Aseres Yemei Teshuva - Love Oneself

I've been inspired to write something small in honor of Aseres Yemei Teshuva. This is a time when we need to scrutinize our ways and strive to better ourselves. 

Today's topic, I want to write about "Love." Love plays an important role in Judaism. We say several times a day in Kriyat Shema, "Veh'ahavta es Hashem Elokecha - You shall love Hashem, Your God." The Torah also tells us, "Veh'ahavta leh'raeicha kamocha - And love your friend like yourself."  We see the importance of Love of Hashem, Love of oneself, and Love of your friend. 

The Torah automatically assumes you love yourself and so you should love your friend the same way. The question is: If  the Torah automatically assumes that, then why don't we? There are many indications of people lacking in self-love: Some people do hazardous things to their bodies, some people don't treat themselves with respect and dignity, and some can't even fathom the concept of love.

We need to wake up. If Hashem loves us, then why don't we... -- let me rephrase that, then why can't we love ourselves? We are all valuable and important children of Hashem. It's time to realize this. I know, it's easier said than done, but the first step is being conscious of it.

Gmar Chasima Tova,

Nisso

Rosh HaShana and Parashas Ha'azinu - Lite Feathers Vs. Tainted Feathers

Rosh HaShana and Parashas Ha'azinu
By Nisso Stein


The Zohar in Parashas Metzora says, "The prayer of one who speaks loshon hora will not come before the Holy One, Blessed is He, for a ruach tamei hovers over it."


Imagine this: When someone learns Torah and prays to Hashem with concentration, his words are like a feather floating up into the air. With every word of Torah or tefillah, a gust of wind carries the light feather higher and higher floating it's way up, in a smooth motion. However, when someone speaks loshon hora, that pure, lite feather gets dipped into a bucket of black paint before attempting to float. That feather isn't going to get too far. Those words of Torah and tefilla are now tainted.


On Rosh Hashana, most of the things we do are done with our words. It's about doing teshuva for the sins one have done throughout the year, hoping we will be written and signed in the Books of Life, Health, Parnassa, etc. Another thing we do during Rosh HaShana is Tashlich and Simanim. There's a minhag to eat certain foods and to say a Yehi Ratzon to help get a good decree for the year, etc.


The Rambam asks, "How does one repent? The petitioner says: Hashem, I have sinned before You... I have done this and this sin... I am embarrassed and I will never do it again!" And this is the prominent. [1] We see in the Rambam that one needs to verbalize his regrets of sins as part of his teshuva process.


During the Rosh HaShana davening we cry out, "Teshuva, Tefillah, Tzidaka, ma'avirin es ro'ah gzira!"
Tzidaka is easy to do; just find a poor person and give them money.
Tefillah; anyone can read out of a siddur.
However, regarding (proper tefillah and teshuva,) how can someone do proper Teshuva if the words he pleads are tainted?


Perhaps we can now understand why the Torah says a metzora (someone who's afflicted with tzaraas for having spoken loshon hora) calls out to those who pass by, "[I am] contaminated, contaminated!" He's asking others to pray for him since his own prayers will not be accepted Above, therefore the Torah advises him to request that others pray on his behalf. [2]


I think it's very appropriate when Rosh HaShana and Parashas Ha'azinu falls out on the same week because, the parasha starts with, "Listen, O heaven and I will speak; and may the earth hear my mouth's saying. Let my instruction drop like rainfall, may the utterance flow like dew, like storm winds upon vegetation... When I pronounce the Name of Hashem, give greatness to our God."


If you notice the way Moshe Rabbeinu expressed himself, it was similar to the example I gave above with the feather. He pleads saying, "Hear my words. They aren't tainted in any way. Let them flow like rainfall or drip like dew," in a pure and smooth fashion. Moshe davened for Klal Yisroel many times because he was able to! His words weren't 'weighted down' because he knew how important the gift of speech is.


This year, maybe we can take upon ourselves to guard our speech. The new cycle for Chofetz Chaim starts on Rosh HaShana! If you're interested [current Bais guys], I am willing to give you the sefer for free on condition you do it everyday for one year. You can choose to do it either in Hebrew or English. Please see me as soon as possible so that we can get you started. And please forgive me for anything I might have done or said which might have hurt you in any way.


Ksiva VChassima Tova!


[1] Hilchos Teshuva 1:1
[2] Vayikra 13:45

Parashas Nitzovim - A Swear Within a Swear... It Happens More Than You Think!

It says in this week's Parasha, "I am not only making this covenant with you, but I am also making it with whoever is standing with us today in the presence of Hashem, our God, and with those who are not here with us today. For you know how we lived in the land of Egypt, and how we passed through the nations which you passed through. Where you observed the abominations and their loathsomeness [idols] - wood and stone, silver and gold, that they owned."[1]


Rashi explains what the Torah meant by, "For you know how we lived in the land of Egypt." He says that since we have observed the idolatrous Gentile nations, perhaps someone among Bnei Yisroel may have been tempted to follow them, therefore, Hashem needed to compel us to swear and keep His mitzvos.


