Nisso's Torah Insights on the Weekly Portion

Parashas Matos & Masei - Blaming Others

2010-07-09T03:14:00.000-07:00

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

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

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

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

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

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

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

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

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

Have a wonderful Shabbos,
Nisso

Parashas Pinchas - The Love for Torah

2010-07-09T03:06:00.000-07:00

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

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

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

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

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

Have a wonderful Shabbos,
Nisso

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

2010-06-24T10:59:00.000-07:00

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

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

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

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

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

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

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

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

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

Have a wonderful shabbos,
Nisso

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

Parashas Korach & Chukas - Keeping mitzvos before knowing why

2010-06-17T12:09:00.000-07:00

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

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

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

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

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

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

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

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

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

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

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

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

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

Have a wonderful Shabbos,
Nisso

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

2010-05-27T11:29:00.000-07:00

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

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

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

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

Have a wonderful Shabbos,
Nisso

Parashas Bamidbar - Reaching Out to Someone Can Save a Life

2010-05-13T05:34:00.000-07:00

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

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

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

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

The Kohanim had responsibilities in keeping Bnei Kahas alive.

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

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

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

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

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

Have a wonderful Shabbos,
Nisso

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

Parashas Behar & Bechukosai - Verbal Abuse vs. Stealing

2010-05-05T10:56:00.000-07:00

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

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

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

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

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

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

Have a wonderful Shabbos,
Nisso

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

Parashas Emor - Kiddush/Chillul Hashem is easy to do

2010-04-30T01:56:00.000-07:00

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

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

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

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

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

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

Have a wonderful shabbos,
Nisso

Parashas Acharei Mos & Kedoshim - Taking Revenge

2010-04-22T10:49:00.000-07:00

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

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

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

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

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

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

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

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

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

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

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

Have a wonderful shabbos,
Nisso

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

Parashas Tazria - Metzora - Humility

2010-04-15T07:02:00.000-07:00

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

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

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

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

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

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

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

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

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

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

Have a wonderful Shabbos,
Nisso

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

2010-04-02T02:10:00.000-07:00

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

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

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

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

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

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

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

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

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

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

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

Good Shabbos and Chag Kasher vSameach,
Nisso

[1] 9:22-23

Pesach and Parashas Tzav - Praise the Lord !

2010-03-28T10:41:00.000-07:00

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

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

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

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

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

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

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

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

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

Chag Kasher v'Sameach,
Nisso

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

Parashas Vayikra - Don't emulate Robin Hood

2010-03-18T23:53:00.000-07:00

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

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

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

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

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

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

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

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

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

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

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

2010-03-12T03:16:00.000-08:00

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

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

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

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

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

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

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

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

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

Have a wonderful Shabbos,
Nisso

Parashas Ki Sisa - Hidden Miracles

2010-03-05T01:52:00.000-08:00

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

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

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

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

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

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

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

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

Have a wonderful Shabbos,
Nisso

[1] Shmuel I

Parashas Tetzaveh - We are what we wear

2010-02-26T02:46:00.000-08:00

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

It's a bit cliché, but very cute.

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

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

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

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

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

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

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

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

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

Good shabbos and Chag Sameach,
Nisso

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

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

2010-02-18T10:23:00.000-08:00

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

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

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

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

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

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

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

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

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

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

2010-02-14T00:27:00.000-08:00

~ This week's Dvar Torah has been sponsored L'iluy Nishmas: Olga bat Nazli Mazal ~
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Picture this: You're walking down the street and you see someone standing by his donkey. His donkey is so overloaded with merchandise, he looks like he's in labor pain. The Torah tells us that it's a mitzvah to help this guy unload his animal. That's pashut, right? The Torah also tells us that there's a mitzvah to help someone reload his donkey.

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

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

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

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

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

Chodesh Tov,
Nisso

Parashas Yisro - Teshuva is the best stain remover !

2010-02-03T11:39:00.000-08:00

~ This week's Dvar Torah has been sponsored for Refua Shelema: Rav Tuvia Kadish ben Chaya Meita ~

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

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

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

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

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

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

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

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

The difference between Judaism and other nations are pashut here:

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

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

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

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

May we be zocheh to do complete teshuva!

Have a wonderful Shabbos,
Nisso

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

Parashas Beshalach - We are NOT our emotions!

2010-01-27T12:01:00.000-08:00

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

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

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

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

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

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

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

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

Have a wonderful Shabbos,
Nisso

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

Parashas Bo - Miracles happen everyday, can you tell?

2010-01-20T11:15:00.000-08:00

This week's Dvar Torah has been sponsored for:
Refua Shelema: Leah Ayala Bas Yehudis
May you have health, happiness, and success!
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
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It says in this week's parasha that as the Jews left Egypt, not one dog lifted it's tongue at Bnei Yisroel or their flocks because they knew how to differenciate between the Jews and the Egyptians.[1]

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

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

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

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

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

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

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

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

Have a wonderful Shabbos,
Nisso

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

Parashas Va'eira - Nothing is hidden from Hashem!

2010-01-15T04:46:00.000-08:00

This week's Dvar Torah has been sponsored for:
Refua Shelema: Leah Ayala Bas Yehudis
May you have health, happiness, and success!
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
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Pharoh was the king of Egypt, who also liked to be known as 'god'. As a matter a fact, he told the Egyptians that he was a god. He claimed that he never had to use the toilets because he simply didn't need them. Before makkas dam (blood), Hashem asked for Moshe to meet Pharoh by the Nile River - early in the morning - because that's where he would relieve himself. [1] He woke up earlier than anyone else would in order to keep his secret discreet. He might be able to fool the Egyptians, however, nothing is hidden from Hashem!

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

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

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

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

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

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

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

Have a wonderful Shabbos,
Nisso

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

Parashas Shemos - Man proposes and G-d disposes

2010-01-08T02:13:00.000-08:00

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

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

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

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

Man proposes and G-d disposes!

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

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

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

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

Have a wonderful Shabbos,
Nisso

Parashas Vayechi - Fighting Our Yeitzer Hara

2009-12-31T13:35:00.000-08:00

In Parashas Vayechi, Yaakov was on his death bed. As the time drew closer, Yaakov called for Yosef and requested that his body be buried - with his father Yitzchak and grandfather Avraham - in Ma'aras Hamachpeila.

Yaakov specifically did not want to be buried in Egypt for several reasons:

It's soil will ultimately become lice.
The dead who are buried outside Eretz Yisroel will be resurrected only by suffering the pain of rolling through underground tunnels.
So that the Egyptians didn't turn his body into something they worship. [1]

Yaakov felt so strong about these reasons, he made Yosef swear to him that he would fulfill his wishes. Yosef agreed and then Yisroel (Yaakov) prostrated himself at the head of the bed.

Rashi gives two reasons for Yaakov's prostration:

Hashem's Shechina was there. (From here we see that Hashem's Shechina hovers above the sick person's head.
He was glad that his bed was complete (perfect): none of his offspring were wicked. Specifically, Yosef, who was loyal to Hashem as a slave, was held captive among other nations, and became a king, yet still conquered his Yeitzer Hara and remained a Tzaddik. [2]

The second reason Rashi gave blows me away. Yaakov was really old and literally on his death bed - yet he still prostrated himself because of the honor he showed for Yosef's success in fighting off the Yeitzer Hara!

Yosef was (a) hated by his brothers, (b) thrown into a pit with dangerous creatures, (c) sold to Arabs, (d) a slave, (e) seduced by Potifar's wife but fought it out and won, (f) thrown into jail, etc...

He was put through so many tests. He could have been angry at Hashem for having make him go through all those experiences, and instead, Yosef fought the battle until he won!

Things like this happen in our daily lives; whether it's someone who has a stealing issue, shmiras enayiim issue, low self esteem issue, etc... These are all things that can be conquered. Hashem doesn't throw at us tests which we can not pass. He has 100% confidence in us that we can conquer the Yeitzer Hara, otherwise we wouldn't be put in these tests to begin with.

Praiseworthy is one who fights his battles and wins. We see from Yaakov how honorable it is for someone to fight his battles (whatever they may be) and succeed. He put in the extra effort to 'salute' Yosef's victory even in a time of weakness and frail.

Fighting the best we can, showing Hashem that we are His true soldiers and His servants is looked highly upon.

May we all live up to Hashem's high expectations of passing all His tests!

Have a wonderful Shabbos,
Nisso

[1] Bereishis Rabba 96:5
[2] 47:31

Parashas Vayigash - Keeping a Safe Container

2009-12-24T11:35:00.000-08:00

Last shabbos, I went on a seminar called, 'Call of the Shofar'. It was a very nice shabbos. A lot of inspiration, learning, and connecting. "The organization creates and facilitates 'powerful, transformational experiences which combine ancient truths of Judaism, modern psychological knowledge and unique experiential processes.' The system combines; A clear understanding of principles that lead to personal wellbeing and relational health, safe opportunities to deepen individual awareness and ongoing communal support."[1]

It's the type of seminar where anyone could gain by going. Whether it's a person who wants to understand more about the Torah views on life, one who has an issue from his past and needs to deal with it, or even one who is looking to get trained on coaching other people. I would recommend it to anyone.

Over that weekend, I felt as if I was able to speak my mind without having to worry whether I wouldn't be accepted, would be mocked, or embarrassed. We were all able to be authentic. It was only because we turned the environment into our own 'safe container'. Some people shared pretty personal stories with the group and others even cried. After the weekend, we all felt a strong connection to each other because we'd opened up and went to great lengths not to cause other people embarrassment.

In Parashas Vayigash, Yehuda had a 'talk' with Yosef for keeping Binyamin, their youngest brother, hostage. The Midrash says Yehuda was furious! Some say his eyes were dripping with blood, while others say he would grind iron bars with his teeth; and others say he tossed a huge heavy stone in the air, caught it, and crushed it with his feet. [2] Yaakov said earlier, "If I lose Binyamin too, it will be as if I lost my wife Rachel, my sons Yosef, and Binyamin all on the same day!" This shows you how important it was for Binyamin to come back home with the brothers and Yehuda was willing to do everything in his power to bring Binyamin back.[3]

Yehuda asked Naftali to count the amount of districts there were in the capitol of Egypt. Naftali quickly returned saying twelve. Yehuda said he would wipe out three, and the rest of the brothers will each take one. "We will make sure that not one person will remain alive," he said.[4]

Yosef knew that he could not wait any longer. He must reveal himself to his brothers, otherwise they would destroy the whole city.[4]

The posuk says, "Yosef could not contain his emotions in the presence of all who stood before him. And he cried out, 'let everyone leave my presence.' No man remained with him, when Yosef revealed himself to his brothers."

An insight I want to share: Yosef also wanted to create a safe container. A place where he could share personal information with his brothers. Rashi comments that Yosef couldn't bear the fact that the Egyptians standing by him would be listening to what he had to tell his brothers, which would ultimately humiliate them. So he ordered the Egyptians to leave, so that the room (container) would remain safe.

Yosef tried protecting his brothers from humiliation, just like everyone over the weekend tried protecting one another by keeping the container safe and comfortable.

A special thank you to those who experienced last shabbos with me, and thanks to all my subscribers for reading.

Have a wonderful Shabbos,
Nisso

[1] For more info, visit: www.CalloftheShofar.org
[1] Bereishis Rabba 93:7
[2] Taken from The Midrash Says
[3] Bereishis Rabba 93:8

Parashas Miketz - No point in being Arrogant.

2009-12-17T12:11:00.000-08:00

This week's Dvar Torah has been sponsored for:
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Note: I apologize, I had NO time to proofread this week. Bare with the mistakes. - Thanks!

At the end of last week's parasha, Yosef was innocently thrown into jail. Rooming with him was Pharoh's baker and butler. They were both bothered because of a dream they each had. They asked Yosef to interpret it. Without going into details, Yosef's interpretation was accurate and fulfilled. To the butler he said he would live and remain Pharoh's butler, but to the baker he said he'd die. Yosef told the butler, "Remember me and mention me," for which Hashem punished Yosef with extra prison time.

For two years, Pharoh had very disturbing dreams. He couldn't remember the dreams until the day of Yosef's release. He asked all his men (astrologers, magicians, the wise, etc...) to interpret the dream, but Pharoh dismissed all interpretations.

The butler sent Pharoh a message saying,"Once, the Pharoh became very angry with me and the baker. We were thrown into jail, and one night, we both had dreams which neither of us understood. There was, however, one man in prison with us who interpreted it correctly. He was a young, Hebrew slave. Whichever way he interpreted our dream, it came true."[1]

Rashi explains, the reason the butler told Pharoh that Yosef was a "young, Hebrew slave" was because he was afraid Yosef would of been given the opportunity of high position by Pharoh. His implication of 'young' meant Yosef was a fool so he couldn't become ruler - 'Hebrew' meaning he didn't even speak the language of Pharoh so there's no reason to be ruler - and 'slave' implying he could never become ruler or dress in princely clothing because of Egyptian rules.

Why did the butler say these things? As mentioned above, he was afraid that Yosef would become ruler - so it was jealously?

Unfortunately, things like this happen all the time. A common example: You're good at your job and you're about to get promoted to a higher position. Suddenly, a co-worker overhears the news and begins to fret. It happens to be, this co-worker has been waiting for the same promotion. He figures, best thing to do is mention the negative trait of his competitor, more than the positive, hoping his boss would reconsider.

The Chofetz Chaim says that one who speaks lashon hara in a conceited way violates the commandment, "Be careful lest you forget Hashem your G-d." [2] This commandment prohibits us from acting arrogantly. If the speaker of lashon hara raises his own stature in people's eyes by degrading his victim, his offense is even more severe.

May we only see and speak of the good in other people. There's no point in trying to degrade someone else. The butler tried, hoping Yosef wouldn't get high authority, instead Yosef got it anyway.

Have a wonderful Shabbos,
Nisso

[1] Bereshis Rabba 89:10
[2] Sefer Chofetz Chaim - Hakdama; Mitzvos Lo Tasei's - #5

Parashas Vayeishev - Being a Two-Face

2009-12-10T11:47:00.000-08:00

This week's parasha is a biggie. There's a lot of information with a lot of questions. Without knowing much about Yosef, we could question, "Who is this man that's known as 'Yosef Hatzaddik'?"

Why question his title in the first place? Well, in this week's parasha, the Torah teaches us that Yosef would bring back bad reports about his brothers to his father, Yaakov. [Is that the way a Tzaddik deals with situations? Was it for toeles (beneficial) reasons? The Chofetz Chaim speaks about approaching the 'evil-doers' first. Was Yosef so sure his brothers wouldn't take his rebuke?]

Next, Yosef goes to his brothers (then father) and tells them the dreams he had. "We were binding sheaves, while my sheaf stood up straight, and yours prostrated themselves to mine..." "...Another dream I had, the Sun, Moon, and eleven Stars were prostrating themselves to me." [What was Yosef thinking when telling over his dreams? Was he bragging? Was he trying to tell his brothers how much better he was than them?]

The Torah tells us that Yosef's brothers hated him. It's one thing to hate a person without taking any actions, but the next part in the Parasha is Yosef's sale. His brothers tried to get rid of him, and sold him to Arabs. I think the hatred they had for him wasn't so diluted.

