Parashas Vayechi - Hating Someone Internally = Hypocrisy

I am going to keep this dvar Torah shorter than usual, because, Baruch Hashem, a good friend of mine made a bris today and I am pretty limited on time (aren't we all?)

I've been trying to find sources in the Torah about hypocrisy. There's a gemara in Brachos [28a] that states in the name of Rav Gamliel, “A person should have his outsides be like his insides.” This means that whatever is going on internally, should also reflect externally. The Torah says, “Don't hate your brother in your heart.” Hating your brother in your heart, while showing him love on the outside is being two-faced, also known as hypocrisy.

By definition it's 'pretending to have qualities or beliefs that you do not really have'.

In this week's Parasha, Yaakov summoned Yosef because he had an important request! He explained to Yosef that he wanted his bones to be taken out of Egypt and be buried with his fathers. He makes Yosef promise him that he'll bury him in Ma'aras HaMachpeila.

Doesn't this seem a bit hypocritical? Yaakov buried Rochel Emainu on the side of the road and now he requests Yosef, the son of Rochel, to take his bones out of Egypt to be buried with Avraham, Yitzchak, Sarah, etc?

Rashi points out that Yaakov explained to Yosef the reason why he buried Rochel on the side of the road, and did not bring her body to Ma'aras Hamachpeila. He explained that Rochel will need to be there to help save us in the future. Yaakov had to explain this to Yosef. He saw that Yosef felt resentment (as Rashi says,) and needed to set things straight. He also needed to explain his reason so that he did not seem like he was being hypocritical. After all, the Torah tells us not to hate one's brother in his heart and love him outwardly. It doesn't only apply to hatred because we know Yaakov loved Yosef. However, that posuk also means that one should not contradict himself.



Have a wonderful Shabbos,
Nisso

Parashas VaYigash - Words vs Words & Action

In this week's Parasha, Yosef unveiled his true identity to his brothers. From the moment he said, “I am Yosef, is my father still alive?” his following words were words of comfort:

• “Please come close to me.”
• “I am Yosef, your brother (indicating he has no ill will towards them.)”
• “Now do not worry.”
• “Do not be angry with yourselves.”
• “It was Hashem's plan that I be here. It's not your fault!”
• “Hashem sent me here to ensure your survival during the famine.”
• “Know it was not you who sent me here, it was Hashem.”
• “Bring your family down to Egypt so that I can provide for everyone!”
• He then fell upon his brother, Binyamin's neck and wept.
• He kissed all his brothers and wept upon their necks.
• After that, his brothers spoke with him.

I understand why Yosef wept upon Binyamin's neck – he had never seen him! However, regarding the other brothers, he had seen them recently on a couple occasions. Why did he weep on their necks too?

The reason Yosef told them to “Please come close to me,” was because he saw his brothers backing up. They were shocked and scared. When Yosef spoke nicely, calmly, and assured his forgiveness towards them (for trying to kill him or for selling him,) the Torah mentions nothing about the brothers feeling comforted or safe. As soon as Yosef did the action of “kissing them” and “weeping on them,” the Torah mentioned the brothers “spoke with him,” showing that they were comforted.

In this week's parasha, we see how important it is to not only comfort someone verbally but to also assure them physically. It can be in a form of (in Yosef's case) weeping or kissing them, giving gifts, etc.

Just to leave you off with a question I have: Rashi [45:4 and 45:12] says that Yosef showed his brothers that he was circumcised to show them he was their brother. How is that proof? Showing them he was circumcised only proves either he was Jewish or he was a Yishmaelite over the age of 13 (since they circumcised at age 13.) So what proof was there in showing he was their brother by showing them his bris?

Have a wonderful Shabbos,

Nisso

Parashas Miketz & Chanukah - 'The Weak' Beat 'The Strong'

Everyone knows the famous story of Parasha Miketz, which starts off with the anxiety of Pharoh due to his dreams. The posuk says, "He (Pharoh) was standing on the river when seven cows emerged from it - nice, fat looking ones, grazing in the reed grass. Suddenly, seven other cows emerged after them, looking scrawny and bad. These skinny cows consumed the healthy, fat looking cows..."

The second dream he had was of seven skinny stalks swallowing seven bulky stalks. As his anxiety grew, Pharoh wondered, “Usually it's the strong and healthy which reigns over the weak and sick, why were the laws of physics in my dream contrary to what should happen in real life? And why have I had this dream everyday for two years? Is there someone who is weaker than I am that will reign over my kingship? Is it possible?”

This story isn't different from the Chanukah story!

The Yevanim (Greeks) tried destroying every aspect of Judaism we had. They tried making us forget our Torah by forbidding Torah, Mitzvos, and Tefillos. They took everything holy and made it unconsecrated. Hashem came to our aid when we needed it the most. Matisyahu ben Yochanan - Cohen Gadol and the Chashmona'im were given great power and defeated the Greeks. We were out-numbered and weak! Hashem with His Great Mercy took us out of the hands of the Greeks. The weak reigned over the strong!

Rav Brevda (may HaRav Shlomo Leib ben Miriam have a Refua Sheleima b'Karov) says that everyone talks about the Story of Purim and how Haman wanted to annihilate the Jewish population. If you were to ask someone, “What was a bigger miracle, Purim or Chanukah?” Most people would probably answer, “Purim!” However, Rav Brevda says the Story of Chanukah (verses Purim) wasn't as small as we think! We had very little zchus of being saved because we didn't learn Torah or do Mitzvos – we couldn't! Regarding Purim; there was no decree to stop learning Torah or doing Mitzvos! Haman HaRasha just wanted to kill us all. We had the zchus of our Torah and Mitzvos helping us, however, by Chanukah, Hashem mamish saved us with whatever little zchus we had. The weak were now conquering the strong!