I had a couple questions while reading this:


1) The Torah says, "For you know how we lived in the land of Egypt." I understand there might have been temptations to follow the other nation's abominations, ie. idol worshiping, but why would we have contemplated worshiping idols after witnessing the great miracles Hashem performed for us by yetzias mitzraim? Even the magicians of Pharoah admitted the miracles were "Yad Elokim - the Hand of God!"


2) "Therefore, Hashem needed to compel us to swear to keep His mitzvos?" We just read last week all the curses and blessings; after hearing that, why would swearing to keep His mitzvos be more effective?


To answer the first question; it comes to show how strong the yeitzer hara is for worshiping idols. Perhaps it's one of the reasons why Hashem listed it as One of our Ten Commandments! Alternatively, even though we having something amazing going for us, sometimes we feel it's not enough. We'll always want what the other person has. A familiar example is, "I'm jealous of this guy, he doesn't have to worry about money. If I were rich, I would be so happy!" However, it's not true. Even rich people have their own issues.


Regarding the second answer; I'd like to answer with a personal story: This week I tried to access my online banking. Upon signing on, I got an error message saying, "You have been denied access and must call (xxx) xxx - xxxx. We apologize for the inconvenience." When I called, I had to go through a series of security questions to make sure the person they are speaking to was really me. After going through the whole process, the rep explained to me that someone tried calling in on a burner cell phone to get information about my account. Since the number was unfamiliar, they decided to close all my credit cards and temporarily close my account. In addition, they asked me to set up a "Verbal Password" so that the next time I call, only I would know the verbal password and be granted access - as a preliminary measure.


We heard the curses and brachos as an incentive to keep Hashem's mitzvos, but as a preliminary measure Hashem also made us swear. Even though we've heard the curses and blessings, at times it can be hard to keep. Sometimes we feel it helps if we 'swore' we weren't going to do a specific sin, as a boost to help us keep 'our word'.


That doesn't mean, however, we'd be able to use this 'measure' [tactic] and swear for our own personal use. In addition to 'not worshiping other gods' in the Ten Commandments, there's another commandment of, "You shall not take the Name of Hashem, your God, in vain, for Hashem will not absolve anyone who takes His Name in vain."[2] Hashem forbade us to swear. We say in Hataras Nedarim (as you'll see in a few days;) "Any vow, or oath, or prohibition... for which we have accepted to perform good deeds... we regret only the acceptance of these matters with an expression of vow or oath... And therefore we ask for annulment of them all, etc.
We see from here, that even though you want to swear for good reasons, ie: You've just eaten meat and you now have to wait six hours to eat this luscious dairy cheesecake. You know it's too hard to keep, so to help yourself refrain, you swear you won't eat this cheese cake for the next six hours. That is forbidden.


If you think about it though, you don't even need to swear that you won't eat this cheesecake for the next six hours because you already swore to Hashem that you will keep His Torah and Mitzvos! So when you feel you need to swear to help yourself keep Hashem's mitzvos, DON'T - because you ALREADY did.


Have a wonderful Shabbos,
Nisso


[1] Devarim 29:14-17
[2] Shemos 20:7

Parashas Ki Savo - Curses or Blessings - That Is the Question

In this week's parash, the Torah gives a list of commandments and whether one would be cursed or blessed for doing them. For example: Cursed is whoever curses his father or his mother... Rashi explains, "One who denigrates [their parents.]" "Cursed is whoever accepts a bribe to kill an innocent person, etc." Then it says, "And when you hear and obey Hashem, your God, to keep all His mitzvos... You will be blessed.. your fruits.. your offspring.. You will be blessed upon your arrival and blessed upon your departure." And if you deviate from My commandments... Cursed are you upon your arrival and cursed are you upon your departure." [1]


I asked myself the following questions:
1) What does "You will be blessed upon your arrival" mean? Upon entering this world, as a newborn? Why would we be blessed? What merits do we have as newborns?
2) The same question can be asked in reverse: What does the Torah mean when it says, "...cursed are you upon your arrival?" What sins do we have as newborns which justify our being cursed?
3) Why is it grouped as blessed upon arrival and departure and cursed upon arrival and departure - why can't you be blessed upon arrival and then cursed upon departure, and vice versa?


I think I can answer all three questions with the following passage from Sefer Chovos Halevavos [2]: On the day of judgment, many people will find themselves credited with meritorious deeds which they did not do. "These are not mine!" each one will declare. They will be told, "These are the deeds of those who spoke disparagingly of you [and thereby caused their merits to be transferred to your account]." And the ones who spoke disparagingly will be told, "These deeds were taken from you when you spoke against So-and-so." Conversely, some will find acts of guilt on their account which they never committed. When each one will protest, "These are not mine!" they will be told, "These were taken from the account of So-and-So, against whom you spoke..."


Sefer Chovos Halevavos is teaching us that one may spend days trying to earn mitzvos and blessings, however, with one action, that can all be taken away. That's the power of speaking Loshon Harah - now that you've spoken about someone else, they accumulate all your mitzvos and you accumulate all their sins. That's how it's possible for us to be blessed/cursed upon our arrival and departure - because retroactively, it's as if you have no sins/merits recorded.