Some might start to question, "Who are these brothers?! They are supposed to be our shevatim?" And what about Yaakov, their father? Was it proper chinuch to treat Yosef better than the other brothers? The posuk tells us, "Yaakov loved Yosef more than any of his sons."

The answers aren't the point to my Dvar Torah which is why they aren't answered here. The truth of the matter is, we can NOT have ANY questions on Yaakov, nor his sons. They calculated every single thing they took action for.

One thing got my attention is: Rashi explains the posuk: "The brothers hated Yosef and could not speak to him peaceably," and says, "From their denigration, we learn how praise-worthy they are, because they did not speak one thing with their mouth while thinking another thing in their hearts."[1]

In other words, the brothers were not 'two-faced'. The Chofetz Chaim [2] speaks about the sin of being 'two-faced', which means outwardly smiling while inwardly feeling hateful. He says: Acting friendly in someone's presence while feeling hatred in one's heart can lead to disasters in human relations. The Torah teaches us [3], "You shall not hate your brother in your heart."

With the above said, you see that Rashi still 'praised' the brothers for not outwardly smiling while inwardly hating. I don't recommend emulating the brothers and speaking out your
negative thoughts to those you hate. I think this is something we can learn from!

On one hand, it's praise-worthy to refrain from being a two-faced individual; on the other hand, there is an issur deh'o'raisa to hate your brother in your heart. The best thing to do is to try and work out the reasons behind your anger and hatred for that person. If there's something bothering you, it helps to speak it out, and try to understand the reasons behind his/her wrong-doings.

Have a wonderful Shabbos,
Nisso

[1] Rashi 37:4

[2] Sefer Chofetz Chaim - in the Hak'dama: Mitzvos Lo' Ta'asei 7-9
[3] Vayikra 19:17

Parashas Vayishlach - Honoring Parents

2009-12-03T11:17:00.000-08:00

This week's Dvar Torah has been sponsored for:
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In this week's parasha, Yaakov sent messengers to Aisav to tell him he was back and wanted to make peace with him. They were given specific instructions on how to approach Aisav - they were told what to say and how to say it. "I have lived with Lavan and survived. I acquired oxen, donkeys, sheep, servants, and maids..." Yaakov instructed them to say.

Rashi explains this to mean: I have resided with the wicked Lavan and still kept 613 mitzvos - ['Garti' in the pasuk has the gematria value of 613]. [1]

The next posukim say: "The messengers returned to Yaakov saying... 'Aisav is coming to meet you with four hundred men.' Yaakov was very frightened and distressed." Rashi says, "He feared he might be killed and was distressed that he might kill others."

Question: Didn't Yaakov just send a message to Aisav saying he kept 613 mitzvos?!! For what reason was he 'frightened'?! Hashem protects a person who keeps His Torah and Mitzvos.

Another question I have: How is it Rashi explains that Yaakov kept 613 mitzvos, when Rashi in the next parasha says: Yaakov heard his son Yosef was eaten by wild animals, and tore his clothing, mourning for many days. "Yaakov did not fulfill kibbud av v'em for twenty years while he was at Lavan's house and two years while he was traveling back from Lavan's house, etc..." [2]

Yaakov feared that Aisav had more merit because he had honored his father all the years Yaakov was by Lavan, thereby giving Aisav success in war. [3] The Torah says one who fulfills the mitzvah of Kibud Av v'Em, prolongs his life. That was Yaakov's calculation.

If you think about it, Yaakov also fulfilled the mitzvah of Kibbud Av v'Em because Rivka instructed him to run away - to her family's house - where Aisav wouldn't think of searching for him there. So in reality, Yaakov did keep the mitzvah of Kibbud Av v'Em. That raises the same question: What was his 'fear' all about? He has the zchus of honoring his parents as well! If that's the case, then why did Rashi in the next Parasha say he did not fulfill Kibbud Av v'Em all the time he was living by Lavan?

I believe the answer is: Let's say, both Yaakov and Aisav fulfilled the mitzvah of honoring parents. Who was there to fulfill it more? Aisav was! Any time Yitzchak needed something, he was able to ask Aisav for it. He already had over twenty years worth the merit Yaakov did. That explains why Yaakov feared that Aisav would win.

I still don't have an answer for Rashi in the next Parasha. I only thought about this question this afternoon, so I didn't have time to look into it. If you have an answer, please email me. [By the way, I am sorry for this "quick, it's Thursday and you don't have a Dvar Torah" dvar Torah. I didn't have time to structure it better.]

We see the importance of Kibbud Av v'Em. It's not a simple commandment. Yaakov, our father (a huge tzaddik), who had faith in Hashem and wasn't scared of anything because he trusted in Him - was frightened because of the 'lack of kibbud av v'em' he might have had.

May we be zocheh to fulfill all 613 mitvos, whether in a good environment or bad one (like Yaakov did in Lavan's house!)

Have a wonderful Shabbos,
Nisso

[1] 32:5
[2] 37:34
[3] Bereishis Rabba 76:2

Parashas Vayeitzei - The Difference between a Tzaddik and a Rasha

2009-11-26T12:12:00.000-08:00

After receiving Aisav's brachos from Yitzchak, Yaakov was advised (by Rivka) to run away so that Aisav wouldn't kill him. Hashem revealed Himself to Yaakov through a dream to show him that He would be with him every step of the way.

Yaakov made a vow, "If Hashem will be with me, and guards me on this path that I am going on, gives me bread to eat and clothing to wear... I will surely give a tenth to You." Rashi explains the line of, "And give me bread to eat..." as: 'One who must search for bread is considered abandoned', for it says, "I have never seen a righteous man forsaken (abandoned) and his children searching for bread." [1],[2]

I got a little confused after reading this Rashi, because I recall learning by the incident of the Nachash (who convinced Chava to eat from the Eitz Ha'daas); that one of the nine punishments he got for causing this sin was, "And dust you shall eat all the days of your life." [3] Everything the snake eats tastes like dust. He is provided with food wherever he goes. No worries.

Question is: Why is that a punishment? It seems like a blessing to have food whenever, wherever he is. The answer I learned: Hashem provides to people when He wants nothing to do with them. The reason why Hashem brings suffering upon us is because He wants us to talk (cry out; daven) to Him. He wants a connection with us. By the nachash, Hashem didn't want to be bothered with him, so He granted the nachash enough sustenance for the rest of his life.

Does this seem a little contradicting with the Rashi I stated above? Hashem made a promise to Yaakov that He will provide bread for him to eat, and will not forsake (abandon) him. Seems like the same thing Hashem did for the nachash.

I believe the answer is: Hashem provided for the nachash all the sustenance he needed, because Hashem didn't want to have the nachash come begging for food. That's the difference between a rasha and a tzaddik! A rasha comes to Hashem only when he needs something from Him. If he sees he is lacking, he will suddenly make believe he and Hashem are "close," and would ask for help. A tzaddik, however, goes to Hashem for whatever the situation he's in. If the tzaddik is having a bad day, he will say, "Baruch Hashem!" If he has whatever he needs, such as: food, clothing, happiness, health, parnassa, etc... He will acknowledge it all came from Hakadosh Baruch Hu, and thank Him! He doesn't only 'connect' with Hashem when something bad happens, rather at all times.

That's why Hashem provided (everyday) both the nachash and the tzaddik "bread." Because Hashem knew the tzaddik wouldn't abandon Him. He would still keep the connection and praise Him. However, by the nachash, Hashem knew he would only come to Him when he needs something, therefore He provided only to push him away.

May we always have everything we need and acknowledge that it comes from Hakadosh Baruch Hu and thank Him both for the good events that happen to us and the bad.

Have a wonderful Shabbos,
Nisso

[1] Bereishis 28:20
[2] Tehillim 36:28
[3] Bereishis 3:14

Parashas Toldos - YOU control your happiness

2009-11-19T11:11:00.001-08:00

This week's Dvar Torah has been sponsored for:
Aliya Neshama: Fortune Mazal Bat Sarah
May your soul continue to rise...
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'Toldos' in English means descendants. The parasha starts off by saying, "These are the descendants of Yitzchak, son of Avraham." We are soon to be introduced to two famous, (very!) individual people, Yaakov and Eisav.

Yitzchak and Rivka had been married for twenty years with no children. They both prayed to Hashem to grant them a child and were shortly answered (because of Yitzchak's prayer), when she soon got pregnant.

This pregnancy was extremely painful. She literally felt as if there was a battle going on in her womb. Whenever she would pass a Bais Midrash she would feel a force wanting to get out of her womb, or whenever she would pass a place of idol worship she would also feel a force wanting to get out. She was confused as to what was going on.

Rivka questioned, "If this is what happens when one gets pregnant, then why did I desire this?!" I want to answer: [besides the explanation Rashi [1] gave as to why Hashem answered Yitzchak's prayer over Rivka's: Yitzchak was a tzaddik, the son of a tzaddik, whereas Rivka was a tzaddekes, the daughter of a rasha."] Hashem knew she would regret it, and didn't think this gift of children should come from her prayer, rather Yitzchak's.

She visited the Bais Midrash of Shaim to inquire about the pregnancy. He prophetically told her that she was carrying twins, that she would become the mother of two great nations. Although she is carrying them both together in her womb, once they are born, the world will be too small for peace between them. Therefore it makes sense they can't sit in peace together in her womb.

Shaim then told her, "The two nations you will bear will not become great simultaneously. The rise of one will depend on the downfall of the other." Rashi says that pashut pshat is, "They will not be equally great. When one rises, the other falls."

After reading this explanation, I felt I could apply this concept onto everyday life situations.

Example: A person can't be happy and depressed at the same time. In order to decrease depression, you should add happiness to your life. It can be done in many ways: You can learn to think positively, do something productive - which makes you feel good about yourself, connect with a friend, etc...

There are times when people have wonderful days. He feels like everything is going well in his life - got nothing to complain about. He has a wonderful family, good friends, learning or business is going well, etc... However at times, he may feel like he is challenged with a test he doesn't think he can pass. The evil inclination, trying to convince him to do something he knows he will regret in the future, instantly changes his mood from happiness to sadness or worse, even depression.

Rav Zelig Pliskin, in his book called 'Happpiness', explains the 'art of happiness'. He writes, "It's important to master the skill of 're-framing'. Definition: Events, situations and occurrences in themselves do not cause you happiness or unhappiness. It is ALWAYS your personal, subjective evaluation of those events that create your emotional reaction... If you evaluate or re-frame, something as positive, you will experience happiness, joy, serenity, relief, or pleasure. It is your own way of thinking about something that creates your emotional reactions."

I find, when you leave room for the negative thoughts to pop into your head, it can be very controlling. The trick is to stop negative thoughts from popping in right away. Fill your head with positive, reassuring affirmations. By doing that, you won't have room to let the sadness, annoyance, frustration, anger, distress, or suffering 'take over' or influence the positive mind-set.

"When one rises, the other falls!" It's in OUR control to decide whether we want to let the negative emotions to take over and rule.

I give us a blessing that we should all continue to be strong and happy in whatever situations arise and to always evaluate them positively.

Have a wonderful Shabbos,
Nisso

[1] 25:21

Parashas Chayei Sarah - Go from being Cursed to Blessed !

2009-11-12T11:16:00.000-08:00

This week's Dvar Torah has been sponsored for:
Yeshua: Baruch ben Chana
May Hashem grant you Yeshua, Bracha, Hatzlacha, Parnassa, and Briut.
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In this week's parasha, Avraham instructed Eliezer (his servant) to find a wife for Yitzchak. Avraham thought, "Yitzchak is getting old, and he still has no children. I think it's time for him to get married." Avraham demanded that Yitzchak marry only within his family, because they are blessed. [1] "Even though my relatives are idol worshipers, they still have potential for holiness and are capable of doing teshuva," Avraham told Eliezer. [2]

Eliezer got excited because he felt it would be amazing if Yitzchak married his daughter, but Avraham reminded him that he is a descendant of Canaan, whose family has been cursed and Yitzchak was blessed. "A cursed one and blessed one cannot unite," he told Eliezer. [3]

You might ask, "What was Eliezer thinking?! He was a slave, a Canaani! Did he actually think his daughter was worthy of marrying Avraham Avinu's son?!"

Truth be told, Eliezer wasn't a simpleton. He was a tzadik! He went from entering Avraham's home as a slave, to the status of Avraham's outstanding student who took his Torah and passed it on to others. He learned from Avraham and was also very big into chesed and hachnasas orchim. He was able to control his Yeitzer Hara like Avraham, and even resembled Avraham outwardly. [4]

As a matter of fact, by serving Avraham faithfully, Eliezer elevated himself from the category of being cursed to being blessed. That's why he had his daughter in mind to marry Yitzchak - because he thought she was blessed too. [5]

Having learned the above details, I couldn't help notice the chesed Hashem does for us:

Eliezer was cursed because he was a Canaani, however, after working hard and proving his faithfulness to Avraham, Hashem transformed the curse to a blessing. Let's take it up a notch: Let's say it was nigzar (decreed) upon us that something bad will happen (chas v'Shalom). Doing what Hashem wants from us and being His faithful children will surely take away this evil decree and bring a blessing upon us. I don't see a difference between being cursed and now blessed, to having a bad decree on us which can be changed to a good one.

When I was younger, I use to be a trouble-maker. I remember thinking, "My parents think I am a bad boy, so why not just continue being bad." It seemed like there was nothing I can do to change the way they viewed me. Of course, I wasn't exactly thinking very maturely then.

Sometimes a person thinks to himself, "I already have a bad decree on me, and there's probably nothing I can do to can change it, so I might as well continue misbehaving." OR "I am going to die someday anyways, so why not continue smoking?" - whatever the case is, there's always another option.

For those who think they have the worst 'luck' in the word, it can change. Everything is min hashemayim. It's up to us to do the Will of Hashem and be his faithful children. We see this from Eliezer who was cursed, but because of his hard work and loyalty, he was able to uproot the curse and replace it with a blessing.

May we always be showered with blessings and keep doing the Will of Hashem.

Have a wonderful Shabbos,
Nisso

[1] Bereishis Rabba 57:2
[2] Midrash HaGadol 24:3
[3] Tiferes Tzion
[4] Bereishis Rabba 59:11
[5] Tiferes Tzion

Parashas Vayera - Honor me; by being my guest !

2009-11-06T01:15:00.000-08:00

This week's Dvar Torah has been sponsored for:
Yeshua: Yakov Moshe ben Faiga
May Hashem grant you Yeshua, Bracha, Hatzlacha, Parnassa, and Briut.
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In this week's Parasha, we learn the importance of how to look positively at situations. I have been talking to a lot of different people in the last couple weeks, and I find that everyone has different ways of looking at the same situation.

I don't want to get into details of what our conversations consisted of. I do not want to disrespect their views because I accept their views and opinions. I did, however, find that Avraham Avinu also had his own way of looking at things. A special way:

He had just preformed his bris mila and on the third day (the day it hurts the most) he waited by the entrance of his tent in order to invite and serve guests. Even though he was in a lot of pain, the thought of 'not being able to fulfill the mitzvah of hachnasat orchim' hurts even more.