So was Pharoh's anxiety irrational? We see in this week's Parasha that Yosef, a slave, rose to be secondary to King!

May we have a wonderful Shabbos and Chanukah!

Nisso

Parashas Vayeishev - What's With All The Emotions?

Here's a short time-line of the beginning of Parashas Vayeishev; the first aliyah:

1. Yosef brought back bad reports about his brothers (to his father.)
2. Yaakov loved Yosef more than any of his sons.
3. Yaakov made Yosef a colorful garment.
4. Yosef's brothers saw their father loved him more than the other sons.
5. And they hated him.
6. They could not speak to him peaceably.
7. Yosef had a dream and he told his brothers he had a dream.
8. And they hated him even more.
9. He told them the dream.
10. They hated him even more because of his dreams and his words.
11. He had another dream.
12. He told it to his father and his brothers.
13. His father 'rebuked' him.
14. His brothers were jealous of him.

I've got several questions on this setup.

1. If the brothers saw that their father favored Yosef, why would they hate [step 5] him? Isn't it more accurate to say they were jealous of him?
2. Why did it say [step 8] they hated Yosef after he told his brothers he had a dream, but before he actually told them what the dream was?
3. After his father rebuked him [step 13 - after the 2^nd dream,] it says his brothers were jealous of him. Isn't it more accurate to say they were happy or relieved? Yaakov just put his favorite son 'in his place' – why would the posuk say they were jealous of Yosef after that?

I think the answer is:

1. His brothers didn't hate Yosef for having been favored more than the rest. Yes, they probably felt hurt, but that emotion would be best defined as jealousy. So then why did it say they hated him [in step 5?] Perhaps it said they hated him in regards to step 6. Since they felt ill-will towards him, they could not speak to him in a peaceful manner. Doing that would mean they are two-facing him (loving him outwardly, but hating him in their hearts,) which the Torah commands us not to do.
2. They didn't want to hear the details of his dreams because [step 10] the Torah mentioned they hated his words. Anything he said they hated. It's inferred that they didn't want to hear him talk, therefore, they didn't need to hear the details of his dream to hate him.
3. When the Torah said they were jealous of him [step 14] right after their father 'put him in his place' wasn't because Yosef was put in his place. The Torah mentions they were jealous of him because they were jealous! The last emotion (jealousy) was going on the whole picture – not the individual steps.

There are many questions in these types of Parashas. Sometimes better questions than answers. I hope I helped answer a few.

Have a wonderful Shabbos,

Nisso

Parashas Vayishlach - Protection Comes Through Torah and Mitzvos

In the beginning of the Parasha, Yaakov sent messengers to Eisav to tell him, “I lived by Lavan and was delayed until now.” Rashi commented that “Lived – Garti” is the gematria of 613, connoting that Yaakov lived with the wicked Lavan for 21 years and kept all 613 mitzvos. Nor did he learn from Lavan's wicked ways. [32:5]

The message Yaakov sent Eisav was implying that Eisav should abandon his plans to destroy him [since Yitzchak's blessing to Eisav was that he would only have power over Yaakov in the event that Yaakov would transgress the commandments.]

In Parashas Toldos [27:40,] when Eisav wept over the blessing Yaakov 'stole' [in reality, Yaakov bought the rights to Eisav's firstborn blessings,] Yitzchak reassured Eisav, “When you have been caused grief, you will throw off his yoke from your neck.” Rashi explains there, “When the Jews will transgress the Torah, and you will have a reason to grieve over the blessings which he took [since he'll feel they are not deserving of the blessings,] then you will throw off his yoke from your neck.”

It's interesting to note that Rashi says, “When the Jews will transgress” (and not, “When Yaakov will transgress.”) Why did Yaakov send a message implying, “I have kept all 613 mitzvos while living with the wicked Lavan?” What about 'the other Jews' - his children? Did they keep all 613 mitzvos?

When the messengers came back saying that Eisav was still upset and coming to meet him, Yaakov got “frightened and distressed. He then divided his camp into two.” If he kept all 613 mitzvos, then there's no reason for him to fear, right? Unless, what he feared was that perhaps his children might have sinned and therefore Eisav might have the upper hand.

Kol Yisroel Areivim Zeh LaZeh – All Jews Are Guarantors For One Another. If one Jew sins, we're all responsible. Whatever current events are going on in the world are pretty scary. We have many enemies who want to destroy us! The only way we'll win is by keeping Hashem's Torah and Mitzvos. Granted, there are many non-religious Jews who don't keep the Torah and Mitzvos, but we've got to start somewhere. We should work on ourselves first and daven that Hashem will protect us all. Hopefully our Torah and Mitzvos will influence others to follow in Hashem's ways.

Have a wonderful Shabbos,

Nisso

Parashas Vayeitzei

I am sorry for not sending out dvar torahs last week. Schedule was pretty hectic.

Thanks,
Nisso

Parashas Toldos - Who's Really Yitzchok's Father??

There was a couple who were not able to have kids for years. After 10 years they felt it was time to get tested to see what (or who) was the problem. When the man got tested, it turned out he was fine and through process of elimination, they were able to deduce that it was the wife who was not able to bear kids.

In this week's parasha, the posuk says, “These are the descendants of Yitzchok, the son of Avraham. Avraham was the father of Yitzchok.”

Why the redundancy?

Rashi gives the explanation: It was necessary to say it twice because scoffers of that generation were saying that Sarah conceived by Avimelech, since she lived with Avraham many years and did not conceive by him. So Hashem made Yitzchok's face to look like Avraham's so that everyone would testify that Avraham was the father of Yitzchok.