Above we mentioned an example and Rashi's explanation: One is cursed if he curses his parents. I don't think it's dakfa denigrating through words. It can also mean through actions.


R' Yochanan said in the name of R' Yossi ben Zimra: Whoever speaks loshon hara is considered as if he had denied the existence of Hashem...[3] The Midrash [4] states: R' Mona said, "Whoever speaks loshon hara causes the Shechinah to ascend from this world. Regarding the gossiper, Hashem says, "He and I cannot dwell together in this world."

The action of speaking loshon hara is what causes Hashem's Shechina to leave. It's no different than your flesh and blood parents telling you, "If you do this, I will leave!" Doing something which would ultimately lead to your parents [kol sh'ken Hakadosh Baruch Ho] to leave, chas vShalom, is considered denigrating and cursed are those who do that. Loshon Hara is 'cursing' Hashem in a sense. The same should also apply to any actions deviating from Hashem's commandments.


Have a wonderful Shabbos,
Nisso


[1] 27:16 - 28:19
[2] Sha'ar Hakaneh Ch. 7
[3] Arachin 15b
[4] Devarim Rabba 5:10

Parashas Ki Seitzei - But I Didn't Mean to Hurt You...

Scenario 1: (actively hurting someone) Yankel #1 went to the store to buy a pack of dollar gum. He gave the shop owner $20 but realized later he only got back $18 in change. For those who majored in Mathematics (or who've gone to first grade,) they know Yankel should have gotten back $19. Yankel always suspected the shop owner of being a dishonest guy, so... "The next time I go to the store, I'll just take two extra packs of gum. If he's not honest with me, I won't be honest with him!" he says.

Scenario 2: (passively hurting someone) Yankel #2 loved to dance. When he went to weddings, he'd always 'break out his moves'. Being so engrossed in his dancing, he'd accidentally hit someone in the face. "Oh, I am SO sorry! It was an accident - I didn't see you! Don't worry, your kallah will never realize the discoloration on your face... I am so sorry, mazal tov though! Again, I am so sorry!" he'd exclaim.

Scenario 3: (passively hurting someone by means of his property) Yankel #3 loves to ride his skateboard. The problem is, when he gets back after skateboarding all afternoon, he's so exhausted he leaves the skateboard wherever it is most convenient. Meanwhile, his brother comes home carrying a load of boxes, unable to see the skateboard, he steps on it and falls. He yells at Yankel about how negligent that was and Yankle replies, "Listen, I'm sorry you got hurt but obviously you were supposed to get hurt. That was Hashem's plan. I was just the shliach! Don't kill the messenger."

The third aliya in Parashas Ki Seitzei starts off by saying: When you build a new house, you should build a fence for your roof. And do not place blood (ie. Become responsible for others' blood) in your house, for someone who should fall, may fall from it. Rashi explains: The guy who falls deserves to fall, but even so, let his death not come about through you.

I thought this Rashi is amazing! Above I mentioned three scenarios scaling from severe to not: (a) Actively hurting someone, (b) passively hurting someone, and (c) passively hurting someone by means of his property. Rashi's teaching us that there's 'passively hurting someone by means of your property', (which some people would understand isn't so much different than walking by a couch and stubbing your toe,) and then there's an action you can take to preempt passively hurting someone by means of your property. If you're intentionally hurting someone, which the Torah specifically warns us not to do in Parashas Kedoshim, “Don't bear a grudge and don't take revenge,” then it's even worse.

We are amidst Elul - a time to work on ourselves and do teshuva. I felt it was appropriate to suggest, in honor of this week's Parasha, that we have extra kavanas during Hamapil in Shema baMita. We mention every night, "I forgive anyone who angered or sinned against me, whether against my honor or anything that's mine. Whether he did it accidentally, willfully, carelessly, purposely, through speech, actions, or thoughts... I forgive all of Bnei Yisroel and may they not be punished because of me..."

Have a wonderful Shabbos,

Nisso

Hashem's love for Bnei Yisrael

Shalom all. I have a good friend who just came out with a sefer called, "Journey of Faith" on Sefer Bamidbar. He has worked on it for over five years and it's finally complete! He worked exceptionally hard on this sefer; It's filled with lots of wonderful commentaries, explanations, etc.

You may purchase the sefer at your local book store or online: http://www.eichlers.com/journey-of-faith-bamidbar-hardcover.html

Below is a dvar Torah from the Arthur, Rabbi Yonasan Arenias.

Have a wonderful shabbos,
Nisso

Hashem’s love for Bnei Yisrael.  

This week’s parashah begins with Hashem commanding Moshe and Aharon to count Bnei Yisrael. Rashi explains that Hashem wanted to count them in order to express His love for them. Just as a person frequently counts his money because it is precious to him, so, too, by counting Bnei Yisrael for the third time, just seven months after the previous count, Hashem showed that He cherished every one of His people (Bereishis Rabbah2:19; Rashi, according to Gur Aryeh and Maskil L’David).