Hashem wanted him to rest and recover from the bris, but the pain of not fulfilling this mitzvah was distracting him. Hashem even brought the sun out - powerfully - in order that Avraham Avinu wouldn't be burdened with travelers. That didn't stop Avraham. When it had been a while since any travelers passed by his tent, he started to get sad. Hashem saw that not being able to serve guests was even more painful, so He sent three angels disguised as men.

There's a saying, "Guests and fish start to smell after three days." Sometimes people feel like guests either intrude, or start to get annoying after a certain amount of days. People feel like they have done so much for the guest, that they might be taking advantage of them to some extent. I've heard it many times from other people. Truth is, it depends on the person staying over. Some people just get 'too' comfortable, you feel like they will never leave.

Avraham Avinu, on the other hand, looks at it much differently than others. He tells the 'men', "I will get bread and you will sustain your hearts. Afterwards you will continue on your way because it is for this reason that you have passed by your servant."

Rashi [5:18] comments, "What does this mean, 'It is for this reason that you have passed by'."? He answers, "You have passed by for my honor, as in, 'It is a privilege to be able to serve you. You are doing me a favor, and I thank you!'"

Avraham Avinu didn't know what type of guests these men would be. He invited them wholeheartedly. His focus wasn't on 'how much will I be taken advantage of?'; 'How long are they going to be here for?'; 'How much is this going to cost me?'; or 'How much do they have to offer?' His focus was solely for the purpose to doing Hashem's mitzvah of serving guests. It was all about giving, and not taking.

That was Avraham and Sarah's midda. They were givers. When someone wants to do something so much, Hashem will make it possible. In the above case, Hashem saw how much Avraham wanted to give so much to guests. Even at a time of recovery from illness and pain, Avraham couldn't think of doing anything else but give. And so, Hashem made sure to give him the opportunity.

In the very same Parasha, Sarah gives birth to Yitzchak at a very old age - 90 years old. Everyone was talking about her, "She probably found a baby in the field and decided to keep him. It's possible it isn't even their child!" etc... [1] Hashem made Avraham and Yitzchak look exactly alike. Nobody could claim Yitzchak wasn't his child. In addition, Hashem made a miracle that all nursing mothers dried up, and Sarah had plenty of mommy's milk. Women were lining up by Sarah's tent to have their babies nurse from her. [2]

The point of bringing the above midrash was to show you the miracle Hashem did for Sarah. It was her nature to give to others, and now, she was able to provide for everyone's child. The same applies by Avraham, who wanted to continuously give - Hashem made it so that angels in human uniform would be guests by him. All this was done in order for Avraham and Sarah to do what they loved doing: GIVE.

I give us a beracha that we see situations in a different light. View them all with positive perspectives and feel optimistic about life.

Have a wonderful Shabbos,
Nisso

[1] Baba Matziah 87a
[2] Bereishis Rabba 43:13

Parashas Lech Lecha - Being Faithful to Hashem

2009-10-29T11:49:00.000-07:00

This week's Dvar Torah has been sponsored for:
Refua Shelema: Leah Ayala Bas Yehudis
May you and your family have health, happiness, peace and success!
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At the end of last week's parasha, the Torah mentions the ten generations from Noach to Avram. According to some commentaries, last week's parasha was also the beginning of Avram's ten trials (tests) by Hashem.

The generation of his time were very corrupt. There were those who rebelled against Hashem and those who completely denied His existence.

It was Avram (better known as Avraham Avinu) who brought Hashem's name back into this world. Avram did anything and everything he could do to sanctify Hashem's name. He believed that this world was so complex, there's no way it had no creator. This indeed was the first test Avram had passed, according to some commentaries.

Avram's father, Terach, had a business selling idols. At a young age, Avram convinced the customers who entered the store, that they were wasting their time buying these idols. He claimed, "Aren't you embarrassed to buy an idol which was made just yesterday by my father? You are older than the idol, and you're worshiping it?" or "You say thieves stole your idol? If your gods were unable to protect themselves, how do you expect them to protect you?!"[1]

One day, Avram decided to smash all the idols in the store while his father was away. He put the hammer besides the biggest statue and told his father, "This statue got upset at the other ones and destroyed them." Terach replied, "That's non-sense, son. You know they can't move or talk!" Avram retorted, "Think about what you just said. If that's the case, why do you even worship it?" [1]

Another story we have all heard of was when Avram was thrown into a fiery oven. In fact, that was his second test, according to some opinions: King Nimrod wanted to give Avram a second chance to worship him and his idols. All he had to do was bow down to the king and his idols. Avrom refused saying, "I will never forsake Hashem! He is the one who should be served, not a fake god like you!" [2]

Nimrod's slaves grabbed Avrom and threw him into the fire. Hashem Himself went to save him from the fire. Avrom walked out unharmed. Nimrod was speechless and decided to bow down to Avrom. "Do not bow down to me, rather to the living G-d, Creator of the Universe," Avrom said. [3]

The next (and some say the first) trial was Lech Lecha; Avrom was commanded to leave his land and travel to an unknown destination. [for more information on this test, see last year's dvar Torah: http://sharingtorah.blogspot.com/2008/11/parashas-lech-lecha.html].

Avrom had gone through a lot and sacrificed a lot on behalf of Hashem. He did not have a 'smooth-sailing' life. He put a lot of effort into what he believed in. A lot of us are afraid to stand up for what we believe in, especially if our spirituality or health is at risk.

There are people who get involved with the wrong crowds; they think it's better being involved with a certain crowd even though they speak bad about other people and steal only because it's better than having no crowd. Or they might see a friend do something terribly wrong but they're are too 'scared' or 'nervous' to tell them it's wrong because they don't want to be made fun of, or talked bad about by others.

Avrom didn't care about what others around him thought. He was disliked and bashed by everyone around him, but he didn't care. He knew he was doing the right thing by bringing awareness of Hashem's name to the world, and he wasn't going to let other people's actions influence him. Avrom was the first to initiate and maintain spirituality regardless of how many people fought against him.

We should all learn from Avraham Avinu to take religious observance to the next level; putting aside our kavod for the sake of Hashem. If there's someone who is trying to convince us to do something which might not make Hashem happy, let us stand up for ourselves and say 'no' just like Avrom did before he was thrown into the oven.

May Hashem grant us the courage to do His will and to not be influenced by others.

Have a good Shabbos,
Nisso

[1] Bereishis Rabba 38:19
[2] Midrash HaGadol 11:28
[3] Bais Hamidrash Chadra

Parashas Noach - Keeping a kesher with Hashem

2009-10-22T11:15:00.000-07:00

There's a lesson in Parashas Noach which I think we can all relate to in one way or another. A common example is not thanking Hashem enough for the health we have.

In other words, let's say we've been ill for days/weeks, we cry to Hashem, "Please heal us!" However, when we feel much better, we intend to stop talking to Him. When things are going really well for us, we intend to forget who is behind it and act as if it's naturally the way the world works.

In this week's parasha, Hashem brought upon the world a mabul (flood). The cause for this was the life-style before the mabul which was similar to life on Gan Eden. Life was great!

A couple examples the meforshim bring: Human beings possessed strength which did not weaken once they reached an old age, rather they only got stronger. Ie: They were able to uproot full size cedar trees, or they considered lions (and other scary beasts) harmless as flies. [1] Another example was that a newborn child was immediately able to stand, walk and talk. Additionally, no child would die in the same life-time as their parents or grandparents.[2]

Other examples given: They worked their fields once every forty years, because their fields produced a sufficient amount of crops for no one to ever go hungry. There was no change in seasons. The weather was beautiful all the time. [3] And the biggest one of all; they knew nothing about suffering of any kind! [4]

Since everything was perfect, people everywhere questioned, "Why do we need to give authority to Hashem? We don't need His help anymore! We've got food and water to last us forever, we don't get ill, and there's NOTHING else we need from Him."

Can you imagine saying that to your parent? They've done so much for us, but now that we're all taken care of we don't need the people who brought us into this world?!! It's no wonder why Hashem chose to destroy the corrupted people. But as always, Hashem is merciful, which is why he instructed Noach to build an Ark and to save the human race. [5]

Chazal say the reason why Hashem brings afflictions upon us is because we are lacking in communication with Him. He wants us to talk to him.

I remember when I was younger, I had a friend who came from money - an extremely wealthy family. I once told her how lucky she was because she got money whenever she wanted, she had very nice clothing, a live-in maid, etc... Life seemed perfect. One day this person started crying to me saying, "You always thought I was lucky. And I always wanted to tell you this -- I would rather be in your life position than mine! Yea, it's nice, I don't clean my own room, and have lots of clothing, but the thing I want most I don't have!" I was a little confused, so I asked what she meant. She continued, "My father tries getting me out of his way by giving me money. He always tells me to go shopping or go to the movies just so that I'm not home - 'in his face.' I can tell you from experience, I would much rather have a father than wealth!"

After she told me that, I had a different perspective on things. It helped me realize how lucky I was, not her! We all need our parents. They are our guides in life, our role-models. Hashem is the opposite of this girl's father. Hashem wants a kesher with us. He wants us to talk to him. If not, He has no choice but to pull us towards Him by afflicting us.

I give us a bracha that we realize the good Hashem does for us and that we should always have Hashem in our minds. Whether things seem to be going bad or good for us, we should always continue to talk to Him.

Have a good Shabbos,
Nisso

[1] Bereishis Rabba 34:13
[2] Bereishis Rabba 36:1
[3] Midrash Tanchuma Bereishis 40
[4] Midrash HaGadol 6:4
[5] Sinhedrin 108

Parashas Bereishis - Loose Lips Sink Ships

2009-10-14T13:27:00.000-07:00

This week's Dvar Torah has been sponsored for:
Refua Shelema: Pesach Ben Sarah
May you have health, happiness, and success!
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

Woah! Sefer Bereshis - It's packed with a lot of fun stories and lessons. This is going to be my second year writing. I am very excited and again I want to thank you subscribers for giving me the drive to continue writing.

In this week's parasha, there's an extremely life-threatening lesson I hope we will be able to work on this year. It's something that doesn't pop up once a year, month, or week. It's something to be worked on everyday. It's something we can't run away from; rather, something we can prevent.

Anyone who knows me, knows what I am talking about: the power of speech.

When Hashem created Adam v'Chava, He told them they may help themselves to anything in the fields with the exception of one tree, The Eitz Hada'as. Hashem warned them, "...for on the day you eat from that tree, you shall surely die!"

Hashem gave the Snake the power of words and the ability to walk upright in order to serve mankind. [1] The problem is, those powers were used against us. The Nachash convinced Chava to eat from the Eitz Hada'as, and death was then introduced - for the first time - to this world.

You always hear exaggerations; lashon hara can cause so much harm! Destroy shidduchim, family, business... It can even kill. Unfortunately, this is NOT an exaggeration, and we have this week's parasha to prove it.

The question is always asked, "...but the Snake didn't really speak lashon hara, he just lied! Lashon hara is saying something negative which is also the truth. So really, lashon hara wasn't what brought death to this world."

In Sefer Chofetz Chaim [2], Rav Yisroel Meir writes, "It's forbidden to say something bad about a friend even if it's 100% true! The sin is called, Lashon Hara. An even worse prohibition is saying something false about someone. That is called Motzei Shem Rah - bringing out a bad name."

'Motzei shem rah' is under the category of Lashon Hara. There are lots of sub-categories such as: motzei shem rah, rechillus, api t'laseh, etc...

The Nachash enticed Chava to eat from the tree by telling her, "Hashem doesn't want you eating from this tree, because that's where He got all His power from. He doesn't want any competition and therefore prohibited you from eating it." Then the Nachash pushed Chava onto the tree making her touch it (after she claimed it was 'forbidden to touch'). The tree wasn't forbidden to touch, however - although that's what Adam told her in order to keep her away from the tree.

Obviously this tree isn't where Hashem got His powers from. The Nachash lied in order to convince Chava to err. So the truth is, death came to this world because of motzei shem rah; a form of Lashon Hara.

Perhaps we can try to prolong each other's lives by refraining from evil words. Let's be known as "Hashem's children"and bring life instead of death.

Have a wonderful Shabbos and Shana Tova,
Nisso

[1] Maharsha; Sinhedrin 59
[2] Hilchos Lashon Hara: Klal 1 Halacha 1

Parashas Vezos Habracha & A Special Thank You!

2009-10-08T12:23:00.000-07:00

This week's Dvar Torah has been sponsored for:
Aliya Neshama: Shafika Bas Chasiba
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

To the special subscribers, who encourage me simply by being on the list,

Baruch Hashem, I have had a very successful year writing the Weekly Parasha Divrei Torah, finishing several masechtas, and sticking to my Kollel routine.

I've had more than a handful of people who wanted a Dvar Torah sponsored either for a Refua Shelema, Hatzlacha, Yeshuah, Mazal to Conceive, Aliya Neshama, Mazal in Business, etc...

In addition, I wanted to let you all know that you are able to share a portion in my Torah learning by sponsoring either a week, month, or year. I would say the names (example: Leah Ayala Bas Yehudis for a Refua Shelema) everyday before starting seder. You may also reserve a week - months in advance.

I have spoken to the posek (Rabbi) of my community, and he said people may certainly use their maaiser (tithe) money to help support my learning and to partake in the schar (merit.)

Bli Ayin Hara, I have about 200 people I send out my divrei Torah to weekly and the list continues to grow. Either way, if you aren't able to help monetarily, I still thank you very much because by your subscription alone - it gives me tremendous chizuk to continue writing!

There's a posuk in Parashas Vezos Habracha: "And regarding Zevulun he said, Rejoice Zevulun in your departure; and Yissachar in your tents... for by the streaming of the sea they shall be nurtured and the hidden treasures of the sand." This posuk describes the partnership between Zevulun (who would work) and Yissachar (who would learn and be supported by Zevulun). Since they are partners, whatever Torah Yissachar learns, Zevulun gets an equal amount of merit.

Zevulun's name was mentioned first. Why? You'd think Yissachar's name should come first because they are doing the will of Hashem and learning Torah. Rashi answers since Zevulun was responsible for Yissachar's Torah learning, the Torah honored them first. We can see the importance of supporting Torah.

The Ohr Hachayim explains; 'Rejoice Zevulun in your departure,' to mean: Zevulun, since you are engaging yourself in business for the sake of Yissachar's Torah learning, you should be happy and rejoice because all the work/profit you are making are now converted into mitzvos.

Additionally, 'for by the streaming of the sea they shall be nurtured,' Rashi says, "Zevulun and Yissachar - to whom the sea streamed abundant wealth." It seems from there that when one supports Torah or learns Torah, Hashem gives them plenty of means to sustain themselves. It's a win/win situation.

May we be zocheh to get all the brachas in the Torah. Have a Good Shabbos and Chag Sameach!

I sincerely thank you all,
Nisso

Parashas Ha'azinu - Cracked Pot

2009-09-22T12:50:00.000-07:00

This week's Dvar Torah has been sponsored for:
Yeshua: Gittel Sora Yirtza Bas Rochel Leah
May you have healthy children and imy'H an easy pregnancy!
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

We are currently in the days of Aseres Yemei Teshuva - the period between Rosh Hashana and Yom Kippur. It is the week where Hashem finalizes the outcome of our year based on our actions. The next several days should be taken very seriously, with contemplation of each action. It is a time to do more teshuva, tefilla, and tzedaka than usual.