I've got two questions:

1. What could the scoffers possibly say about Avraham? He had a son with Hagar – Yishmael! Clearly Avrohom was able to have children!
2. If Yitzchok resembled Avraham, then what were the scoffers' claims to begin with? Why would they think Yizchok wasn't the son of Avraham? Father and Son look like each other!

Unfortunately, I was only able to think of an answer to question number two. I remember learning a Gemara in Brachos [20a] which says that Rav Yochanan would sit at the gates of the Women's mikvah. He said, “When women come to the mikvah, they will see me and their seeds [kids] will be as good as I am.”

Rashi in Baba Matziah [87a] says Rav Yochanan was very good looking.

I can infer from the words, “they will see me and their seeds [kids] will be as good as I am,” isn't necessarily talking about physical appearance. It can also mean in kedusha, middos, mitzvos, etc. However, there is a possibility it may also mean physical appearance. I once read (I think in Sefer Chasidim) that if a lady thought or looked at an image of someone else at the time of conception, then her kids will turn out to look like that image.

This can answer my second question; even though Yitzchok looked like Avraham, that doesn't have to mean he is his son. The scoffers could have thought, “Perhaps while Sarah was with Avimelech, she thought of her husband!” Therefore, this may answer why the posuk mentioned Yitzchok ben Avraham twice; to make a point that Yitzchok really was Avraham's son.

If you have an answer to my first question, please email me! I would love to hear it.

Have a wonderful Shabbos,

Nisso

SharingTorah@gmail.com

Parashas Chayei Sarah - My Body is Holy!

In this week's Parasha [24:2 & 3] Avraham says to his servant of his household, who was in charge of everything he owned, “Place your hand under my thigh. I will have you swear by Hashem, that you will not take a wife for my son from the daughters of the Canaanites among whom I live.”

Rashi says, “Since one who takes an oath is required to hold a sacred object in his hand, for example, a Sefer Torah or Tefillin; a circumcision was his first mitzvah. It came to him through pain and was therefore dear to him.”

According to Rashi, “under his thigh” means his Milah (his servant placed his hand on Avraham's private part.)

The area Avraham made his servant swear on is a bit unusual, isn't it? It says, “a circumcision was his first mitzvah,” which infers that there were other mitzvahs. So why did Avraham chose his Milah? He was also commanded to do Akeidas Yitzchak! Why didn't he put his hand on Yitzchak's head? (The Gur Aryeh says Avraham owned a pair of Tefillin. And the Gemara in Shavuos 38b says it's actually better to swear on tefillin since it says Hashem's name.) Why not use those? Why use himself?

Rashi answers because the mitzvah of Milah came to him though pain and therefore it was dear to him.

Wasn't it painful for him to give over his only son as a sacrifice? Granted, Avraham did Hashem's will with happiness and love, but it was no easy test! I can't imagine it wasn't painful! So, why did Avraham use himself for the shavua?

I believe one approach is: Sometimes, it's hard for us to realize our accomplishments or our value. Avraham could have chosen tefillin or his son, but he chose himself. He understood the value of himself and his body. A person can use their body for different purposes. Unfortunately, some people use it to tattoo words and images or pierce metal objects onto their skin. Avraham used it to get close to Hashem and Kedusha.

Have a wonderful Shabbos,

Nisso

Parashas Vayera - Be Careful About What We Bring Into Our Homes

When my close friend and I started becoming religious, we realized something: The more we became religious, the more our 'friends count' decreased. What I mean is that we were having less and less friends. They all wanted to go to the movies, mall, billiards, etc, but we couldn't without desecrating Shabbos.

We brainstormed a way to show our friends that one's able to keep Shabbos and have a good time doing it too. We asked our parents for $10.00 (to buy a bunch of snacks) to host a Shabbos party - every week. The two basic rules were: You may not break anything(!!!!), and you must respect our religious standards, [ie: leave your beepers (remember that gadget?) and cellphones on silent and girls should wear long skirts.] If they needed to make a phone call, they had to do it outside. We wanted to keep our home - environment - Shabbosdik.

To our surprise, a lot of friends respected our rules and every week more friends got interested in 'checking out' the Shabbos party. Baruch Hashem, we can proudly say, we were mekarev a few of our friends, who are now living Torah lives.

It's very important to be careful with what one should bring into their home. There has to be rules and boundaries.

We see this by Avraham avinu in this week's parasha. Avraham saw travelers and asked them to be his guests. The posuk [18:4] says, “He (Avraham) said: My master, If I have found favor in your eyes, please do not bypass your servant. Let a bit of water be brought and wash your feet.”

Rashi says, “Avraham thought they were Arabs who worshiped the dust of their feet. He was particular not to allow any object of idolatry into his house. As opposed to Lot [19:2] who invited the 'guest' to lodge before asking them to wash, “Stay overnight, bathe your feet.””

Avraham was very careful with what he brought into his home. At times, it's uncomfortable to ask the guest to abide by your rules, but the importance of what comes into your home should override the feelings of discomfort.

Of course, it all depends on the situation. One should consult a Rav if they are in doubt as to what's allowed and what is not. I want to note that we were not very religious. At the time, we just started learning more about Jewish Law, therefore our 'standards' weren't up to par with what the Torah required of us (therefore, we shouldn't have allowed our friends to even bring their beepers etc). The more we became religious, the more we took upon ourselves and learned more halachos.

May we be zocheh to bring bracha into our homes.

Have a wonderful Shabbos,

Nisso

Parashas Lech Lecha - Who Hates Gifts? Avram Did!

In this week's Parasha, Hashem commands Avram, “Go from your land, from your birthplace, and from your father's house, to the land I will show you.” A little before the second aliya, it says that Avram traveled to Egypt to live there (temporarily) since there was a famine in the place he was staying.