            The timing of the count was particularly significant. Although Hashem had rested His Presence upon the Mishkan when it was erected on the first of Nissan (Shemos 40:1, 34), one month earlier, He did not count them then. Rather, He waited thirty days, until the“first day of the second month [Iyar]” (1:1). Thirty days is the time it takes (according to Jewish law) for a dwelling place to acquire the status of a permanent residence. Thus, only at this point, when the people saw that Hashem had come to dwell among them on a permanent basis, did it become clear how much He loved them, and He marked the happy occasion by counting them (Kli Yakar; Rashi, according to Maskil L'David).

Hashem used a very specific language in his command to Moshe. He said, שְׂאוּ אֶת רֹאשׁ, “take a head count” (verse 2) of Bnei Yisrael. The expression literally means, “Lift up the head.” It communicated Hashem’s special love for His people by alluding to His desire to elevate them above the other nations of the world and bestow upon them greatness (Tanchuma 1, 5, 8). He accomplished this by resting His Presence exclusively among them, on the Mishkan and, as we will see in Parashas Nasso, throughout the entire camp (see Rashi, Shemos 33:16–17).

            The series of events that led to this momentous occasion began on the day Hashem gave the Torah to Bnei Yisrael. Chazal compare that event to a marriage engagement — Hashem betrothed the Jewish people to Him by giving them the Torah in place of a ring. Then, on the day the Mishkan was set up, they were like a bride entering the bridal canopy. Finally, now, at the end of their first thirty days together, Hashem gave them a kesubah (marriage contract) (Kli Yakar; see Rashi, 7:1).

            This is why the Torah details in verse 1 the exact time and place of the census. It can be compared to a king who, after a long search, finally found a suitable marriage partner. He wished to commemorate the happy occasion by giving a kesubah (marriage contract) detailing the exact time and place of the marriage. Here, too, the Torah publicizes the exact time (“on the first day of the second month”) and place (“in the Sinai Desert”) that Hashem sealed His relationship with the Jewish people and elevated them above the nations of the world (Tanchuma 5).

Parashas Acharei Mos - Being Helpful Can Easily Be Un-Helpful

In Parashas Shemini [10:1,] the Torahs tells us the story of Aharon's sons, Nadav and Avihu, whose lives were taken for bringing a sacrifice. The Toras Kohanim explains that their actions were motivated by their overwhelming love for Hashem. When they witnessed the Heavenly fire descend, they felt the urge to contribute a fire of their own to express their love for Hashem. Despite their pure motivation, immediately a Heavenly fire emerged from the Kodesh Kedoshim and consumed them.

Why were they killed for bringing a sacrifice? It seemed like a noble thing to do, didn't it? “After all,” they thought, “Hashem did write in His Torah that the sons of Aharon, the Kohen, shall place a fire on the altar...” [Vayikra 1:7]

The problem: This 'noble' sacrifice was unauthorized. Regardless of their intentions, it's not what Hashem wanted from them. There were “rules” about bringing a sacrifice and they disobeyed those rules.

The question is; why is this episode mentioned again in this week's parasha? It says, “And Hashem spoke to Moshe after the death of Aharon's two sons, who brought a korbon before Hashem. Hashem spoke to Moshe: Speak to your brother Aharon that he not come into the Holy Sanctuary at all times, so that he won't die.” Why wait four parashiyos later to say this?

I think the answer is a big lesson in life. I will first give an example and then explain the lesson.

Sometimes my kids want to be helpful, so they “help” out around the house; what they call 'helpful', we call unhelpful. For example, they take upon themselves to clean and organize the house. The problem: Sometimes, it's easier if they didn't organize the house, because the items we knew where they were are now nowhere to be found! And when we find them, we have to put them back to where they really belong. It was nice and thoughtful, however, unhelpful and time-consuming.

The lesson: When we want to help someone, perhaps it's a good idea to do it the way they want it done. Otherwise it's really the opposite of helping. Nadav and Avihu, too, could have had every good intention on Earth, but they failed to inquire from Moshe Rebeinu whether this is what Hashem wanted.

It's wonderful to want to do an act of kindness for someone else. The question is whether you're really helping them by doing so. The fact that Hashem re-told Moshe to warn Aharon about the gedarim of bringing sacrifices, shows how important it is to do it in the right time, right setting, and the right way – the way the receiver would want it done – and not your way.

Have a wonderful Shabbos,

Nisso

Parashas VaYakhel-Pekudei

It seems like I will have to take a break from writing until Rosh Chodesh Iyar. If I see I am able to write, then I will. Until then, you may search for two & three years ago's dvar Torahs.

Have a Chag Kasher vSameach,
Nisso

Parashas Ki Sisa - Have a wonderful Shabbos!

I apologize, I will not be able to send anything this week.

Have a wonderful Shabbos!
Nisso

Parashas Tetzaveh - Pure Oil

This week's parasha starts off by commanding us what kind of oil to bring to ignite the menora. The Torah says, “Bring clear olive oil, [made from olives that were] crushed for lighting, to keep the lamp burning constantly.”