This Shabbos is Shabbos Shuva, where we will be reading Parashas Ha'azinu. It poetically describes what will happen to Bnei Yisroel until the end of days. In the beginning, Moshe summoned the Heavens and the Earth to witness that he warned Bnei Yisroel to keep the Torah.

Moshe says, "When I pronounce Hashem's Name, give greatness to our G-d. The Almighty's works are flawless, for all His ways are just. A G-d of faithfulness without injustice, He is righteous and upright." Rashi comments: Even though He is strong; when he brings punishment on those who go against His will, He acts justly, for His works are complete (flawless.)

This reminded me of a time when a friend called me from America complaining how 'unfair' Hashem was. How Hashem gave him this extremely hard nisayon which he can not seem to overcome and that Hashem is just 'unfair!'

It sounded like he was saying that Hashem had made a mistake (chas vShalom); that Hashem put him in a situation which He should not have put him in because of his lack of self-control, self-assertiveness, and self-esteem.

He was upset because he was 'placed' into a family that didn't pay much attention to him. His father was never home and he was always getting pushed around by his older brothers. Now, he feels like Hashem isn't helping him out with his struggles and any direction he goes, he feels like he will stumble. "I have every reason to be upset at Him," he said to me.

Hashem does not makes mistakes. Everything happens for a reason. It is very hard to grasp at times (especially when we are dealing with something frustrating,) but we just need to believe that what happens is for our own good and it did not happen by accident. Instead of trying to rationalize the reason you act a certain way, just try to mend your ways. What happened, happened. Now it's time to look to the future and see how you can make things work with your specific situation.

I have a short slide show which is very inspiring. I think everyone should see it. I uploaded it onto my site (which is only used for downloading files; which is why you won't see any web-sites. I am waiting for this domain name to expire so that I can get a new one.)

The site address is: http://www.rabbinisso.com/cracked-pot.pps

Don't get the wrong idea - it's not saying you shouldn't fix your 'cracks', and should just live with them. On the contrary, the first thing someone should do is try to fix their cracks, but sometimes things aren't repairable, in which case we need to concentrate on the positive.

I give us all a beracha: we should realize that the hardships in our lives don't happen by accident and that there is One above running our world to our benefit. We might not recognize these as benefits yet, but after 120 years, it will be crystal clear.

Gmar Chassima Tova,
Nisso

Parashas Nitzavim & Vayelech - Vivid memories...

2009-09-10T12:19:00.000-07:00

This week is a double parasha (Nitzavim and Vayelech). Two short parashas, however, combined together makes it long. Actually, (food for thought) a person might feel a little scared/worried to take upon themselves a goal because it might be too big and impossible to complete. That is just our mind playing tricks. For example: Someone can look at a masechta of Gemara and think it's out of his league - too big for him to finish. However, if you break it into smaller parts, something that was once intimidating isn't anymore.

Another example is when someone is stressed out because he/she is so overwhelmed with work, studies, family etc... A lot of people think they have BIG issues, but if they categorize them and list their issues, they will be surprised to see it's not such a big issue after all. It just seems big because it's not organized into different segments. We see the same tactics apply - breaking something into smaller parts. You can look at cleaning the WHOLE house, or cleaning one room after the other.

Now back to this week's parasha - but before I begin, I just want to let you in on a personal story.

My wife and I bought a 'One-Year Pass' to the Jerusalem Biblical Zoo (in Bayit Vegan.) We had a lot of fun, sadly though, it just expired a couple weeks ago. Before buying it, we were trying to weigh out the advantages and disadvantages of buying it. The only disadvantage we could think of was that the bus ride was an hour and thirty minute away from our apartment. Going with two kids for an hour and a half each way was no walk in the park. It required a lot of patience and nosh. (Using the tactic above, we looked at it as if we were only taking the kids on one bus at a time. Incidentally, when we approached the second bus stop, we had just missed the bus, and had to wait an hour for the next one. Can you imagine? But we had a great time and the kids were well behaved, baruch Hashem. Always bring animal crackers to the zoo, hehe.)

The biggest advantage we took in account which lead us to buy the pass was: being able to give our kids a fun learning experience. We thought it would be easier for them to learn their animals. As a matter a fact, it worked very nicely. We went a bunch of times throughout the year and with every visit, it was more educational.

In this week's Parasha (if you're still reading, thanks for hanging in there,) there's the mitzvah of Hakhel. It's a national assembly event every seven years, where you hear the king read the Torah. The posuk says, "Assemble the nation - the men, women, children, and the convert of your towns. In order for them to hear and learn to fear Hashem, your G-d, and they will make sure to fulfill all the words of the Torah." Rashi asks, I understand the men would come to learn and the women would come to hear, but why the children? He answers, "To bring merit to those (the parents) who brought them."

Another answer is because a child will gain much more from the experience of traveling up to Yerushalayim, holding his parents' hand, going to hear the king read from the Torah. It's exciting for a child and when you bring them and they see what's going on with their own eyes, as opposed to hearing about it, the child remembers it more. It's more vivid to him/her.

That's the reason why my wife and I bought the yearly passes to the zoo. The experience of being there and seeing as opposed to hearing can have a great impact on our children. My daughter knows her animals very well, bli ayin hara. Now when we show her a book with animals in it, she's able to tell us what type of animal they are.

Make sure to make our kids' learning experiences 'hands on' in order for it to be memorable for them. This also applies to us grown-ups as well. When there's a practical application to something we've learned, it stays with us longer.

Have a wonderful Shabbos,
Nisso

P.S. Thanks for reading!

Parashas Ki Savo - Strengthening the observance of Torah

2009-09-03T11:28:00.000-07:00

This week's Dvar Torah has been sponsored for:
Yeshua: Moshe Efraim ben Bracha
May Hashem grant you Yeshua, Bracha, Hatzlacha, Parnassa, and Briut.
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

In Parashas Ki Savo, we read something which we are already familiar with (from past parashiyos) yet, the Torah still felt it necessary to mention again. As a matter of fact, the remaining parashiyos of Sefer Devarim refers to it: strengthening the observance of Torah.

In the third aliya (which only has four pesukim) says, "This day, Hashem commands you to perform these chukim, mitzvos and mishpatim; And you shall observe and perform them wholeheartedly and with your whole being. Hashem has distinguished you today to be for Him - a treasured people - as He said to you, and to guard all His mitzvos..."

Generally, when something is repeated, it's usually something important. You can't tell your kids enough times to "be careful not to get hurt." A famous example is when a parent tells their kid(s), "Please, if you are going to borrow the car, be careful not to get into an accident." I think it's a very funny statement; almost as if the teenager wants to get into an accident? I don't think they need such a reminder. (Then again, I don't have any teenagers yet, nor do I own a car.)

Another example: I was once putting schach on my sukkah, (standing on a ledge on the third floor) when my wife told me, "Be careful not to fall. --I know I don't have to tell you, but I just feel like I need to say it." I thought about her words, and it was pretty funny because everyone has the habit of telling others to be careful. "Do I really want to fall? She seriously didn't have to mention anything about being careful. Falling wasn't on my list of things to do," I thought. But when someone is so special to you, you make sure to 'remind' them even though they totally don't need the reminding.

In this case, Hashem, our Father, loves us very much because we are His treasured children. This constant 'reminder' of 'being careful' is solely for our sake. By performing these mitzvos, we will be zocheh to all the berachos which are stated in the Torah. They are not, however, the ultimate reward for fulfilling the Torah, nor are the curses the ultimate punishment for its violation.

In the seventh aliyah, Moshe re-emphasizes all the miracles Hashem performed for Bnei Yisroel (in Egypt and in the midbar) to motivate them to keep the Torah. He reminded them about the great signs and wonders Hashem did; for forty years their clothing and shoes did not wear out, etc... The Ramban learns this as a warning, "After forty years of teachings, you should be able to understand that your success lies in the keeping the Torah and mitzvos."

What Moshe Rabbeinu did (when re-emphasizing the goodness Hashem performed for us in order to motivate us to keep His Torah) can be used for other things as well, such as Teshuva. I just heard a shuir by Rav Akiva Tatz saying, "Before a person thinks he's going to sin, he should picture a scenario which will frighten him and which will get him to think that maybe it's not such a good idea to do this aveira. Example: Picture a dog in front of you and if you sin, it will bite you." It's basically a mechanism which will 'remind' you not to sin and what could happen if you do.

By keeping Torah and refraining from sin, we should be zocheh to do complete teshuva, so that Hashem will inscribe and seal us in the good books and grant us all the berachos mentioned in the Torah.

Have a wonderful Shabbos,
Nisso

Parashas Ki Teitzei - A second chance available if need be.

2009-08-27T12:06:00.000-07:00

This week's Dvar Torah has been sponsored for:
Aliya Neshama: Mindel Adina bas Rav Nosson Zvi
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

In the very end of this week's parasha, there's a section we read twice a year. The first time is this week - Parashas Ki Teitzei, and the second time is the shabbos before Purim, Shabbos Zachor.

The Hebrew word for zachor means remembrance. The Torah says to remember what Amalek did to us on our way out of Egypt (immediately after the miracle of the splitting of the sea.) Nations everywhere were impressed by the Ten Plagues and the splitting of the sea. They were all scared to attack Bnei Yisroel, because "Hashem was on their (the Jews) side."

The Torah instructs us to keep the mitvah of remembering Amalek. Why Amalek as opposed to other nations? The answer is: it was davka the time after Hashem showed the whole world His strength and His love for the Jews - Amalek decided to attack.

Anyone who witnessed this miracle of Yam Suf would never have thought to fight with Bnei Yisroel because of the protection they had. Amalek, however, due to their atheist beliefs, did not see it as Hashem helping the Jews rather - they got lucky.

Rashi says, "They (Amalek) cooled you (Bnei Yisroel) off from your boiling heat (from being on fire.) For all the nations were afraid of waging war against you, until they commenced, preparing the way for others." All of the nations were afraid of the Jews - afraid of Hashem - until Amalek showed the world there was nothing to be afraid of (chas v'Shalom) and initiated the attacks. Therefore, we have a special mitzvah to remember what Amalek did.

This week, I heard unfortunate news that my friends (two brothers) were sitting shiva for the loss of their sister. [This dvar Torah is being written in zchus for her neshama (Mindel Adina bas Rav Nosson Zvi) to have an aliya.] It reminded me of a shuir I once heard. The rabbi explained why a person mourning for his parents sits for only one year and then the mourning period ends. The Gemara [1] says a person doesn't have a strong connection to the deceased in his heart after twelve months; "Ein Hameis Mishtakeach Min HaLev Ela Shnaim Aser Chodesh." (Obviously, the family member doesn't forget about the deceased, it's just the intense emotions wane.) There's another Gemara [2] that says, "Don't cry for a meis too much because Hashem asks, 'Who are you to mourn more than Me?'"

As I was listening to the shuir, I asked myself, "What's one to do by the parasha of remembering Amalek during a leap year? If it takes twelve months for something to be 'forgotten' (according to the lashon in the gemara) then how is it we can go thirteen months without 'remembering Amalek'?"

Then I remembered reading in halacha: On shabbos zachor, while hearing the parasha of Amalek, a person must have in mind the mitzvas assei to remember what Amalek did to us; however, if it happens to be that we weren't able to hear it then, we can make it up on Parashas Ki Teitzei. So the answer to my question was simple; we aren't going thirteen months without remembering Amalek, because we read it at least once more during the year. [As a side point - we also mention Amalek in Sefer Shemos, when they attacked us after the splitting of Yam Suf.] I later found out that the Chasam Sofer [3] said the same vort (Baruch sh'kavanti.)

We have a second chance to gain the mitzvas assei to 'Remember what Amalek did to us,' so don't lose out on this special opportunity.

Have a wonderful Shabbos,
Nisso

[1] Berachos 58b7b
[2] Moed Katan 27b
[3] Piskei Teshuvos Siman 785:8 beshem Chasam Sofer

Parashas Shoftim - Now's the time to acquire Torah!

2009-08-20T11:51:00.000-07:00

This week's Dvar Torah has been sponsored for:
Aliya Neshama: Shafika Bat Chasiba
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

There are special mitzvos for:

Kohanim; working in the Beis Hamikdash, blessing Am Yisroel, who they are permitted and forbidden to marry...
Avelilim; tearing one's garment and reciting a beracha upon hearing the news of a close relative's death, preparing for the dead body's burial, reciting kaddish, etc...
Shochtim; not to slaughter an animal and it's offspring on the same day, cover the blood with earth, etc...
Nazirim; they can not cut their hair, drink wine, eat fresh grapes, or come into contact with a dead corpse, etc...

There are also special mitzvos for Sanhedrin (beis din), Levi'im, Women, Men, a person stricken with leprosy, and the list goes on and on.

In Parashas Shoftim, the Torah gives us several halachos/mitzvos for a King; he must have a separate Sefer Torah for himself, he must not have too many wives, too many horses, or too much gold and silver.

The reasoning behind these halachas are:

Kings shouldn't have too much gold or silver, because Hashem doesn't want kings to gratify their lust for money.[1]
Kings shouldn't have too many horses because: a) it guards them against arrogance, which leads to turning away from Hashem [2]; b) most horses were bred in Egypt and Hashem didn't want anyone going to Egypt for horses in case they decided to settle there.[3]
Kings shouldn't have too many wives, "lest his heart be turned away." Hashem didn't want a king to indulge in physical pleasures. Rashi mentions that a King shouldn't have more than eighteen wives. (I can't imagine having more than one!)
Lastly, a King must have a separate Sefer Torah; he was obligated to have a second Sefer Torah written as well, which the Torah commands him to have with him at all times. One Sefer Torah was always traveling with him [in order that he learn wherever he was,] and the other was placed in his treasury.

It is also a mitzvah for every Jew to write a Sefer Torah for himself. Unfortunately, some of us don't have the means of purchasing one. There are ways to get across that though; for example, this year, I was zocheh of write my own Sefer Torah -- a friend donated one to Yeshiva and gave a lot of the guys a chance to write a letter in it. Partaking in writing even a single letter in a Sefer Torah automatically generates for the person a mitzvah as if he wrote a Sefer Torah. Sounds crazy right? Since each letter is essential to make a Sefer Torah kosher, had there been one letter missing, the whole Torah is deemed posul. By you writing that one letter, it's as if you completed the whole Torah.

We just began the month of Elul. It's a month where people are especially careful to repent and learn as much Torah as possible. Hashem gave us His wonderful Torah for us to learn, and it would be a shame to let it sit and 'collect dust.' If a person wasn't able to acquire himself a Sefer Torah by writing one, the least he can do is acquire it by learning it and knowing it well. Let's say a person lent you a Ferrari and said you can use it whenever you wanted, would you take it out for a drive or let it sit in your garage? Obviously you would jump at the opportunity and give it a hundred 'test drives.' You might even go to a Ferrari dealership and buy yourself one of those 'cool' Ferrari jackets.

The Torah is worth much more than a Ferrari - it's priceless. This Elul, let's make it the best Elul we've ever had and take advantage of the precious gift Hashem has given us. Let's try to acquire every word and every letter Hashem has written in the Torah. Now is our chance to own the whole Sefer Torah and fulfill the mitzvah Hashem has commanded us.

May we all be written in the book of life, health, parnassa, and happiness.