Before he entered Egypt, Avram told Sarai, “[Because of your beauty,] say you're my sister so that it will go well for my sake, and my life will be spared because of you.”

Rashi explains, “...so that it will go well for my sake,” means “so that they will give me gifts.”

I thought it's pretty strange that Avram would anticipate receiving gifts because (a) Avram was very wealthy and (b) because it says in Mishlei, [15:27] “One who hates gifts will live [a long life.]”

[The Rambam [hilchos zchia u'matana 12:17] brings in this halacha and the Magid Mishna comments, “Someone wise should feel he has everything he needs and that everything he has is enough; he shouldn't ask for more.” The Shulchan Aruch [hilchos matana, siman 249:5] says, “It's a commendable trait to not receive gifts, rather one should have faith in Hashem that He will give him everything he needs.” The Meiras Enayim says that a person who likes receiving gifts will have to flatter those who shouldn't be flattered and won't reproof those who do bad things.]

Avram was worried the Egyptians would kill him; so he told Sarai to say she's his sister, so that the Egyptians will shower him with gifts – which, according to Mishlei, is something which shortens life. It's a bit contradicting, isn't it?

The Kli Yaker on this posuk answers that although Avram took the gifts, he used none of it for himself! He saved it and then gave them all to the Bnei Pilagshim (as we see in Parashas Chayei Sara 25:6) who were the children of Hagar Hamitzris, an Egyptian princess who was sent along with Avram as a maidservant. [Since it's better to be a maidservant in the house of Avram than to be a princess in the house of Pharo.

May we all live ad me'ah v'esrim shana – a long life filled with happiness and health! (The only gift we need.)

Have a wonderful Shabbos,
Nisso 

Parashas Noach - One Sentence, Two Interpretations

It says in the beginning of this week's Parasha, “Noach was a righteous man, flawless in his generation.” Rashi says there are those among our sages who say it as praise; that certainly, had he lived in another generation, he would have been even more righteous than the others of that generation. And some say it to his discredit; that he was only righteous in his generation, but had he been in another generation (for example, Avraham Avinu's time,) he would have been considered insignificant in comparison to the righteous people of that generation.

It's inferred from the two different explanations [by the sages above] that the first posuk was ambiguous and therefore there were two ways to interpret, “his generation.”

My question is: Why was it ambiguous? The second aliya says [7:1], “Hashem said to Noach... ...for I have seen that you are righteous before me, in this generation.” Doesn't that explicitly show that Noach was only righteous in this generation (and had he been in Avraham Avinu's time, he wouldn't come close to being called 'righteous'?) So what made the sages interpret “his generation” in a praiseworthy manner?

I think the answer is found in Sefer Chofetz Chaim. Rav Yisroel Meir HaKohen zt'l teaches [8:5] that the issur of lashon hara is specifically on someone who is halachically included in the term, “Amisecha – Your Nation, a.k.a. Jews.” So, for example, regarding Goyim, it's not forbidden to speak bad about them. The Chofetz Chaim warns though, that one should none-the-less refrain from speaking loshon hara about Goyim because the Jew might get accustomed to speaking loshon hara about an “Amisecha, a Jew.”

Perhaps this was what the sages were doing when they interpreted “his generation” in a praiseworthy fashion. Even though you see from Hashem's words that Noach was righteous in this generation, they took this ambiguous statement (in the first aliya) and judged it favorably. There's no contradiction between the sages who discredited Noach and the ones who praised him. They all agreed that he was righteous in this generation (as Hashem said in the second aliya.) However, in the first aliya, they found an opportunity to take an ambiguous statement and judge it favorably, so they did.

It's almost first nature to judge people negatively. Finding a favorable way to interpret a scenario is not easy. Therefore, we're advised to accustom ourselves to judge others favorably and perhaps this is what the sages were doing.

Have a wonderful Shabbos,

Nisso

Parashas Bereishis - Our Responsibility on This World

Why does the first posuk of the first perek of the first sefer start off with the word “Bereishis – In the beginning – Hashem created the Heavens and the Earth?”

Isn't it a given that the Heavens and the Earth were created in the beginning? After all, it's the very first words written in the beginning of the Torah! There's nothing else indicating something else was created before that!

While placing this question at the back of my mind (not too far back!), I noticed that Rashi explains the word “Reishis.” It says in Mishlei [8:22,] “Reishis Darko - The beginning of His way,” referring to the Torah. And in Yirmiyahu [2:3,] “Reishis Tevuaso - The beginning of His grain crops” In Mishlei, Reishis Darko refers to the Torah and Reishis Tevuaso refers to Am Israel.

To answer my question, Hashem started off with the word Reishis to teach us that this world was created for the Torah and the Jews. Without the Jews learning Hashem's precious Torah, then this world would cease to exist.

This word 'Reishis' is important because it's Hashem's way of reminding us that we hold great responsibility! Hashem was responsible for creating the world and now we're responsible as His partners to uphold it through fulfilling Hashem's will and keeping His Torah.

Have a wonderful shabbos,

Nisso  

Parashas Vezos HaBracha - Complain or Get a Bracha? The Choice is Mine!

Parashas Vezos HaBracha is packed with brachos! Every page you turn, you'll find another one!

One of the brachos given were to the Leviim [1]. The reason they were deserving of a bracha, explains Rashi, is because they did not complain with the rest of those who voiced complaints. Unlike the other Jews, the tribe of Levy did not challenge Moshe by the Waters of Meriva [“to bring forth water from a rock other than the one chosen by Hashem.”] Nor did they participate in any of the ten trials with which Bnei Yisroel tested Hashem in the wilderness [2].