There are specific details in this one posuk:

(a) The Sisfei Chochomim points out that the word 'tamid' - constantly - can either mean regularly or continuously. In this context, it's 'regularly', since the menora is only lit until the mornings and not throughout the day.

(b) Rashi says that 'clear olive oil' means it should be without sediment. It's the purest, very first drops which come out of olives.

(c) And that he must kindle it until the flame ascends on it's own and not through the spark. The Gur Aryeh explains he should not just let the wick catch a spark and then go on to the next one, rather, he must keep holding the kindled flame until the wick has caught on fire.

It's interesting because a flame represents a neshama. Just like the flame's motion is continuously rising, so too, a Jew's neshama strives to continuously rise. In other words, a Jew should always make sure his/her spiritual goal is to elevate his/her neshama - to do the Ratzon Hashem.

Additionally, the olive represents the chitzoniyus (externals) a.k.a. the body, and the olive oil represents the pnimiyus (internals) a.k.a. the neshoma. The light emanating from the flame represents the Jew.

The posuk seems to be alluding to the role of a Jew as well as the requirements of the menora lighting. A combination between the clear olive oil (purity,) the flame (ascending motion,) and the light (a Jew,) hints that a Jew's role in serving Hashem is to remain pure and to always elevate his neshoma.

LaYehudim Hai'sa Ora, vSimcha, vSason, v'Ikar. Ken tih'Yeh Lanu!

Have a wonderful Shabbos and Chag Kasher vSameach,

Nisso

Parashas Teruma - We're Unique!

The next several weeks (realistically speaking, until Rosh Chodesh Iyar) will be a challenge to write something on the parasha, but I'll surely try!

Parashas Teruma talks about the different material used as a teruma offering. If I had to choose what caught my attention the most, I'd say the Tachashim. I found it interesting that Rashi explained it was a type of animal which existed only at the time. It had many colors, therefore, Onkelos translated it as 'Sasgona'. 'Sas' means “Rejoice,” and 'Gavna' means “Color,” because it rejoiced and was proud with its multi-colors.

Why was this important to point out? And why translate this animal after its description of confidence, emotion, and/or looks? We don't translate a giraffe as “Spotted Tall.” What's so different about this animal that Onkelos translated it as “Rejoice” and “Color?” And to mention its “Pride” – what message should we learn from this?

It says in Masechta Shabbos [daf 28] that this Tachashim was a briah bifnei atzmo – a unique briah, which was skinned for its beautiful, colorful fur. I think “Sas” also indicates it had six colors, from the word “Shesh.” The Gemara also says that it was created for that specific reason at that specific time.

Humans – ben adam - are made of earth – adama. Any human body can be reduced to a small pile of the earth's minerals and elements. Yet this seemingly insignificant entity has an exalted function: it acts as a vessel for the neshama. When Hashem took the dust of the earth, formed man, and breathed into him a G-dly soul, He created a unique creature containing within himself both the spiritual and the physical. It is that duality that endows man with free will. Were he bound strictly by the physical world, he would have no more free choice than animals. Were he connected solely to the spiritual world, he would have no more free choice than the angels. Because man lives in both worlds, he has the ability to make choices. If he chooses incorrectly, he declares himself unfit for the highest purpose and has altered his own essence. He has become like a chair with no seat, a cup with no bottom – a utensil unable to do what it was created to do. [Introduction of Sefer: A lesson a day p.XXVI]

In one of the letters Rav Wolbe wrote to a bochur, he said, (I am paraphrasing) “It's important not to get down on yourself if you see your friend is doing better than you - whether it's learning, sports, etc.” In other words, DON'T MEASURE YOURSELF WITH SOMEONE ELSE'S MEASURING STICK. Everyone has their own kochos and reasons for being in this world.

Rav Yaakov Hillel says, “If we are intellectually and emotionally accepting of the facts of our role (ie. our situation in life) and are at peace with them, we will not find it all that difficult to fulfill our Divine obligations. We know why we are here and will not be surprised by unforeseen twists and turns in the course of our lives.”

Perhaps this is why it was important to note that this Tachashim (also translated as Sasgona) rejoiced and was proud with it's multi-color! There was nothing like it. It was unique and had a unique tafkid. It looked nothing like the other animals and lived for one reason. We, too, are unique and have special qualities that no other person has. We all traveled through many paths, lived through many situations, and had many different experiences. That's what makes us who we are. Perhaps, we too, should rejoice with what we have.

Who's considered rich? One who's happy with what he has. - Pirkei Avos

Have a wonderful Shabbos,
Nisso

Parashas Mishpatim - Ears Pierced

It says in this week's parasha [21:6] that if a slave loves his master and chooses to stay with him after the sixth year, (the amount of time till he's eligible for freedom,) then his master must bring him to elohim - the judges, and take him to the door or the doorpost, where his master pierces his ear with an awl. He then serves his master forever.