Have a wonderful Shabbos and a month of full repentance,
Nisso

[1] Chinuch תקטו
[2] Chinuch תרגו"י
[3] Rashi and Ramban

Parashas Re'ay - We are responsible for our actions

2009-08-14T07:58:00.000-07:00

This week's Dvar Torah has been sponsored for:
Aliya Neshama: Shafika Bas Chasiba
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For the last two motzei shabbosim, I have been up from 1-5 am Saturday nights - for two different reasons. The first time was because I napped too long over shabbos (I personally don't think one hour is long, I guess my body does) and the second time was because I ate too much for seuda shlishit - I was nauseous half the night because of it.

Both weeks weren't the first time it's happened to me. I've experienced the situation before. I always tell myself the same thing, "I am not going to nap so long" or "I am not going to eat too much." The problem is, b'sha'as maaisa, the rationalization I make to myself seems very valid. As a matter of fact, at the time they sound like excellent claims. :-)

In this week's Parasha (Re'ay), Moshe explains to Bnei Yisroel that they have the ability to bring good or harm to themselves. Blessings or curses - life or death. It's all dependent on whether they choose to do a mitzvah or a sin.

Hashem gives us free will - freedom to choose our actions, on our own account - but the choices can be beneficial or detrimental. Sometimes, it's not easy to choose, but it's a decision we've got to make in life. Sometimes, it can seem detrimental now, but later on in life, it can turn out to be to our advantage. (It's always advisable to speak to a well-learned person for the harder choices.)

I saw a connection between my story and this section in Parashas Re'ay. Hashem gives us the choices we can choose from, and it's up to us to choose the correct path - whether it is a choice between a mitzvah and a sin, or just a decision in life.

There are times a person needs to have self-control. Sometimes we feel desensitized as to how much we've eaten. We need to eat (or sleep) enough, but not to the point where we are indulging. Actually, someone recently told me that their Rabbi (from AISH) always told them that eating chocolate can be a sin. Sounds extreme, right? He explains, "Chocolate has no contribution of nutrition to your body. It's something a person doesn't really need. Therefore when a person eats chocolate, he is just feeding his taivas. That falls under the category of Naval b'Reshus HaTorah (over-indulging in things that are permitted for you.)

May we learn from this Parasha that the choices we make aren't specifically for mitzvahs or aveiras. The actions for our choices can also be by everyday life decisions. A way of a Jew is to always calculate his actions. Hashem should give us all a beracha that the calculations we make are the right ones.

Have a good Shabbos,
Nisso

Parashas Eikev - FULL Credit for half the job!

2009-08-06T12:11:00.000-07:00

Have you ever started to do a mitzvah, but quit (purposely) in the middle before completion? For example: Telling someone you will learn for their deceased family member, learning the first two perakim and then putting it aside, uncompleted? Or only paying your employees half the money you owe them (on time) and paying the rest later?

Some people think to themselves, "Well, at least I got some merit for doing it (half the job, half the merit, right?)" However, it doesn't seem like that in this week's parasha. We see a lesson which is important for us to incorporate into our daily lives.

The posuk says, "The entire mitzvah that I am commanding you today, you are to guard so as to fulfill; in order that you live and multiply and arrive to inherit the land that Hashem swore to your forefathers." Rashi says that if you begin to fulfill a mitzvah, make sure to complete it, because a mitzvah is only credited to the one who completes it.

An example Rashi brought in was that Moshe said he would take the bones of Yosef to bury in Eretz Yisroel. Moshe, however, died before entering Eretz Yisroel, where Bnei Yisroel completed the burial of Yosef's bones. The mitzvah was credited to Bnei Yisroel, not Moshe (even though, he too was involved).

The Gur Aryeh says, "Starting to do a mitzvah when someone else finishes it for you isn't considered your mitzvah. It's no different than building a house and stopping in the middle." It's not yet called a house until it's complete! If you didn't finish building the roof of that house, you didn't build the house. You can't say you did.

Don't take this the wrong way. I am sure there is schar (merit) one gets for helping out in doing a mitzvah. We just don't know how big or small of a schar Hashem chooses to give us. It seems that Rashi is just pointing out that the credit goes to the completer.

Have no fear because sometimes a person starts to do a mitzvah, but against his will isn't able to complete it. If that is that the case, then one still gets tremendous schar for it. I apologize but I don't remember the source (I think it's either Masechta Brachos, or Pirkei Avos) but I did confirm with the Rav of my neighborhood. He said a person gets a lot of schar at the very least, if not all of it - as if he actually did that mitzvah.

May we all complete the mitzvos we start; whether starting a new masechta or agreeing to pay a debt on time.

Have a wonderful Shabbos,
Nissim

Parashas Va'eschanan & Tisha b'Av - This MAY be read on Tisha b'Av !

2009-07-29T02:42:00.000-07:00

We are now in the mourning period of the nine days. On Tisha b'Av (morning) and this coming shabbos (Parashas Va'eschanan) we will read about Moshe motivating Bnei Yisroel to do teshuva. He envisioned the Jews serving idols, becoming exiled and dispersed, which is what prompted him to speak to Bnei Yisroel. [1]

We fast on Tisha b'Av because of five tragedies that happened to Bnei Yisroel on that date.

As a result of the sin of the spies (see Parashas Shelach) Hashem decreed that our forefathers would have to wander the desert for forty years before entering Eretz Yisroel. [2] All the males of that generation above the age of twenty died and only their children were able to enter the land.
The first Beis Hamikdash was destroyed.
The second Beis Hamikdash was destroyed.
Beitar was captured and fell to the Romans.
Turnus Rufus plowed the area of the Beis Hamikdash and it's surroundings.

Moshe prophesied that 852 years after the Exodus from Egypt, Bnei Yisroel would sin so greatly, they would deserve destruction. With Hashem's mercy, He destroyed the Beis Hamikdash instead of Klal Yisroel, who by suffering exile were allowed to survive.

Moshe continued to tell Bnei Yisroel: "When you are suffering during the days of the Final Redemption; if you do teshuva and return to Hashem and do His will, He will not forsake, destroy, or forget you."

The same way Hashem redeemed us when He took us out of Egypt, He will also redeem us from this exile. Both times in the same circumstances:

Bnei Yisroel's distress
Their teshuva
The bris made with our forefathers
Hashem's mercy
The arrival of the predesignated time of the Redemption (or as soon as we do teshuva) [3]

We don't have much to give Hashem because the Beis Hamikdash is no longer here. We can't bring korbanos, but we do have tefillah. It says in Brachos, "The gates of prayer are locked, but the gates of tears will never be." We should take advantage of that gates of tears, and return to Hashem for Him to bring the Final Redemption. How long can we live in exile? It's not ideal!

We will be reading Megillas Eicha on Tisha b'Av. A posuk we should be familiar with is, "She cries and cries in the night, with a tear always on her cheek."

Whoever mourns the destruction of Yerushalayim and the Beis Hamikdash, will merit to see the joy of it's rebuilding.[4]

May we, who have studied about the destruction of Yerushalayim and the Beis Hamikdash, be worthy to see the joy of it's rebuilding!

Have a meaningful fast and a wonderful shabbos,
Nisso

[1] 4:25-40
[2] Taanis 29a
[3] Devarim Rabba 2:14-16
[4] Taanis 30b & Baba Basra 60b

Parashas Devarim - Rebuke before death

2009-07-23T11:17:00.000-07:00

Sefer Devarim (the 5th and final volume of the Torah) is a review of what happened in the last volumes but also includes at least 70 new halachas!

Moshe’s life was soon coming to an end, and he asked Hashem if he could review the entire Torah with Bnei Yisroel before his passing. He wanted to clarify any difficulties they might have had, and to thoroughly teach them the halachas. [1]

Moshe thought, “If I don’t instill the fear of God in them, they won’t perform the mitzvos properly. Therefore, I will start with reproof.”[2] Moshe’s reproof wasn’t strong and hurtful, rather soft and hinted.

Rashi says that Moshe specifically rebuked Bnei Yisroel before his death because Yaakov Avinu rebuked his sons shortly before his death too. [3] Yaakov said, “Reuvein, my son, I will tell you why I did not admonish you all these years; because I did not want you to desert me and go join my brother Eisov.” [4]

Rashi continues to say (quoting the Sifri - another commentary) that there are four reasons as to why a person shouldn’t rebuke anyone until before his death:

1. So that he doesn’t continuously rebuke the same person.
2. So that his friend isn’t embarrassed when he sees him.
3. So that the sinner doesn’t bear a grudge against him.
4. So that he doesn’t defend his innocence violently, leading to anger.

It seems that from this Sifri, that the best time for rebuking is only before death; however, there is a mitzvah in the Torah that states, “You shall certainly rebuke your friend.” [5] How does he then explain this mitzvah brought in Vayikra? I want to answer, perhaps, Moshe was worried Bnei Yisroel would not have taken his rebuke, therefore, he waited until his death because getting rebuke from someone who is about to die is taken seriously and the rebuke is more powerful.

The mitzvah of rebuking is so important, the Gemara teaches that tzaddikim are held responsible for the sins of a wicked person (if the tzaddik doesn’t rebuke the sinner when it is needed.) [6] On the other hand, Chazal teach us, “Just like there’s a mitzvah to say words that will be heard, similarly, there’s a mitzvah not to say things that won't be heard." If a person has reason to suspect that his words will fall upon deaf ears, then he should remain silent and not offer any criticism.

Moshe himself wasn’t sure whether Bnei Yisroel were ready to hear his reproof or not. Therefore he only hinted it to them calmly, mentioning every place they had transgressed without giving exact details.

The Chafetz Chaim suggests that when rebuking someone, it should be done with patience and sincerity.

Have a wonderful Shabbos and Bein Hazamanim,
Nisso

[1] Rokeach
[2] Devarim Rabba 1:6
[3] Rashi 1:3
[4] Bereishis 49:3
[5] Vayikra 19:17
[6] Shabbos 55

Parashas Matos/Masei - Taking Credit

2009-07-16T11:57:00.000-07:00

This week is a double parasha (Matos/Masei) and also the completion of sefer Bamidbar...

In Parasha Matos, Bnei Yisroel gathered their army to destroy the Midyanites and kill all five of their kings, leaving women and children alive. The army was also ordered to take all the stolen goods from the Midyanim. When Moshe, Elazar the kohen gadol and the Nessi'im came out to greet the victorious army they saw that the army (in addition to bringing back the goods) also brought back the Midyanite women as captives. Moshe got angry at them because he thought the army should not have let the women live; they were the cause of the Jews' sins and deaths! [Bilam advised that the Midyanite women should 'sell articles of clothing and attract the Jews.' They placed the old women on the outside of the booths, but the young, good looking ones inside, hoping to seduce the men.]

Moshe's anger made him forget the halacha of Kashering impure vessels. We've seen in numerous places where someone forgets information as a result of getting angry (This is one of the many places.) The posuk says that Elazar the kohen explained the procedure which he had originally learned from Moshe; "Elazar the kohen said to the soldiers... 'This is the statute of the Torah which Hashem commanded Moshe'." Rashi says the reason why Elazar mentioned the halacha in Moshe's name was because he credited the teaching to his Rabbi. The Gur Aryeh says that Elazar wanted to dispel the impression that he was taking Moshe's place. He was reminding the soldiers (who came to war) that he was just instructing the halacha, but in reality the Torah was originally taught to Moshe.

On Sunday, a friend asked me how my 'Erev Shabbos Preparations' went. I mentioned that while my family was napping, I managed to clean up the living room and kitchen, swept up the apartment, then did sponja, etc...

Every week I read over the parasha and try to compile a list of lessons I've learned. On Monday, as I was reading, I noticed something worth speaking about: Creditability.

A few hours after I found the 'lesson' I wanted to write about in this week's parasha, my friend came over to me and said, 'By the way, thank you!" I asked him, "For what?" He said, "You inspired me and I decided to clean up the house and do sponja while my wife went to a shuir." I told him, "That's so nice, I am glad I inspired you." A few seconds later, he smiled at me and said, "Yup, and I took all the credit for myself."

I mention this story, not because I think he should have told his wife that I was the reason for his inspiration. I brought this story up because I thought it was Min Hashamayim how the conversation took place a few hours after I chose the topic I wanted to write about.

There are people who take credit for ideas which don't belong to them. People get job promotions for taking someone else's idea, when the original person who thought of the idea truly deserved it. Taking credit comes in many forms and in different scenarios.

I remember when I was young, my family would always have get-togethers by my aunt's house for the Pesach seder. When it was time to find the afikoman, the prize for which ever little child finds it was a large sum of money (I think it was $80). We were all searching the house, from top to bottom... I remember opening a closet door, looking all around, when I found it!! I was so happy, I screamed, "I found it, I found it!" All of a sudden, my cousin throws me aside and grabs it, and runs back with it in their hands. Guess who got the $80 -- the one who took the credit for it. I was really sad afterwards, but didn't want to cause a fight, so I kept my mouth closed.

I thought that was one of the cruelest things a person can do. Baruch Hashem, it happened to me with $80! Some people lose their jobs or positions because they've gotten their ideas stolen and the credit went to the wrong person.

[Perhaps we can also say another reason for Elazar not wanting to take credit for Moshe's teaching is because in Pirkei Avos it says that giving credit to the source of an idea will bring the ultimate redemption.]

May we all bring the redemption and enjoy it in our days!

Have a wonderful Shabbos,
Nisso

Parashas Pinchas - Kiddush Hashem vs. Chillul Hashem

2009-07-09T11:57:00.000-07:00

This week's Dvar Torah has been sponsored for:
Refua Shelema: Rachel Faiga bas Rivka Malka
May you have health, happiness, and success!
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

There's something about being faithful which always makes a strong statement. By being faithful to Hashem, one's spouse, parent, or rabbi etc, you are showing them you trust them. Doing something they ask you to do shows the loyalty and respect you have for them. Being faithful to someone is a language on it's own.

There's another option: being unfaithful, which usually ends up with a chillul Hashem (desecrating Hashem's Name.) Either way you look at it:

Unfaithfulness to Hashem goes against His commandment of, "You shall not desecrate My Holy Name.[1]"

Unfaithfulness to a parent goes against Hashem's commandment of, "Honor your father and mother.[2]"

Unfaithfulness to a rabbi or the elderly goes against Hashem's commandment of, "In the presence of the elderly you shall rise and you shall respect an elder.[3]" (The latter 'elder' goes for a Talmid Chacham)

This week's parasha was named after Pinchas because of the loyalty he had for Hashem. At the end of last week's parasha, Zimri (the Nasi of shevet Shimon) disrespectfully brought in Kozbi (a Midyanite princess) into his tent. Aharon's grandson Pinchas observed the incident, burning with rage. Hashem too, got angry at the Jews for Zimri's public sin.

Pinchas decided to take action, so that this Chillul Hashem no longer continued. He grabbed a spear and pierced both Zimri and Kozbi together. He then took the spear with them hanging on it and showed it to the Jews. With his courageous act, Pinchas restored Hashem's honor, and the anger Hashem had towards the Jews was extinguished.