At this moment, I'm thinking about the maisa with Rivka Imeinu. When Rivka carried Yaakov and Eisav in her womb, they kept fighting to get out. She found the pains so excessive that she could hardly endure them. Whenever she'd pass a bais midrash, there was a jerk and inward motion in that direction. When she came across a temple of idol-worship, there was another motion towards it.

Rivka said, “My pains are so great, I wish I had never become pregnant! Even if I was destined to give birth to the 12 tribes, it's not worthwhile to suffer!”[3] As a result of her complaints, she lost the privilege of bearing the 12 tribes, who were born to Yaakov's wives instead. [4]

When reading Rashi in our Parasha, I conceptualized how important it is not to complain. This world is run by Hashem. Whatever He wants to happen will inevitably happen. Maybe when Hashem 'tests' us, the present situations we're in are not the actual test? Perhaps the actual test is to see whether we'll complain about the present situation?

Above, I brought down an event where one is blessed for not complaining and an event where one is punished for complaining.

We should take out a lesson from this week's parasha: The next time we're in a situation which we might complain about; we should stop to think for a second, “Maybe the reason why I am put in this situation is because Hashem wants to see whether I will complain about it or not. If I don't complain, then I might be worthy of a special bracha, just like the Leviim were zocheh to have! And if I do complain, then what's the point? Not only will it not change the situation I am in, but I might even lose a bracha!”

May we be zocheh to live to see the Redemption and the rebuilding of the “fallen sukkah of David” - the Beis Hamikdash – speedily in our days!

Have a wonderful Shabbos and Yom Yov,

Nisso

[1] 33:8

[2] Rokeah

[3] Bereishis Rabba 63:6

[4] Bereishis Rabba 63:7

Parashas Ha'azinu - Nurtured Through Torah

Picture this: You're visiting family who live in a little county in Florida. They have acres and acres of land. On this land, they grow many types of fruits and vegetables. It's beautiful! There are patches of red, orange, yellow, green, purple, brown, red and green, yellow and green, light green with dark green, orange and green, etc.

You're sitting in their kitchen admiring the beautiful crops and suddenly you see leaves fluttering in different directions. The light winds start to come in. You see drops of rain gliding down the kitchen window, one by one. You smell the fresh aroma of rain and grass. Within minutes a light rain storm has developed.

Did you know low wind speeds have positive effects on many plants, leading to thicker and stronger stems? Even for imaginary relatives who own imaginary crop fields!

The Torah in this week's parasha (32:2) says, “Let my instruction flow like rainfall, let my saying drip like dews; like a storm winds on verdure, and like raindrops on grass.”

Rashi comments, “Like storm winds: [Targum Onkeles translates it to be 'like rain winds'], just as the winds fortify vegetation and nurtures it, so do the words of Torah - Torah nurtures those who study it.”

This Rashi is interesting. How does Torah nurture a person? Does Torah make you stronger? Does it protect you, like a parent nurtures their child? In what way?

I believe the answer is that it makes you stronger in Emuna. How?

Learning Torah gives you a direct connection to Hashem. Once you've created that, your trust in Him increases. When a negative event happens in your life, you can look at it in many ways. Someone who has complete trust in Hashem will feel serene. He knows it must have been for a good reason and that Hashem is the only one who can take care of him. That is a feeling of being nurtured by Hashem and that comes via learning Torah. The more one learns Hashem's Torah and realizes the truth it holds, the more a person will feel connected and protected. Even when situations seem bad in our eyes.

Have a wonderful Shabbos,

Nisso

Parashas Vayeilech - Hashem Said To Me...

When I was young, I was taught a few very important halachos in Judaism: (1) It's forbidden to eat pig. (2) If you eat meat, you must wait six hours to eat anything dairy. (3) When Bar Mitzvah-ed, you must wear tefillin, everyday! And a few other things... (FYI, I am a ba'al teshuva; I did not grow up religious.)

Regarding the above mentioned, I had such will power to abide by those “rules.” I didn't think twice about violating them. Well, maybe I craved dairy chocolate after eating meat, but it was only like a fly buzzing in my ear. Meaning, I had the thought, but then I reminded myself how important it was for me to keep this halacha, and so the thought of eating chocolate went away. I knew dairy chocolate was off limits. Like a little fly, I quickly swatted it away from my ear (rather swat the thought away from my mind.)

In the very beginning of this week's parasha, Moshe addressed Klal Yisroel and told them, “I am 120 years old today, I can no longer go forth and return; for Hashem said to me: You will not cross this Yardein.”

Rashi asks, “Is it possible his strength weakened? The Torah taught us that Moshe's appearance was not dulled and his freshness did not fade. Rather, what does it mean when Moshe said, I can no longer go forth? He was saying: I no longer have permission to continue, for authority was removed from me and presented to Yehoshua. For Hashem said to me, I can no longer go forth.”

Hashem told Moshe he can not travel any further with Klal Yisroel to Eretz Yisroel. “If that's what Hashem wants (even though I greatly want to go to Eretz Yisroel) then I will do as He says,” He thought.

When Moshe was commanded to do something, it wasn't even a thought to violate Hashem's words. You might say Moshe didn't have a Yeitzer Hara but we know he did. Ironically, the reason why Moshe wasn't allowed to cross the Yardein was because of the sin he did when hitting the rock (instead of talking to it, as Hashem commanded him to.) That was the only sin Moshe did. Perhaps this was Moshe's way of repenting from his sin; perhaps this is what Moshe meant when he said, “I can no longer go forth, for Hashem said to me...”

These are the days of asseres yemei teshuva; this is the time to repent. We should look back and see if we've done anything Hashem might have been disappointed about and correct it in a way that will appease Hashem.

Just like Moshe who said, “For this is what Hashem said to me,” and corrected the mistake he did when Hashem told him to talk to the rock instead of hitting it, so too, we should find ways to correct the mistakes we've done.