Rashi introduces Rabbi Yochanan ben Zakkai, explaining: The man whose ear heard at Har Sinai, “You shall not steal,” and nevertheless went ahead and stole, should have his ear pierced. And if he sold himself as a slave; the man whose ears heard at Har Sinai, “For to Me Bnei Yisroel are servants,” and nevertheless went ahead to acquire a master, should have his ear pierced.

It seems like the message here is to solely serve Hashem. If Bnei Yisroel don't, it's inferred that they get 'punished' via the ear because they should have obeyed what they heard at Har Sinai.

The posuk above was talking about slaves, therefore I understand the second explanation, 'for he sold himself and choose a master other than Hashem', however, (a) what about civilians? Didn't our ears hear what was said at Har Sinai? Why don't we get our ears pierced after transgressing any of the commandments we heard on Har Sinai? (b) Why does this 'punishment' come about only once he has spent six wonderful years with his master and then decided to continue serving him forever? If this act of piercing his ear serves as a 'punishment', shouldn't the ear piercing happen right after he has sinned?

Answers:

The only commandments we heard directly from Hashem was “Anochi Hashem Elohecha,” and, “Lo Yehiyeh lecha Elohim acheirim,” but then we asked for Moshe to teach us the rest because we couldn't handle Hashem's awesome revelation.

Piercing of the ear is an indication of being meshubad to your master; something normally done by slaves. At first, when this guy was sold by Beis Din, it was because he wasn't able to pay a debt – so he was forced into slavery. Either he stole something and couldn't pay it back or he was in dire need for money. (The money spent to purchase him is used to reimburse his victims.) Once he served his master for six years and now has the option of freedom - but chooses to stay a slave, that's when his ear gets pierced because it was now his choice. That was the punishment.

It's interesting to note, the posuk says, “v'hi'gisho adonav el elohim,” - His master must bring him to the judges. Unkelos translates “v'hi'gisho” as “vikarbinei – bring him close.” With that translation, perhaps the posuk could be read b'derech remez (hint,) “His master should bring him close to Elohim a.k.a. Hashem.” The master himself should have rebuked the slave and told him to go free. Once he is free, he's able to keep all of Hashem's Torah and Mitzvos and to solely serve Hashem! Once the slave was rebuked and still decided to stay a slave, he was paid back with an awl pierced in his ear.

Have a wonderful Shabbos,
Nisso

Parashas Yisro - Humility Includes Knowing Your True Value

In this week's parasha, Yisro, Moshe's father in law, came out to meet Moshe. He heard all about the miracles of Yetzias Mitzraim, Kriyat Yam Suf and the victory of Bnei Yisroel in the war against Amalek. This brought him to see the true Power of Hashem over all the other 'gods' [Rashi 18:11].

The following day, Moshe sat to judge Bnei Yisroel while everyone around him stood. Yisro was surprised at what he saw. He rebuked Moshe, asking why he sat by himself while others around him stood. Rashi [18:13] comments, “He sat like a king while they all stood and this surprised Yisro, because Moshe was not showing proper respect to Bnei Yisroel.”

The lashon accusing Moshe of sitting like a “King” bothered me for a couple reasons: (a) Pirkei Avos [1:4] says that a person should cling to the dirt of the feet of Talmidei Chachamim. Rabbeinu Yonah explains, “It was the way to honor Talmidei Chachamim - by standing before them while they gave shuir or to sit on the ground [by their feet] while Rebbeim sat on chairs.” (b) It says in the end of Parashas Baha'alosecha [12:3,] “And the man, Moshe, was humblest of all men.” What was Yisro's claim on Moshe? Obviously he wasn't there to disrespect Bnei Yisroel nor be treated like a king.

I think the reason why Yisro rebuked Moshe was because he had a different definition of what it meant to be humble: It says in the end of Masechta Horios that whenever a great Rabbi needed something fixed, the craftsman would visit their house instead of making the Rabbi go to him. Rav Yosef, however, didn't want to trouble the craftsman into making a special trip for him, so he went over to the craftsman - even though Rav Yosef knew he was a great Rabbi. That was Yisro's view on humility; coming out of your comfort zone and putting yourself on a similar level as others so that you don't give off that you're better than them.

Moshe on the other hand felt that a person can be humble and still know his true value. Humility comes in different forms. Moshe wrote the Torah thirteen times, which means he wrote the posuk of, “And the man, Moshe, was humblest of all man” - thirteen times! How do you think he felt while writing it? He knew it was true, but does it contradict his humility? Just because Moshe was humble, that doesn't mean he now has to sit on the floor while drawing halachic conclusions and advising angry disputes.

I realized there was a distinction of humility from the posuk (in this week's parasha,) “Moshe's father-in- law, Yisro, came along... to the desert where he was camped near the mountain of Hashem.” Rashi [18:5] says that it was a praise of Yisro because he was living amidst worldwide honor and yet his heart inspired him to go out into the desert – for the purpose of learning Torah. Yisro wasn't a regular civilian, he was a King! Besides the fact it showed how amazed he was since he came out to greet Moshe, (as opposed to Moshe going to meet the King,) but he left his 'comfort zone' and came into the desert for the sake of Torah. He didn't show that he was better than others by sending messengers to bring Moshe all the way to Midyan. So when he saw Moshe sitting like a king, he felt that was not humility. Moshe then explained to him that he was judging Bnei Yisroel and therefore halacha was that the people should stand while the Judge or Rabbi sat, to show (another form of) kavod haTorah.