Later on in the parasha, Hashem asked Moshe to go up the Mountain of Ha'Avarim to see the land which He will give to Bnei Yisroel. Moshe thought, 'Maybe Hashem nullified the decree of me not being able to enter Eretz Yisroel.' Hashem re-assured him, "You sinned when you failed to Sanctify My Name in the wilderness of Tzin, when I asked you to speak to the rock and bring forth water. By you hitting the rock instead, you caused a chillul Hashem. My decree doesn't change and you will not enter Eretz Yisroel."

We see how important it is to Sanctify Hashem's name. Pinchas now has a parasha named after him; and the result of not sanctifying Hashem's name led to Moshe's death before ever entering Eretz Yisroel.

May we live our lives Sanctifying Hashem's name, and see only good in our (long) years. I want to request for people to please daven for a 10 year old girl who was diagnosed with some sort of tumor in her head: Rachel Faiga bas Rivka Malka.

Have a wonderful Shabbos,
Nisso

[1] Vayikra 22:32
[2] Shemos 20:12
[3] Vayikra 19:32

Parashas Balak - Hashem is the source of all power!

2009-07-02T11:21:00.000-07:00

This week's Dvar Torah has been sponsored for:
Refua Shelema: Leah Ayala bas Yehudis
May you have health, happiness, and success!
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
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Parashas Balak is filled with interesting stories and lessons. The story starts off with Balak (the king of Moav) sending messengers to Bilam, asking him to curse the Jews.

Bilam was a great Rasha, parallel to Moshe who was a great Tzaddik. They were opposites of equal stature. All of Bilam's life he had plotted against the Jewish people. He was one of Pharoh's advisors; when Pharoh asked what to do about Bnei Yisroel, he was the only one who suggested to wipe them out. He also gave Amalek the courage to wage war against us.

Bilam was well known for his black magic and his history of hating the Jews. When Balak sent for him to curse the Jews, Bilam woke up very early in the morning to saddle his donkey - all by himself (as opposed to his servants.)[1]

When I was younger, I remember my father waking me up at 5 am saying, "Nisso, it's time to wake up." But I refused! I was so tired, I just wanted to sleep. (It's something about waking up while it's still dark outside.) He tried again; "Nisso, come on, it's time to get up." I told him, "I don't want to, come back later!" He then replied, "Ok, fine. I will call you from Wildwood, New Jersey." (That was where we went for vacations. I loved that place!) The next thing I remember was jumping out of bed with my eyes wide open, filled with excitement! He commented how nice it would be if I got up with zrizus (zealousness) every morning. I told him, if he took me on vacation everyday, there's definitely a big possibility.

The story reminded me of Bilam (not to compare him with me or my dad) because of the zealousness he had to get on the road. It showed how much he wanted to curse the Jews. In addition, he also refused payment from Balak, because cursing the Jews was enough of a reward for him.[2]

Bilam's curses were always accurate because he knew the precise timing for a curse to have an effect. In Tehillim it says, "Hashem is angered everyday," (not our type of anger, chas v'Shalom [3].) At that moment, if one were to start cursing someone, Hashem would allow it to be effective.[4] Hashem did a huge chesed for us, because on the days Bilam tried cursing us, Hashem suppressed his anger, leaving Bilam powerless. Balak made many deals with Bilam to try and get rid of the Jews; however, it never worked. Bilam's curses were miraculously converted into blessings.[5]

When Bilam was initially summoned Balak, all the nations stood with their swords ready, waiting to attack the Jews as soon as Bilam uttered the curses. When they saw Hashem prevented him from harming the Jews, they halted their plan because of fear.

A lesson I took from this week's parasha: No matter what one does or how powerful they are, Hashem is the most powerful One of all. Balak went to great trouble to get Bilam (the one person whom he thought could destroy the Jews) to wipe them out, but there IS and ALWAYS will be Someone more Powerful than all, that is, Hashem. We say in Shemoneh Esrei every day, "Ha Kel, Ha Gadol v'Ha Gibor (He is the Almighty, Who is the Great One, and He is the Strong One.") - meaning, all strength is His.

When we daven those words, we can now have more kavana as to what it means. Hashem Is and Always will be the most powerful regardless of anyone else's prowess in any area.

Have a wonderful Shabbos,
Nisso

[1] Sinhedrin 102b
[2] Bamidbar Rabba 20:7
[3] Tehillim 7:12
[4] Brachos 7a (and Tosfos)
[5] Rabeinu Bachaya

Parashas Chukas - Keep the bulletproof vest on!

2009-06-25T11:06:00.000-07:00

In last week's parasha, Korach and his (two hundred and fifty) men rebelled against Moshe and Aharon. Hashem told Moshe and Aharon, "Separate yourselves from this congregation, and I will annihilate them in an instant..." "Speak to the congregation saying, 'Leave the vicinity of Korach, Dasan and Avirom..." Everyone and everything that belonged to Korach got swallowed up (or down) by the ground, alive. Then fire was sent by Hashem and consumed all two hundred and fifty men who brought incense.

In this week's parasha (Chukas), a couple of other people die. These people weren't followers of Korach. They we dedicated to Hashem and His Torah. They did everything Hashem (and Moshe) asked them to do. Miriam passed away at the age of 125. She was a known prophet who taught and guided the women of Bnei Yisroel. As soon as she died, Hashem caused the Well of Miriam to disappear temporarily. Next, Aharon passed away at the age of 123. He too was a known prophet who taught and guided the men of Bnei Yisroel. After his death, Hashem ceased the Clouds of Glory from traveling with the Jews. [1]

Before Aharon's death (after Miriam's), Hashem said to Moshe, "The people will witness a miracle that will sanctify My Name. Gather the Tzadikim to the rock from which water flowed while Miriam was alive. Command it to provide water for the Jews once again." Moshe gathered all the people hoping to teach them a lesson: "If a hard rock manages to turn into a well at Hashem's command, then for sure we Jews are obligated to obey Hashem!"[2]

Among the congregation were the airev rav who always had something negative to say (sort of like Korach's men.) They proclaimed, "Unless you give us water from the rock we choose, then we don't want anything at all."[3] They suggested, "Perhaps Moshe knows this specific rock carries moisture, and that's why water used to flow out." Moshe was extremely distressed because he was hoping to show everyone how doing Hashem's Will has the power to change nature. Instead, he was faced with people who made fun, and questioned Moshe's ability. Moshe realized that Hashem's Shechina was no longer there because of the people's mockery.[4]

Moshe commanded the rock to produce water, but it did not obey. He then hit the rock; at that point, it started bleeding. The mockers asked, "Now we're suppose to drink blood?" Hashem commanded the rock to convert the blood into water. The rock obeyed, but only drips came out. So Moshe hit it a second time. The water gushed out of the rock, forming a deep stream that flooded the people, and drowned the mockers.[5-6]

This isn't the only two parashas we've seen Hashem's Shechina depart from a crowd because of their disrespect for Him. Another place we've seen it happen was when we sinned with the Golden Calf.

When we don't have Hashem's Divine Presence with us, it's a sign of disappointment. Hashem wiped out all two hundred and fifty men belonging to Korach, and all the people who mocked Moshe (in Parashas Chukas.) A lesson I learned in these two parashas: We must have proper respect for our Sages and Rabbeim. By disrespecting them, we cause the connection we have with Hashem to be weakened. It's like removing our bullet-proof vest. Without it, we are left weak and unprotected.

In conclusion, we are approaching the three weeks; a time where Hashem's Shechina departed from His Temple and from Klal Yisroel because of our misdeeds. Every generation in which the Beis Hamikdash is not rebuilt is as if we personally destroyed it. We have the power to bring it back with our mitzvos and maasim tovim.

Have a wonderful Shabbos,
Nisso

[1] Ta'anis 9a
[2] Rashi
[3] Zohar vol.1: 28b
[4] Rokeach
[5] Shemos Rabba 3:19
[6] Midrash Shocher Tov 105:20

Parashas Korach - Cover ground before the ground covers us!

2009-06-16T11:15:00.000-07:00

Parashas Shelach teaches the mitzvah to wear tzitzis (fringes). "Speak to Bnei Yisroel and tell them to make for themselves tzitzis on the corners of their garments... place with the tzitzis of each corner a blue/green thread (techeles)...You will look upon it and remember all of Hashem's mitzvos, and you will perform them..."

The mitzvah of tzitzis is to remind us of all 613 mitzvos commanded by Hashem; since the gematria (numerical value of the letters) of the word tzitzis is 600, then add the 5 knots and 8 strings, which equals 613. The Gemara in Menachos brings in Rabbi Meir who asks, "Why is blue different from all other colors?" The answer given: "Because blue resembles the sea, and the sea resembles sky, and the sky resembles Hashem's Throne of Glory."

I once heard a cute vort about tzitzis and what they represent:

Question: "Why do we have all these fringes? Why all the strings?" The answer lies within a parable: When a person goes to get a button sewed on, or gets pants/skirts altered, the tailer has a thread with a needle, and goes in and out of the material. Upon completion, the last thing the tailer does is grab the scissors and snip off the string. Perhaps we may say that tzitzis is there to remind us that we (Jews) are NEVER finished with our Avoda. Our job is never complete. Look at your fringes and realize you have a lot to do in life; learn Torah, fulfill mitzvos, do chesed, etc...

In Parashas Korach, we have the main character, Korach (hence, the title) who rebelled against Moshe and Aharon. He claimed, "You have taken too much for yourselves. All positions of service has been given to your closest family members. We are all holy; it's time for us to do the service as well!"

Korach conjured up 'logical' ideas against Moshe: "Let's say I have a garment completely made of techeles, do I now need fringes on the corners? How is it possible that a garment made of other material is absolved by a single thread of techeles, yet one made completely of techeles cannot absolve itself? If the techeles is to remind us of all the mitzvos, surely a garment completely of techeles fulfills that. How about a house filled with Sifrei Torah, do I still need to put mazuzos on the door posts?"

Korach recruited two hundred and fifty men to rebel against Moshe and Aharon. He thought he was smarter than them, trying to make them look like fools in front of Bnei Yisroel. Korach wasn't looking for ways to fulfill mitzvos and Torah, rather was just searching for honor. He couldn't understand why he wasn't elected to perform any important services, but Moshe's closer family members were.

Korach received a harsh punishment: Hashem opened up the ground and swallowed Korach, his family, followers, and possessions alive.

We see the importance of tzitzis and the constant reminder of fulfilling all the mitzvos (and of course learning Hashem's Torah.) You can't go wrong doing the will of Hashem.

A lesson I learned from this week's parasha: Let's not be a Korach who rebelled against Moshe and his Torah (Moshe emes v'Toraso emes,) and instead do the will of Hashem.

B'ezras Hashem, we should have the koach to learn and cover ground before the ground covers us -- unlike Korach.

Have a wonderful Shabbos,
Nisso

Parashas Shelach - Learning from other's mistakes.

2009-06-11T11:12:00.000-07:00

Since this week's parasha in Israel is Shelach and in America it is Beha'alosecha, I will try to combine them together. I can't guarantee I will be able to combine two parashas every week, though.

I was speaking to a friend, and he told him that he 'never learns his lesson.' He is always putting himself in the same situations and getting in trouble. What surprised me though, was that he also told me, "...and I'm probably going to do it again." I asked him, "If you know gets you in trouble, then why would you do it again?" Almost as if he was predicting it. He responded, "I don't know, I guess because I can't learn my lesson..."

Last week I wrote about changing current world events simply by the use of our mouths. The mouth is a very powerful vessel Hashem has entrusted us with. Through the mouth we speak divrei Torah, recite brachos before and after eating, daven to Hashem etc... So many wonderful things can be accomplished with our mouths. Unfortunately, there are also things which can be accomplished in a negative way. For example: getting someone fired from a job, ruining a potential shidduch, or even refraining someone from pursuing his/her goal.

In Parashas Beha'alosecha, we saw how Klal Yisroel weren't able to continue traveling, until Miriam fully recovered from leprosy - for speaking bad about her brother, Moshe. It wasn't only Miriam who was effected from her words, but the whole Klal Yisroel too.

In Parashas Shelach, it opens up with Hashem telling Moshe to send men to scout out the land. This is the famous 'parasha of the meraglim (spies)'. In short, Moshe sent men to check out the land of Israel. They came back with negative reports, leading people to rebel against Moshe and be hesitant to enter the land.

Rashi [1] declares that Korach's rebellion (next week's topic,) although recorded in the Torah after the spies, actually took place beforehand in Chatzeros, where Miriam sinned and was punished. (Miriam, Korach, then Spies.) So Rashi asks, "Why was the Parasha of the spies placed right after the incident of Miriam, and not Korach?" Rashi answers [2]: Because Miriam got punished for speaking negatively about Moshe and these 'wicked men' didn't learn from her mistake. Even after they saw what had happened to Miriam, the spies still used their mouths to speak negatively.

Those who don't learn from the mistakes of the past are destined to repeat them. "History repeats itself" isn't only speaking about learning from your own mistakes, but also from the mistakes of others. Rashi was showing us that the spies didn't learn from Miriam's mistake. That's why it was so important to hold off Parashas Korach until next week, and put these two parashas back-to-back.

Everyday after shacharis we say "The (Ashkenazim: Six)\(Sefardim: Ten) Remembrances". One of them is: "Remember the act of Miriam and what Hashem did to her - on the way, when we left Egypt."

We should only see good and speak positive,
Nisso

[1] Devorim 1:1
[2] 13:2

Parashas Beha'alosecha - The ultimate power to control current world events

2009-06-04T10:14:00.000-07:00

This week's Dvar Torah has been sponsored for:
Refua Shelema: Eliyahu ben Emily
May you have health, happiness, and success!
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

[Note: I did not send the wrong Parasha. Due to Shavuos, Israel and America are on different Parasha Schedules. This week in Israel is Parashas Beha'alosecha while in America they are reading Parashas Naso. I recommend Americans to read this Dvar Torah by Seudat Shelishit.]

In this week's Parasha, we see a phenomenal thing in Judaism. We see how all Jews are connected and that everyone takes responsibility for each other's actions.

Towards the end of the Parasha, Miriam (Moshe's sister) got punished with leprosy. If you remember in Parashas Tazria-Metzora, we mentioned there are different reasons for getting leprosy. One reason is for speaking lashon hara.

Miriam told her brother Aharon that Moshe was not having marital relations with his wife, and was completely separated from her. She reasoned that Moshe should be involved with the mitzva of having kids and didn't know why he was so different than the other prophets (including Miriam and Aharon). "We don't separate from our spouses," she said.

She didn't have intentions of speaking negative about Moshe, yet she still got punished. [The reason for Moshe's separation was because he needed to stay pure at all times so that Hashem, at any given moment, could converse with him.]

Since Miriam was stricken with leprosy, she and Bnei Yisroel weren't able to travel for seven days. Every Jew was refrained from traveling into Eretz Yisroel because of one person. One person's action effected the whole Jewish nation! If we were all effected by Miriam's words, which weren't said maliciously, and were said in front of him, can you imagine what can happen when we speak bad of someone intentionally?

There's a whole sefer dedicated to the laws of refraining from speaking evil. It's called Sefer Chofetz Chaim. Highly recommended! Once you read it, you will be more aware of what you should and shouldn't say.

Every time we hear of something bad happening in the world - the Twin Towers in America, or a suicide bomber in Israel - our first reaction is to daven for those who are hurt. We all get together and say Tehillim for people we don't even know! Why is that? The answer is, because we are all connected and responsible for each other.

