't stop thinking about how much I would appreciate it if they didn't get their tiny, little, kiddy, (dirty) fingers on me. I couldn't move my chair to the left or to the right because I was surrounded! I managed throughout the meal to stay clean (not from myself - from them), but for dessert they served gooey fudge chocolate cake. I normally would have been like, "Yes! Awesome dessert!" but here - nuh uh, I just thought, "No WAY!!"

The ba'al habayis was in the middle a dvar Torah, when I noticed the kid on my right looking at me. His face was covered with chocolate! I knew exactly what was about to happen! His mother was going to look over to him and see the mess and clean him right up. Right? WRONG! Instead of what I would have LOVED to have happened, this cute little angel (can you hear the sarcasm?) wiped his whole face on my freshly ironed white shirt. My arm was covered with chocolate! The amazing thing is you'd think I got most of the chocolate off his face but his face seemed like it hadn't even been touched!

After that shabbos, whenever I went to someone's house and saw more than one available seat - I would try to get the seat which wasn't too close to any of the younger kids, someone annoying, or someone who smells. :) The problem is, "Man Plans and G-d Laughs!" I've noticed that if I was destined to sit next to someone, it will happen either way. If G-d intended for hot soup to be spilled on me, or me sitting next to someone who was really smelly (all true stories), then it will indeed happen.

I remember once making sure to sit in between two friends (trying to avoid a specific kid or host's children) picking our seats, but then something happening which interrupted my plan, whether the hosts had already arranged seats for us, or whatnot. Since then, I couldn't care less who sat next to me.

Man proposes and G-d disposes!

In this week's parasha, we see a lot of that going on. Jews were multiplying very quickly and Pharoh was getting nervous. He was worried that maybe the Jews would start to build an army and try to conquer Egypt. He commanded all his men to kill off the male babies. His astrologers told him they see that a baby boy will be born in Egypt (they were not sure whether he would be Jewish or Egyptian) and he will redeem the Jews.

Pharoh tried changing Hashem's plan and commanded that all newborn boys, whether Jewish or Egyptian, be tossed into the Nile. "We must stop this redeemer from growing up and playing the role he was meant to play in life," he thought.

Little did Pharoh know, not only was this newborn saved, but he was raised in Pharoh's own palace! This little boy's name is Moshe.

Hashem has a plan for all of us. If it's meant to be, then it's meant to be. No matter what we do to try and change them, it will still happen. Not to be confused with "free-will"; we have that as well. That is another topic.

Have a wonderful Shabbos,
Nisso