Gmar Chassima Tova and have a wonderful Shabbos,
Nisso

Parashas Nitzovim - You Can Overcome Addictions

Here's a true story: I have a courageous friend who fights battles on a daily basis! What's admiring is that even though he more often loses than wins, he still continues to fight. It can get dangerous at times or even life threatening, but he doesn't care. “I've been put in this world to fight and only death is going to stop me from fighting!” he told me.

Of course, I am not talking about battling people - he's battling his temptations. He has an addiction to (add an addiction of your choice here.)

He told me it's really hard and he often feels like giving up but reconsiders every time. Why? “Because it's not possible Hashem would put me in a situation where I'm destined to fail. I know I can pass this addiction that's bringing me down spiritually (physically, or emotionally.) On the contrary, it's impossible that Hashem would give me a test I can not fulfill!”

In the sixth aliyah in this week's parasha, the posuk says, “For this mitzvah that I am commanding you today, it is not abstruse to you, nor is it distant... For it is close to you.”

Rashi explains that even though what's written in the Torah might be hard to understand, we nonetheless have other sources of explanation. There's an abundance of perushim on the Written Torah, it's called the Oral Torah.

I feel another way to explain this posuk might be, “This mitzvah I am commanding you today is not abstruse nor distant, it's all within your power and means to fulfill it. It might be hard but not impossible.”

Next week will be Aseres Yemei Teshuva, perhaps we can choose one thing to work on. For example: Maybe the next time we have a yeitzer hara to speak negative about someone, we can remember that it is within my means to stop talking. It's better to stop mid-sentence than to finish the statement.

Ksiva vChasima Tova,

Nisso

Parashas Ki Savo - Creating Our Own Enthusiasm

I've been waking up around 5am since Rosh Chodesh Elul. Besides the fact my one year old daughter has an internal alarm which wakes us all up at exactly 5:09am – everyday(!!!) - I also have the custom to say selichot a month before Rosh HaShana. I prefer doing it on my own in yeshivah rather than going to a minyan because I can at least go at my own pace and actually know what I am saying.

For the first two weeks, I was saying selichos with enthusiasm and concentration, however, lately – this past week - I've noticed that I haven't had as much enthusiasm as I did when I started. What can I do to make this more meaningful to me? I remembered a similar situation (see next paragraph) and concluded that I need to create a “meaningful environment” when reciting selichos!

Last year, I made sure that all 8 days of Chanuka I would sing Ma Oz Tzur, Al HaNissim, etc. with joy and enthusiasm because every year (and I see this often with others too,) the first day or two of Chanuka is fun, exciting, joyous, etc but after 3-4 days, we think, “OK, been there, done that. Let's just sing through this quickly... My jelly doughnut is getting stale...” So I decided to just “act” joyous and enthusiastic. Baruch Hashem, I was able to make all 8 days exciting for my kids, wife, and myself!

In the third aliyah in this week's parasha, the Torah says, “This very day, Hashem, your God, commands you to perform these statues and the laws; You shall observe and perform them wholeheartedly and with your whole being.”

Rashi explains, “This very day” – Each day, let them appear pleasantly new to you, as if on that very day, you had been commanded to perform them.

It was such siyata dishmaya reading this Rashi! If I had to learn it, there's no week better than this week to learn it! I seriously thought for the last 3-4 days, what can I do to help my selichos! After reading this Rashi, I felt like Hashem was trying to help me remember the Chanukah story (mentioned above.) Just as I took upon myself to continue reading Ma Oz Tzur, etc with joy, so too, I should sing selichos with enthusiasm! Even though I don't feel like it, I should still do it.

It seems like from this Rashi that IT IS A CHOICE! I have the choice to either read it with exhaustion and no interest, OR I can make It appear pleasantly new and meaningful to me! No different than when I first recited selichos with anticipation, concentration and enthusiasm!

May our prayers be answered for the good and have all the berachos in the Torah!!

Ksiva Vchasima Tova,

Nisso  

Parashas Ki Seitzei - We're Responsible for Our Actions!

It says in this week's parasha, “If a man is guilty of a capital offense and is executed, you shall hang him from a tree. Do not leave his corpse overnight on the tree, but you should surely bury him on that day, for hanging a corpse is an affront to Hashem...”

Rashi says it's an affront to the King, because man is fashioned in His image. Rashi gives an example of twin brothers who look exactly alike. One became a king while the other was apprehended as a thief and hanged. Everyone who saw him exclaimed, “The king has been hanged!” [And so the king issued a command for him to be brought down.]

I feel this is a very important topic because often we find ourselves making a chillul Hashem, even though at times, we truly feel we're right!

A specific incident comes to mind; a “Chareidi” guy in Beit Shemesh saw a young girl wearing something immodest (or not up to par according to his standards) and spat on her, and then gave her rebuke.

This incident traveled through the Jewish world pretty quickly. Everyone was shocked about this incident! I myself felt a bit of anger when hearing this story. I thought to myself that that is NOT the way a Jew should act nor respond. It doesn't matter how she was dressed, he made a stupid decision on how he's going to go about 'teaching her a lesson'. This guy certainly should not categorize himself as “Chareidi.” That's not what the Torah teaches us to do! There are ways to deal with things, and this definitely was not the right way. Unfortunately because of his impudent, obtuse action, the media-world reacted towards all Chareidim maliciously and claimed we're “fanatics” and behave inappropriately.

I agree this one guy's actions were inappropriate. But “All Chareidim?” This was the action of one man. The truth is, we all represent each other! It's unfortunate that people feel they can take actions into their own hands without speaking to a well learned Rabbi beforehand. And because of this, we were all judged as one.

We were all created in Hashem's image. We need to be aware of that at all times. Our actions can either have others praise what a wonderful nation the Jews are or criticize us.