We have the power to change current world events depending on what we say. It's in our choice of words, so why not make the right decision?

Have a wonderful Shabbos,
Nisso

Parashas Naso & Shavuos - Would you ever steal from Mashiach's grandmother?

2009-05-26T23:16:00.000-07:00

This week's Dvar Torah has been sponsored for:
Hatzlacha: David ben Rachel u'Mishpachto
May you have health, happiness, and success!
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

In a couple of days, we will be reading the Book of Ruth over Shavuos. I will give a little background information on the introduction to the Megilla.

It's about a Moabite woman named Ruth, who left her family of idol-worshipers to convert to Judaism, in Israel. There was a family, Elimelech and Naomi, who moved to the land of Moav with their two sons, due to a famine that took place in Beit Lechem. After Elimelech's death, the two sons married Moabite women named Orpah and Ruth. About ten years later, the two sons died, leaving Naomi with two daughter-in-laws. She told them, "Leave, go back to your mother's house." After some convincing, Orpah returned to her 'idol-worshiping' house, while Ruth refused to leave her mother-in-law. Noami told her, "Follow your sister-in-law, for she has returned to her original home." But Ruth replied back, "Don't urge me to leave you. Wherever you go, I will follow. Your people are my people, and your G-d is my G-d!" When Naomi saw that she was determined to go with her, she stopped arguing.

From that Posuk: " When Naomi saw that she was determined to go with her, she stopped arguing" (1:18) the Gemara teaches that when a non-Jew wants to convert to Judaism, you should persuade him not to, but when you see he is very sincere, you should not dissuade him. [1]

There's a discussion whether the conversion of Orpah and Ruth were legitimate. Converting to Judaism is a process. One needs to know about Judaism and its laws, needs to go in front of a court (Beis Din) for validation, immersion in a kosher mikvah, etc...

According to Rav Meir, they had not converted. [2] The Zohar Chadash says they converted when they married the brothers, but since the parents of the brides arranged the marriages, they couldn't refuse. It was only later in the marriage they were able to prove if the conversions had been sincere. Orpah, who went back to her parent's house, showed that her conversion was never valid; whereas Ruth proved that she was a Jewess to the highest degree.

In Parashas Naso, the Torah says, "When a man or woman sins (steals) against man, acting against Hashem, and that person is guilty... If the man has no redeemer (relatives) to whom the debt may be returned, it belongs to Hashem."[3] The Sforno wants to explain that this posuk is talking about someone who stole from a convert. Harming him is like harming Hashem, because this person thought it would be ideal to convert to Judaism and get closer to Hashem. If someone cheats him financially, he might come to the conclusion that he might have made a mistake converting and that Judaism isn't what he thought it was. Hashem wants us to treat him like one of us. (Not to mention the huge Chillul Hashem it is- making a convert think that way!)

The Torah demonstrates how great Hashem's love is for those who have come under the wings of the Shechina. [4] Mistreating converts would mean you're doing something wrong to Hashem, chas v'shalom.

We see how we should act with love and kindness towards converts. After all, you never know who will descend from them. Ruth was merited to have Dovid Hamelech, Shlomo Hamelech, and the future Mashiach descend from her.

May we merit to live in the days of Ruth's grandchild, Mashiach!

Have a wonderful Shabbos and learn well over Shavuos,
Nisso

[1] Yevamos 47B
[2] Ruth Rabba 1:4
[3] Bamidbar 5:6-9
[4] Vayikra Rabba 8:4

Parashas Bamidbar - Live up to the expectations!

2009-05-21T12:54:00.000-07:00

This week's Dvar Torah has been sponsored for:
Hatzlacha: Yaacov ben Loura u'mishpachto
May you have health, happiness, and success!
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

This week we start a new sefer (volume) called Bamidbar. It opens up with, "And Hashem spoke to Moshe in the desert of Sinai, in the Mishkan, on the first day of the second month (Iyar)"

We always see Hashem speaking to Moshe or Aharon without recording the date in the Torah. What was so special about this day?

People always joke around, "There are several rules when you get married: always remember your wife's birthday, and NEVER forget your anniversary." The truth is, that isn't a joke. If there's something important to us, we make sure to remember it. Some people remember a baseball player's first home-run, some remember the first time their child said 'mama or dada', and others remember the day they got married (hopefully!)

Hashem went to every nation and asked them if they wanted the Torah. Everyone refused because it was too hard to handle. There was at least one thing the Torah prohibited them to do that they couldn't accept. We were the one nation who responded, "We will do and we will listen." We were the only ones who accepted the Torah not knowing exactly what was in store for us.

Midrash Rabba (1:5) explains that Hashem viewed us as being His loyal followers (Patriarchs) children; He won't get disappointed by us. He therefore told Moshe, "Record the exact date," like a groom who writes the date on his marriage contract.

This Midrash is one of the reasons why the Torah mentioned the date. It was a special time, almost a year after we had received the Torah. Hashem was showing us how special and beloved we were in His eyes.

It says by Aharon, that if he saw someone who sinned, he would go and compliment him; making believe he didn't know anything about what he had done wrong. The person would think to himself, "I can't believe Aharon thinks this of me! I need to fulfill these expectations he has of me. I can not continue sinning, what if he finds out?!"

I think this can be applied to us as well. Hashem showed us how precious we are to Him. In this week's parasha, Hashem takes a census of Klal Yisroel, showing the love He has for us. It is up to us now to think to ourselves, "Hashem thinks highly of us. We must reach the expectations He has of us in performing His mitzvos and learning His Torah.

We should all be zocheh to continue making our Father proud. We should use the gift (the Torah) He has given to us, and to fulfill the mitzvos.

Have a wonderful Shabbos,
Nisso

Parashas Behar - Bechukosai Shavous Incorporated Learning Torah = Blessings !

2009-05-14T11:37:00.000-07:00

This week's Dvar Torah has been sponsored for:
Refua Shelema: Rozet Bat Shafika
May you have a quick recovery!
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

Shavuos is approaching very quickly and I'm not sure whether I'll be able to write a dvar Torah for then, so I will incorporate one for Shavuos here.

Parashas Bechukosai opens up with, "If you go in My statutes... You will be deserving of all My wonderful blessings." Upon reading this, I wondered why does it say, "go" in My statutes as opposed to, If you 'keep' My statutes, or If you 'learn' My statutes?

The word 'go' implies that you are traveling somewhere. You are doing anything other than being stationary. It seems a little out of context at first.

When I originally started learning Torah, I had a really difficult time. I didn't grow up religious and never really learned how to learn (or pray). I didn't enjoy learning, and felt it was a waste of my time (little did I know). When I came to Israel, I felt like everyone around me had gotten a head start because of their background in learning. I was getting frustrated because I wasn't able to keep up with my friends, which affected my motivation. There were days I would learn, and there were days I would take breaks.

There was a point where I told myself (of course with the help of my Rabbis) to forget about everyone else, and to work harder. I wasn't going to get anywhere if I was 'on and off'. I needed to stay on and so I did. I put in the extra time to work on learning. I didn't take any 'days off' like I use to. After MANY months, I started to see a change in the way I was learning. (It was frustrating during the periods I didn't see any improvement, but) I was improving and understanding more. It gave me a sense of accomplishment, which lead to motivation.

I once asked several people a question to see what their response would be. "If you were trying to get somewhere, and there were two roads: Road A which was shorter but had a lot of traffic or Road B which was longer but was smooth driving the whole way there; which road would you choose? They will both get you there at the same time." I don't remember anyone saying they wanted to drive on Road A. The reason is: because people feel happy and accomplished when they are constantly doing something.

When Hashem tells us to "Go in My statutes", He is saying, "Learn My Torah continuously. By going in My ways, you will merit My many blessings."

We see a similar concept by Shavuos. There's a minhag (custom) brought by the Zohar to stay up all night learning Torah. It's based on the Midrash which says that the Jews overslept the night before receiving the Torah and Hashem had to wake them up. So we stay up all night to make up for their oversight. The Ari'zal writes that one who does not sleep the night of Shavuos and toils in Torah should merit to live out the year and no harm will occur to him.

May we all merit to have a life full of blessings and Torah.

Have a wonderful shabbos and (I know it's a little early) a meaningful Shavous,
Nisso

Parashas Emor - Go 'Perfect' from 0 to 49 days!

2009-05-07T11:31:00.000-07:00

We are holding in the days of Sefiras Ha'omer; the forty-nine days between the Omer offering (a day after Pesach) and Shavuos. In this week's parasha it says, "You shall count for yourselves... from the day you bring the Omer Offering, seven complete weeks they shall be."[1] The 50th day is Shavuos, the day we received the Torah.

People generally look at the forty-nine days as two units: Days 1 - 33 as one unit, and 34 - 49 as the second.

The first thirty-three days is a period of mourning. We refrain from doing certain activities like listening to music, shaving or getting haircuts, etc... The reason for this is because 24,000 students of Rabbi Akiva passed away within these days.

The Gemara explains that the students did not respect each other. The Chofetz Chaim and Ben Ish Chai say the reasons for their deaths were because they desecrated the Name of Hashem by the way they spoke and acted with each other. They gave people a negative impression of how a Ben Torah (one who learns Torah) should act. In this very same parasha, the Torah also tells us "They shall not desecrate My (Hashem's) Name." [2] We see already there could be a connection between the days of counting the omer and preventing oneself from desecrating Hashem's Name.

People try working on their character traits during these forty-nine days in order to perfect their ways. The Torah says, "Sheva Shabasos temimos" which means, "Seven complete weeks" (as mentioned above). The word 'temimos' can also be translated as 'perfect'. In other words, when counting the omer, count 'seven perfect weeks.' Perfecting another midda (trait) each day.

A lesson I learned in Parashas Emor is to use these 49 days to work on ourselves.. You can be doing two things at one time: repenting from the ways Rabbi Akiva's students acted with one another, and preparing ourselves for the holy day of receiving the Torah! There's no better way to receive and accept the Torah by working on ourselves to reach our goals of purity.

Have a good Shabbos,
Nisso

[1] 23:15
[2] 22:2

Parashas Acharei Mos & Kedoshim - It's not hard to learn the entire Torah while standing on one foot !

2009-04-30T11:04:00.000-07:00

This week's Dvar Torah has been sponsored for:
Aliyah Neshama: Rachamin Ben Adina
May your soul be spiritually uplifted and judged with mercy
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
______________________________

This weeks parasha is doubled up again; Parashas Acharei Mos and Kedoshim. I am only choosing one to speak about, and chose something which I felt has an EXTREMELY important message: Parashas Kedoshim: Ve'ahavta Le're'acha Kamocha - Loving your friend like you love yourself.

Rabbi Akiva said, "This is the fundamental principle in Torah." [1] By instilling this concept in yourself, it will help you avoid committing numerous transgressions, making you more considerate to others.

A story is told where a non-Jew came over to the sage Hillel, and asked him, "Please convert me to Judaism on condition you teach me the entire Torah while standing on one foot." Hillel accepted and told him, "This is the Torah in a nutshell: Whatever is hateful to you, don't do it to others! Now go study the implications and ramifications of this principle!"[2]

There are lots of opportunities every single day, which take awareness to recognize. A couple questions to ask ourselves:

1) Let's say there are two pieces of cake on the dinner table, one larger than the other. Which one would you offer your friend and which one would you take for yourself?

2) You are on a bus and you see someone standing, carrying many bags. Meanwhile you are sitting comfortably, holding onto nothing. Do you ask him to take your seat, or at least ask to help hold some of his bags; OR do you carry on sitting, feeling good about yourself for getting on the bus at an earlier stop?

3) How about when you are with a group of people who are speaking bad about a specific person. Do you have the courage to tell them to stop talking about that person? Or the very least, show your disapproval for this conversation by leaving the room?

A lesson I learned in Parashas Kedoshim is that the answer to these questions are dependent on whether you love that other person like you love yourself. One should always ask themselves, "What if I was in my friend's shoes, what would I want?" Would I like the bigger piece of cake? If so, maybe I should serve it to my friend. OR How would I feel if I was carrying all those bags home from a long day of shopping and now I am tired, but must stand throughout the whole bus ride? Maybe I should get up for this person, or at least hold onto his luggages. OR Would I like it if I was the one being spoken about? Maybe I should try to stop this negative conversation right away!

May we merit to succeed in treating others the way we want to be treated.

Have a wonderful Shabbos,
Nisso

[1] Yerushalmi Nedarim 9:4
[2] Shabbos 31a

Parashas Tazria & Metzora - WARNING! Acting miserly can cause embarrassment!

2009-04-21T04:08:00.000-07:00

This week's Dvar Torah has been sponsored for:
Aliyah Neshama: Moshe Ben Zvi Hirsch
and
Aliyah Neshama: Aliza Rochel Bas Chaim Tzvi
May your soul be spiritually uplifted and judged with mercy
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
______________________________

This week we read Parasha Tazria and Metzora. They both deal with the subject of Tzara'as, leprosy, and what happens if a person is afflicted with this condition. The Tzara'as mentioned in the Torah is different from the medical condition 'leprosy' we know of. It was an affliction during the times of the Bais Hamikdash, which would manifest itself in white patches (and discolorations) which appeared on the wrongdoer's skin, house, vessels, or garments.

There were many things which caused Tzara'as: Idol worshipping, immorality, murder, desecration of Hashem's Name, theft, speaking bad of others, taking a false oath, conceit etc...

There was another one: acting stingy or ungenerous. Usually Tzara'as would break out on the house first as a warning to repent. If the warning wasn't taken seriously, it would proceed to the garments and eventually on the person's body.

When tzara'as was spotted on the walls of their house, their vessels had to be cleared out. Everything in their house was now taken out for the public to see. A reason was so that the tumah (contamination) by the house would not spread onto other items. Alternatively, if someone previously came to borrow a pot and the owner (trying to find an excuse not to lend it) said, 'I don't own one', or 'I had just lent it to someone else', he would now be humiliated because all his vessels were seen by the public. The person who was refused by the owner would ask, "I thought you didn't have a pot!" or "I thought someone else was borrowing it, but I see you had it all along."

That was a punishment Hashem gave because He disapproves when people act like misers. We have certain halachas (laws) which tell us to lend our things out to others.

There's a mitzva in the Torah to lend money to others, specifically to a poor person. [1] Money isn't the only thing one gets a mitzvah for lending, rather, other items as well, such as pots, pans, clothing, food etc... It says in the posuk, "Because Hashem desires (chesed) generosity." [2] Every time we do something generous, we score brownie points with Hashem. Chesed doesn't only mean to someone who is poor, but to anybody.

A lesson I learned from this week's parasha: Sometimes it is better to lend out items than to make a person feel bad. I am sure if someone's items were to be exposed after he/she just refused lending them, they would be humiliated. What if you just told a person you didn't have that item they wanted to borrow, and all of a sudden they see it in your possession? They would feel horrible. They would start to question whether you trusted them or not. Hashem was trying to show us something by making the wrongdoer empty out his house. Hashem was saying, "Don't think you can get away with being a miser. You have these items because of Me, now do a chesed and lend it to others."