Have a wonderful Shabbos,
Nisso

Parashas Beshalach - Moshe's Greatness Before Matan Torah

I just learned a Gemara in Chullin (7a) which says the following story: Rebbe Pinchos ben Yair was going to do the mitzvah of freeing someone from captivity. As he was traveling, he encountered a river. He wanted to pass through it so he said, “Split for me, so that I shall pass through you!” The river responded, “You're going to do the will of Hashem but it's a sofek whether you'll succeed in saving the captives, however, I am also doing the will of Hashem and I am certainly succeeding.” So Rebbe Pinchos ben Yair rebuked him saying, “If you don't split now, I will decree against you that you'll never have water flow through you ever again!” And of course, the river quickly split. Once the river reverted, Rebbe Pinchos ben Yair told it to split two more times for the people behind him.

Rav Yosef said, “How great this man is - greater than Moshe and the 600,000 (who were with him,) because regarding Moshe, the sea split once, but here, the river split three times.” The Gemara then concludes that perhaps Rebbe Pinchos ben Yair really split it once too, therefore he's like Moshe.

Midrashim say that when Moshe tried splitting the sea, there was a back-and-forth debate as to why it should split for him. The Yam Suf would claim, “I am older, I was created on the second day, and so on....” However, Rebbe Pinchos ben Yair didn't have such a hard time with the River. The debate was short and it split without delay.

The Ohr HaChaim asks, “Why was it so hard for Moshe to split the sea, but Rebbe Pinchos ben Yair had an easier time?” He answers: When Moshe split the Sea, it was before Matan Torah, but when Rebbe Pinchos ben Yair split it, it was after Matan Torah.

After Matan Torah, creation is subjugated to Talmidei Chachamim who have the Torah. It's the key to controlling creation. Therefore, Rebbe Pinchos ben Yair told the River, “I have the Torah, you should split! If you don't then I will decree upon you that you will dry up!” And the River quickly split! The River knew that creation is subjugated to Talmidei Chachamim. The Torah says in Parashas Chukas, “Zos Chukas HaTorah – These are the chukim of the Torah.” Unkolus translates that posuk to mean, “Dah Gzeiras Deh'oraiisa – This is the Torah Decree!”

Another place where we see this is when Yehoshua split the Yarden with the Torah; the Kohanim took the Aron HaKodesh and as they put their feet into the Jordan River, the waters went back.

The Gemara in Chullin was just comparing Rebbe Pinchos ben Yair to Moshe in regards to how many times he split the body of water. On the contrary, Moshe was able to split the sea before Matan Torah, without using the Torah to subjugate creation. In addition, in this week's parasha, Rashi (14:22) mentions that when Moshe split the sea, all the waters of the world split too! This shows the greatness of Moshe! Kal v'Chomer, the Greatness of Hashem!

Have a wonderful Shabbos,
Nisso

Parashas Bo - Strengthening My Beliefs

I've always been intrigued by psychology and human behavior. Why do people do the things they do or say the things they say? What micro expressions do they display when hearing certain statements or comments? Why are some people more sensitive than others? Why do some people have a higher self-esteem than others? In order to understand more about the above questions, I started reading psychology books.

[Fun Fact: Everyone is born with healthy self-esteem. Somewhere throughout their lives, it has either been lowered or lost. For example: A young child doesn't mind asking for things they want (even from total strangers) nor do they care to (pardon my French) pass gas in public. They're not worried about what others will think about them. “They're Kids” - healthy kids!]

There's a concept I read about in psychology where a person verbally affirms his or herself to help raise his/her self-esteem. It's called, “Self Affirmation.” Verbalizing statements has a special koach to help believe something [positive] about oneself.

We also see this technique while learning Mussar; to help build one's characteristics (middos.) Rabbanim would go out to the forest or a quiet room where they could chant and ponder on a specific posuk or divrei chazal to instill it in themselves.

Where did this concept of verbalizing statements to help build good middos come from? Why does it have an effect on a person? Who says it works?

To answer my questions, I ask another question - from this week's Parasha. It says in the first two pesukim, “Hashem said to Moshe: Go to Pharoh, for I have hardened his heart and also the hearts of his servants - so that I can perform these signs [miracles] in their midst. And so that you may relate it in the ears of your son and grandson how I made a mockery of the Egyptians and the miraculous signs I performed among them; you will then know that I am Hashem.”

Why did the posuk say the word 'ears'? Why was it significant to add that word? And why is it that once we relate it, we will then know He is Hashem? What's the connection between verbalizing and believing?

I believe the reason why it mentioned “ears” is because it's the one part of the body where one can hear sound. Verbalizing is the best form of getting a message across; communication. In telling over a story or praise (verbally - so that the ears can hear,) says the Torah, it can also strengthen one's belief. So if communication via speaking to someone else can have an effect on one's own beliefs; then communication via speaking to oneself can also have similar affects.