It's no different than someone saying, “Wow, that child shares so nicely with other kids, I wonder who his parents are!” Or, “Wow, that child has bad characteristics, he probably got it from his parents. I'd never let my kids play at his house!”

We want people to praise Hashem and we need to give them a reason to do so!

Have a wonderful Shabbos,

Nisso

Parashas Shoftim - Right is Left or Left is Left?

The Parasha starts off with commanding us to appoint Judges and Police Officers. Then in the 9^th posuk it says, “You are to come before the Kohanim, the Levi'im, and the Judge officiating during those days... You are to act according to the word that they tell you... and you are to be careful to do exactly as they instruct you... Do not deviate from the word they tell you, neither right or left!”

Rashi comments, “Even if he tells you that right is left or left is right...”

The Ramban says, “Even if you know in your heart that they are wrong, and it's pashut what the answer is, you must still obey their words!”

A lesson I got from this week's parasha is that if we're going to ask a well learned Rav a question in law and not do as he says, then we're transgressing a Torah commandment! Furthermore, there are some people who think they know what the answer is going to be but when they ask, to their surprise, the answer is the opposite. Instead of taking the psak they got, they go in search of another well-learned Rabbi, in hope that he will give them the answer they want. Can you imagine what they'll do when the latter Rabbi tells them the same psak as the first Rabbi? You guessed it, they'll go to find another one!

The Gemara in Brachos (4b) says, “Whoever transgresses the words of the Sages is liable to death.” Conversely, the Gemara in Yevamos (20a) says, “Whoever fulfills the directives of the Sages is considered holy.”

In addition to the lesson above, some may take Rabbinic prohibitions lightly and are stringent with Torah prohibitions. Rabbeinu Yona in Shaarei Teshuvah (3:5) explains that one who transgresses a Torah law does so because he was overpowered by his yetzer hara. However, one who transgresses a Rabbinic law does so because he takes their words lightly and not because of his inability to withstand the yetzer hara.

If you think about it, when you transgress a Rabbinic law, you're also transgressing a Torah commandment since Hashem instructed us to listen to our Rabbanim. Either way, we can now see the importance of listening to our Rabbanim, even if we feel they might have been mistaken.

Have a wonderful Shabbos,

Nisso

Parashas Re'ay - Getting to Know Hashem

It says in this week's parasha, “Look, I place before you a blessing and a curse. The blessing for when you listen to the commandments of Hashem, your God... And the curse – if you do not listen to the commandments of Hashem, your God and you veer from the path which I command you today; to follow other gods, which you did not know.” [11:26-29]

Why do the last five words in the posuk say, “...which you did not know?”

Let's say someone worships an idol (which clearly has no source of power,) does the Torah say, “which you did not know,” because you can't see the idol's true worthlessness? As in, you're too ignorant to see you're worshiping something in a state of nonexistence, a.k.a. Nothingness?

Perhaps we can give an alternative answer with one question: Why would someone worship “other” gods? I know someone who has traveled the world to find “himself” and the “right” religion. Eventually, after many years of searching, he found the only religion he felt was worthy – Judaism.

He feels like he really “knows” Hashem. Knows? Yes, he knows Hashem as in connected to Him! The more you do something with a friend, the more you get to know him. In his case, it was Torah and Mitzvos which helped him feel closeness to Hashem. He now does Avodas Hashem instead of Avoda Zara.

One of the ways we can achieve closeness to Hashem is by taking the Mesilas Yesharim's advice.

Mesilas Yesharim says, “When man realizes the great worth of mitzvos and his obligation to them, surely his heart will awaken and not weaken to do the service. However, what can strengthen it, is the observation of the goodness which Hashem does for man, all the time.” [Chapter 8 – Zeal] Observing and appreciating the multiple kindnesses that Hashem does for all of mankind in addition to each individual will help us feel close to him.

There's a lesson this week's Parasha and Mesilas Yesharim teaches us: The importance of getting to “know” Hashem. The more you “know” Hashem, the more your faith and motivation to learn and do mitzvos strengthens.

Have a wonderful Shabbos,

Nisso

Parashas Eikev - Does Hashem "love" Us If We Don't Follow His Chukim/Mishpatim?

For this week, I need your help to answer a question which has been bothering me for a couple months and I can't (yet) find an answer to. I've looked in dozens of sefarim but to no avail, I was not successful in finding anything which answers my question.

In this week's parasha, it mamish starts off with (the first two pesukim,) "Follow the chukim and mishpatim and Hashem will love you, bless you, multiply you, etc... My question: Why does it say love? Wouldn't Hashem love us even if we didn't follow His chukim/mishpatim? It's inferred that if we didn't keep them then He won't love us.

The answer I came up with is: Chazal say that Hashem loves all people who are b'tzelem Elokim

[חביב אדם שנברא בצלם אלוקים - בני בנימין - על מסכת אבות-פרק א - משנה יב].

This includes even Goyim. Now there's no way Hashem loves Goyim the same way He loves us - so we automatically see that there are different levels of love. And perhaps it can even be said that within Jews, Hashem's love for those who do keep the chokim/mishpatim is a higher level of love than His love of those who don't keep it. He still loves them, but it's not as potent as His love for those who keep His chokim u'mishpatim.

Another issue though: Hashem does not love Resha'im (or maybe uses the loshon of "Soneh - hate." I don't have any sources but this is what I remember learning- Please correct me if I am wrong!!) And the Chofetz Chaim says we may speak Loshon Hara about Resha'im, nor do we have to give them the benefit of the doubt. On the contrary, we should judge them unfavorably.