Have a wonderful Shabbos,

Nisso

Parashas Va'eira - A Battle Between G-ds?

Pharoh, the king of Egypt, liked to be known as 'god'. In fact, he told the Egyptians that he was indeed a god. He woke up earlier than anyone else in order to relieve himself in the Nile River – to keep his secret discreet. Before makkas dam, Hashem asked for Moshe to meet Pharoh by the Nile River, early in the morning, to give him a message and simultaneously put him in his place.[1] (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' – which means 'as well'? The word seems extra because the posuk would have read well without it anyways and we know 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 one posuk in this week's Parasha: Hashem said to Moshe, "See, I have made you a G-d to Pharoh; and Aharon, your brother will be your spokesman." [3] Yonasan ben Uziel says on this posuk, “Why are you afraid of Pharoh? On the contrary! He's afraid of you, because I have turned you into a G-d.” His definition of 'G-d' is literal.

According to Yonasan ben Uziel, Pharoh perceived Moshe as a 'god' and he had a 'spokesman' (Aharon) who took care of what he (Moshe) instructed. Since Pharoh , too, viewed himself as a 'god' to the Egyptians, it seemed fit that he, 'too', called his spokesmen (wise men and magicians) to perform witchcraft.

Since the posuk mentioned the extra word, 'too', the Torah showed us 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 seem 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. Moshe, on the other hand, was the humblest of all men. He knew his success was from Hashem. He never let the 'power' get to his head. In addition, Moshe had tremendous amounts of Hakaras HaTov. An example is when Moshe did not want to hit the river to turn it to blood or the ground to turn it into lice. He felt that since he was saved by the river and the ground, he couldn't be the one to smite it. Therefore he felt the need to delegate it to Aharon.

Have a wonderful Shabbos,
Nisso

[1] 7:15

[2] 7:10-12

[3] 7:1

Parashas Shemos - Overcoming Obstacles

I used to work in a small office with someone who was not religious at all. We got to share a few stories - one I will never forget: He told me he use to have long payis, wear only white shirts, and never left his house without a black hat. I asked him, “What happened? How did you go from all that to not keeping Kosher, Shabbos,or anything else in between for that matter?” He told me he was “angry” at Hashem. Ever since he was a child, he felt as if Hashem 'abandoned' him. He lost a brother at a young age and when his mother passed away from a tumor, it triggered his 'separation' from Judaism.. At one point, he actually went onto a rooftop to jump off but then changed his mind. From that day on, he 'gave up' on Hashem and Judaism.

In this week's Parasha, the Torah says, “These are the names of Bnei Yisroel who came to Egypt...” Then it names the eleven sons of Yaakov, followed by, “All the souls that came from Yaakov numbered seventy; and Yosef was already in Egypt.”

Rashi asks; Weren't Yosef's sons included in the seventy? From the above posuk it doesn't seem like that; however, in Bereishis (46, 8-27) we see Yosef and his sons were indeed counted in the seventy. Rashi answers that the purpose of breaking it up a little was to let us know how righteous Yosef was. “He was the same Yosef who tended his father's sheep and now he's the same Yosef who is King of Egypt and he remained righteous,” he says.

Between tending his father's sheep and becoming King of Egypt, Yosef had many obstacles. He was hated by his brothers, he had been thrown into a pit, sold as a slave, seduced by Potifar's wife, accused of trying to rape her, thrown into jail, etc.

How was Yosef was still righteous (Yosef Ish Tzaddik) even with all the obstacles in his life?

There's a concept of 'surrendering' to the 'Higher Power' a.k.a. Hashem. At times when I feel like everything in my life is not going the way I want it to go (I'm sure a lot of you know what I am talking about – as the saying goes, “when it rains it pours,”) I feel like I can't handle it and I have no strength to do it on my own. It's a similar feeling to hopelessness or giving up; Yi'ush. For example: when someone loses an object and gives up on ever finding it. He feels there's no way he's going to get it back, so he transfers ownership to whoever finds it by giving up on looking for it. Surrendering is knowing a person can't handle a situation on his own, and asks a 'Higher Power' (Hashem) for help. The difference between the two is that by 'giving up' (miya'esh) you're putting Hashem aside, whereas by surrendering, you're putting your hope in Hashem.

A reason why Yosef was “righteous,” was not only because he went from tending his father's sheep to becoming King of Egypt. I think there's more to Rashi than meets the eye. He was righteous because of the whole journey in between as well. No matter how bad a situation got, Yosef always knew Hashem would never abandon him. We saw this when Yosef comforted his brothers, telling them, “Please don't be afraid. Come close. It was Hashem who sent me here to Egypt, etc.” In every situation, Yosef knew Hashem was behind it all and when obstacles got in his way, he put his faith in Hashem's Hand to help him out.

Kaveh El Hashem, Chazak v'Yametz Libecha – Have hope in Hashem, He will strengthen your hearts.

Have a wonderful Shabbos,

Nisso