[Please note, this does not mean anyone who doesn't keep shabbos, kashrus, etc then it's mutar to speak loshon hara about them. We live in a generation where a lot of Jews are called “Tinok Sh'nishba” since they grew up in non-religious homes and are not aware of Hashem's Torah and Mitzvos. They are NOT considered Resha'im!]

With the above said, it seems like Hashem loves Goyim more than the Jewish Resha'im. How's that possible? This leads me to conclude that Hashem loves all Jews, even the Resha'im but on a really low level. So when Hashem says He'll love us if we keep His Chukim/Mishpatim, that doesn't infer He won't love those who don't keep them. It's just that the love He has for those who don't keep them is diluted.

It's like equating concentrated syrup to love. When we pour water into the syrup, the syrup turns lighter and thinner. Same by Reshaim; they will still have “love” but it will be diluted as if with water.

Have a wonderful Shabbos,
Nisso

Parashas Va'eschanan - The Torah and Science

This shabbos is Shabbos Nachamu. As a bachur, every year I had the same plans for Shabbos Nachamu – I would go to the Catskills. I have a friend whose family adopted me every year for that Shabbos. Year after year, it was such a special Shabbos. (I even went with my wife and baby one year while visiting the States for the summer.) There was good food, a wonderful environment, lots of singing, and very sophisticated divrei Torah!

Why sophisticated?

I forgot to mention, every year I stayed by Mr. Joel Gallis. (I was very close with both his sons and quickly got close with the whole family.) Mr Gallis, zichrono l'vracha, wrote many books and articles about the Hidden Codes of the Torah and Gematrios. He also lectured, did radio shows, and worked hard to strengthen Klal Yisroel's emuna in Hashem. Mr. Gallis, together with Dr. Robert Wolf, have come out with remarkable information! Some can be read and heard on their site: http://www.redemption5768.com/html/articles.html

This week's dvar Torah is dedicated to Mr. Joel Gallis Z'L – Yosef ben Yaakov, may his neshama have an aliyah.

It says in this week's parasha, “See I have taught you chukim and mishpatim as I was commanded by Hashem... You will preserve and you will fulfill them, for that is your wisdom and your understanding before the nations, who will hear all these statues and will say: The only wise and understanding people is this great nation.”

I learn this posuk to mean; by learning Torah, we will reveal the secrets of the universe. Everything is written in the Torah! All information is found there, including world events and discoveries science has yet to prove. The nations will acknowledge that the Torah is Emes, the Jews are “The Chosen Ones,” and that Hashem is the One who runs this world. Some scientists have already admitted that it's not possible there's no God - there must be a higher power running this world.

It reminds me of a book I am reading, “The Coming Revolution – Science Discovers the Truths of the Bible.” It talks about phenomenons which scientists have recently discovered while the Jews have known the information over 2,000-3,000 years ago. The book mentions quotes from Chumash, Navi, Kesuvim, Mishna, Gemaras, and Rishonim regarding information which scientists only recently discovered with their high-tech equipment. For example: Ice on Mars, The Sheath Around the Sun's Orb, The Constellations, Water Reservoirs in Space, The Shape of the Earth, etc.

This is the message Mr. Joel Gallis was trying to help us be more aware of - appreciating Hashem and His all-encompassing, precious Torah.

Have a wonderful Shabbos,

Nisso   

Parashas Devarim - Hashem's Courtyards

Sefer Devarim starts off with rebuke: “These are the words that Moshe addressed to all of Bnei Yisroel, across the Yarden...” Then it lists a few places where the Jews erred/sinned. When it lists the place of 'Chatzeiros', Rashi comments, “You should have learned from what I did to Miriam in Chatzeiros, because of the slander she spoke...”

In the first posuk in Parashas Devarim, Rashi teaches us an important lesson:

Miriam's punishment for (unintentionally) slandering Moshe was leprosy. Unfortunately, her punishment didn't only effect her, but in fact, effected all of Klal Yisroel. We were not able to travel to Eretz Yisroel until she was cured. The Jews then traveled from Chatzeiros (the place where Miriam spoke lashon hara) to the desert of Paran.

When they reached the desert of Paran, the Spies were sent to scout out the land of Israel. Ironically, they reported back saying, “The fruits were huge, the people were huge, and we're nothing but grasshoppers in their eyes, etc.” Their words were not assuring and were ultimately viewed as derogatory in Hashem's eyes. The message insinuated was, 'The land of Israel was not a safe place for us to live in'.

Bnei Yisroel were just punished for derogatory words spoken, yet they didn't learn their lesson. Why?

Mesilas Yeshayim brings a posuk in Mishlei (22:3) which says, “The clever one sees evil, then hides and the fools go ahead and are punished.”

It teaches us that we should look ahead to see whether our actions are correct. Don't go into a situation blindly. Think about the outcome. Should I say this, should I not? Should I do this, should I not? Should I go there, should I not? Making these types of calculations are all part of being a faithful Jew. Fools walk around doing what they want when they want to. They don't think about the consequences. They live in the moment. That type of thinking is dangerous for us. Mesilas Yesharim also says, “Instead, he should turn his feet to the courtyards of Hashem and His dwelling places.” That way you think about Hashem before taking action.

I'd like to conclude, the word “Courtyards” in Hebrew is “Chatzeiros.” Perhaps the next time we feel like speaking lashon hara about someone (or something,) we should think about the two Chatzeiros. Think about what happened to Miriam in the Land of Chatzeiros and think about the “Chatzeiros” - the courtyards of Hashem.

When we're in the presence of someone important, we think about what we say, how we say it, how we move, our actions, our postures, etc. We should strive to picture ourselves in Hashem's courtyards at all times. Perhaps if we thought that way, we will come to think about our actions and be zocheh to actually sit in His courtyards.

Have a wonderful Shabbos,
Nisso