I am not saying we should be lending out our things to anybody under any circumstances. You are definitely justified in taking precaution with your object to prevent damage. Suppose there is someone who is irresponsible, and you know they will be negligent with your personal property? I don't think you are obligated to lend it out. However, you should also take precaution against hurting your friend's feelings.

Have a wonderful Shabbos,
Nisso

[1] Shemos 22:24
[2] Micha 7:18

Parashas Shemini - Can you get angry 3 times in 120 years?

2009-04-07T03:50:00.000-07:00

This week's Dvar Torah has been sponsored for:
Aliyah Neshama: Rachamim ben Adina
May your soul be spiritually uplifted and judged with mercy.
&
Refua Shelema: Tzvi ben Esther
May you have a quick recovery.

(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

Even though this week’s parasha is short, there is still a lot to talk about; The Mishkan’s inauguration, the deaths of Nadav and Avihu (Aharon’s two sons), the commandment of not drinking alcoholic beverages before performing the avoda (service in the Temple), etc…

In this week’s dvar Torah, I would like to touch upon something we deal with occasionally, anger.

In the forth aliyah (portion), Moshe told Aharon and his two remaining sons, “Although you are mourners, you must partake in the sacrifice offerings…” When Rosh Chodesh (the new month) arrived, which is a time to give offerings, there were three goats offered as a sin offering. One of them was completely burned. When Moshe inquired whether Aharon and his sons had eaten the offerings, he heard it had been burnt. Moshe got angry because his specific instructions were to partake in eating them. [1]

Moshe questioned, “Why didn’t you eat your portions of the sacrifice (of Rosh Chodesh) just as you did of the mincha offering?” He suggested different reasons as to why they did not partake in it. “Did it become invalid? Was it unfit for consumption because it was taken outside the courtyard which would invalidate it?” etc… [1]

Aharon replied back to Moshe, “It is true that Hashem commanded the Kohanim to partake in the offerings sacrificed at the altar’s inauguration (despite being mourners,) however, for something which is a permanent sacrifice (for all generations) such as the Rosh Chodesh offering, partaking in it would not be permitted by a mourner.” [1]

Moshe then admitted to Aharon that he was correct in this law. Moshe made sure everyone heard that he had erred in the halacha and Aharon corrected him. Chazal say the reason Moshe forgot that halacha was because he became angry. [2] The Gemara says, "Wisdom leaves a person who becomes angry".[3] There were three times Moshe became angry in the Torah and all three times he forgot a halacha. [4]

Ohr Hachaim asks, "the Medrash seems to imply that before Moshe became angry, he knew the halacha of not eating this offering. If that's the case, then what was it that prompted Moshe’s anger on Aharon?" He answers that the cause of his anger must have been different. He suggests that Moshe became angry because Aharon apparently had ruled on the matter of these offerings himself, without consulting his Rebbi. Once Moshe became angry, he forgot the halacha regarding the offering and inquired why it was burned.

All three times Moshe got angry, however, he had the right intentions. In this week’s parasha, Moshe was worried that if Aharon’s sons did not do their job correctly, they might have been punished like Nadav and Avihu (their brothers) which would eventually lead to their deaths.

A lesson I learned from this week’s parasha: Besides getting angry which has a consequence of forgetting vital information, Moshe got angry three times in all 120 years of his life! The character of 'anger' is sometimes hard to control, but for Moshe we see it came naturally. Even the times Moshe became angry, his intentions were pure.

We should all merit to control ourselves, and use our character traits correctly to serve Hashem.

Good Shabbos,
Nisso

[1] 10:12-20
[2] Vayikra Rabba 13:1
[3] Pesachim 66b
[4] Sifri 31:21

Pesach 5769-2009 - Ha Lachma Anya

2009-04-05T04:09:00.000-07:00

This week's Dvar Torah has been sponsored for:
Aliyah Neshama: Rachamim ben Adina
May your soul be spiritually uplifted and judged with mercy
&
Refua Shelema: Tzvi ben Esther
May you have a quick recovery!
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
__________________________________________

In a couple of days, we are going to be celebrating the holiday of Pesach. Holidays can get really hectic. An example is something we prepare for every week, Shabbos. I think it is amazing how no matter what time we start preparing for Shabbos, there’s always something else left to do. Whether Shabbos starts at five o’clock or eight, we always find ourselves needing a little more time.

My wife is a cook for a Yeshiva in Yerushalayim. Occasionally she goes in on Fridays to finish cooking for them. It’s dependant on how many guys (and Rabbis) are ‘in’ for that Shabbos. Sometimes, she gets back a couple hours before Shabbos, not giving us enough time to cook for our selves. We have very good friends, with whom we literally spend at least one meal together every Shabbos. They know that on ‘In-Shabbosim’ it’s hectic for us, and invite us out for a meal, sometimes two. I was going through a commentary on the haggada when I fell upon something I can really relate to.

We start off the section of Maggid (in our seder) with “Ha Lachma Anya – This is the bread of a poor person” while raising the Matza in our hands.

The Rabbis ask, “Why is Matza called ‘Lechem Ani – A poor man's bread’?”

The Orchos Chaim answers: When we say in Ha Lachma Anya, "Whoever wants to join us, come and eat." It means that since we were rushing to get out of Egypt and didn’t have time to make bread, we only made matzos because the process wasn't as time consuming. Alternatively, there might have been those who didn’t have time to bake at all, so in essence we are also saying, "If you didn’t have time to prepare for Pesach, and you don’t have anything, please join us for our meal!”

When I saw this Orchos Chaim, it reminded me of the good friends we have and how they are always there for us.

We live not far from the Yeshivah-Kollel I learn in. We are always having bochurim (students) for shabbos. I once asked a Rav in the neighborhood, “What is the mitzvah of hachnasas orchim (bringing guests into your home)? Are we doing hachnasas orchim by having these bochurim over for shabbos?” He answered, “If they do not have any food for shabbos and need a meal; then you have fulfilled the mitzvah of hachnasas orchim. If they have food in yeshiva and you just have them over as company then it’s a mitzvah but not the mitzah of hachnasas orchim.”

Perhaps we can see this Rav’s answer in Ha Lachma Anya. It translates in English as: This is the bread of the poor that our fathers ate in the land of Egypt. All who are hungry (who don’t have food) may come and eat. All who are needy, come and celebrate the Pesach festival… This shows that the mitzvah goes to those who don’t have and are needy of it, otherwise it would have omitted the underlined statements above.

A lesson I learned from the opening paragraph of Ha Lachma Anya (in the very beginning of Maggid) is to open our house to those who need it. If we see someone who is hungry and we have food to spare, don’t throw it out. We can always find someone who can use it.

Chag Kosher vSameach,
Nisso

Parashas Tzav - You can always knock on My door!

2009-04-02T12:02:00.000-07:00

We established last week that Sefer Vayikra has a lot to do with Kohanim (Priests) and their work. One of their jobs was bringing korbonos (sacrifices.) Not all sacrifices are brought to atone for a person’s sin. Some were given as a thanksgiving. The purpose of korbonos is to bring us closer to Hashem. The word ‘korbon’ comes from the root word of ‘karov’ (closeness).

The one bringing a korbon (as an atonement) would be greatly humbled while witnessing the slaughtering, butchering and burning process of the animal. [1] Some of us experience this right before Yom Kippur when doing kaparos (atonement) - by waving a chicken over our heads, saying, “This chicken should be slaughtered in our place, for the sins we’ve committed,” witnessing the chicken’s death. *

In this week’s Parasha, we learn about the mitzvah of having the fire on the Altar constantly lit. The Torah says twice, “The fire on the Altar shall be lit with it" (the sacrifices will be ignited by the constant fire); and also “a continual fire shall be burning on the Altar”, all within the first six pesukim. The Gemara says [2] there were two fires on the Altar every day - one called 'Ma'aracha Gedola' which was used for all the burnings of the sacrificial animals, [3] and one for the ketores (incense). There was a third one as well, according to Rav Yossi, that was there to fulfill the requirement of the Torah to have fire on the Altar at all times. [4] Even when it rained over the flame, it never got extinguished.

I remember when my parents took my siblings and I on vacation. We went on a tour around a very nice neighborhood. The tour guide over the microphone told us, “You will notice around us in a lot of houses, there are candles constantly lit the whole night by their windows. Those candles indicate that if anyone of you were ever in trouble, whether you were hungry or needed a place to stay, you can always knock on their doors at any time during the night.”

To me, the constant fire burning on the alter is like Hashem is telling us, “I am always going to be here. If you need (or want) to bring Me a korbon, don’t worry about the time it would take to ignite a flame. It is constantly lit and I am always ready for you to ‘come close’.”

A lesson I learned in this week's parasha is that whenever you feel like you are in trouble or distant from Hashem, it’s never too late to ask for forgiveness or to 'ignite' a kesher (connection) with Him. He is telling us, “If you feel it’s too late at night (or in life) to knock on My door, don’t worry about that. It’s never too late!”

Have a wonderful Shabbos,
Nisso

[1] Ramban Vayikra 1:9
[2] Yoma 33a
[3] Rashi
[4] Yoma 45a
*Note: I have omitted many details pertaining the services of Korbonos.

Parashas Vayikra - 247 Mitzvos in only One Sefer!

2009-03-26T12:23:00.000-07:00

This week's Dvar Torah has been sponsored for:
Aliyah Neshama: Rachamim ben Adina
May your soul be spiritually uplifted and judged with mercy.
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
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We begin a new volume in Chumash this week called Sefer Vayikra. The Rambam says there are 247 (out of 613) mitzvos (commandments) found in this volume. There is a custom among schools for younger children to start learning Chumash with this volume. People always ask the classic question: “Wouldn’t it make more sense to start with Bereshis? That is when everything was created! Besides, starting kids off learning about korbanos (sacrifices) is too hard for them to grasp!”

This is true. Sacrifices are hard to comprehend at a young age. However, as we mentioned above, this volume in Chumash is a very essential part of Judaism. It has a lot of basic laws (important for young kids to learn) such as: Love others as you love yourself, don’t speak bad of other people (gossip), don’t avenge or bear a grudge, etc... (That was only four out of hundreds!)

[Another answer is brought by the Midrash: Sefer Vayikra is filled with laws pertaining Kohanim (Priests) and their obligation to serve Hashem in a status of purity and holiness. Therefore, it seems fit for children to learn Vayikra first, since they are young and pure. (Some people have a hard time understanding this Midrash.)]

Focusing on the first answer given, there's more to Torah than just learning it - one also needs to have proper character traits. The Torah goes to great lengths to teach us different ways we can become better people, whether saying it straight out or not. An example can be found by the parasha of korbanos.

“He shall bring me an offering… If his hands can’t get hold of a sheep, he shall bring two turtledoves or two young pigeons…If his hands can’t get hold of two turtledoves or young pigeons, he shall bring fine flour…” [1] The Evan Ezra explains: “If his hands can’t get hold of…” means “One who doesn’t have it in his possessions...” meaning: a poor person. [2]

We can see from these pesukim that Hashem is sensitive to those who can’t afford to give an offering to Him. He therefore says everyone can give according to his or her own financial abilities. Hashem values a poor man’s gift of flour as much as if he offered his life. Hashem proclaims, “The flour he gave Me could have been the only flour he had left in his house, using it to sustain his family; instead he offered it to Me. His offering is considered as precious to Me as if he had sacrificed his very life. [3]

We were created beh’tzelem Elokim (in the image of Hashem) and we are supposed to emulate Him. All these laws the Torah gives us are for us to use and practice. They are supposed to make us into better people. It’s hard to get out of a bad habit if we’ve lived with it for a long time. Some people can’t stop telling lies, where others can't stop stealing. I personally know someone who cannot stop talking bad about others. It’s sad, but it’s a “habit” they’ve had since they were little.

The younger you train your kids to be kind and considerate, the easier it is when they become older. They wouldn’t have to be reminded of what to say or what “not” to say. A child’s “hero” or “role-model” is their mom or dad. They try emulating “mommy” or “daddy” in many aspects. It is up to us to teach our kids what is wrong and what is right. A lot has to do with what they pick up at home.

A lesson I learned from this week’s Parasha: It is important to be a good role-model, whether for our kids, or other people who look up to us. Our kids, for example, are always going to try to emulate us. The best thing we can do is emulate our Father in Heaven, Hashem. An example (among thousands), is the sensitivity we should have towards others. It is a very important character trait. By being sensitive, we can refrain for many sins like: Damaging people’s property or making someone feel bad through hurtful words, etc… Sensitivity should come naturally to a Jew. It is up to us to “train” our young-ones at an early age, and I think there is no better place to start than Sefer Vayikra.

Thanks for reading and have a wonderful Shabbos,
Nisso

[1] Vayikra 5:6-12
[2] Vayikra 5:7
[3] Midrash HaGadol 2:1

Parasha VaYakhel/Pekudei - Fulfilling mitzvos which don't apply to us.

2009-03-19T05:54:00.000-07:00

This week's Dvar Torah has been sponsored for:
Refua Shelema: Rachamim ben Adina

May you have a quick - full recovery soon!
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This Shabbos we will be reading Parasha VaYakhel and Parasha Pekudei. The parasha starts off with Moshe gathering the Jews to teach them the laws of Shabbos. After that, we begin speaking about the Mishkan (again). The way it's built, the items contributed, instructions and dimensions, etc...

I found myself reading this parasha thinking, "Again? We just learned this in Parashas Teruma (two weeks ago), Ki Sisa (last week) etc... Why is it being repeated many times?"

The reason why the Torah repeats these detailed instructions numerous times is to stress the importance of the Mishkan. A lot of people are locked into the mindset of: "It's not like these laws apply to us anyways". However, Chazal say: We are promised great reward for learning the topics which deal with the Mishkan. Additionally, when one learns the sections relevant to the Mishkan, it's as if one actually helped build it. Similarly, one who learns the laws pertaining to sacrifices to Hashem, it is as if he actually offers sacrifices to Him.

I was speaking to a friend yesterday, and he told me the following story: "I was sitting on the bus, and there was an elderly man standing. I offered the man the seat, but he refused. I told him, 'You are making me lose out on a mitzvah', then the man automatically sat." I told my friend, "Even if the man remained standing, you still got the mitzvah of offering him your seat because you were sincere." There's a similar Gemara that says: One who wants to do a mitzvah but but is unable to (against his will), it's counted as if he did it. [1]

There's a question asked: How are we commanded to keep all 613 mitzvos if a lot of them don't apply to us (ie: Kohanim (Priests) blessing the Jews or bringing sacrifices, etc...)? One answer is: You don't need to be a Kohen to get the mitzvah of avodas hamikdash (working in the Beis HaMikdash). You can still get reward for those mitzvos which don't apply to us. Wanting a Cohen to duchan (bless) and concentrating on his bracha is considered as if you performed the mitzvah of duchaning. [2]

An eye-opening lesson I got from this week's Parashas: The importance of the Mishkan and it's vessels. The Mishkan was a direct connection between Hashem and us. Since we don't have it with us now, we aren't able to offer sacrifices to Hashem, yet the possibilities of fulfilling the mitzvos (of sacrifices) are not impossible. It can still be done.

B'ezras Hashem, we should all have the realization that just because we aren't able to perform all 613 mitzvahs doesn't mean they can not be fulfilled. We should hope to fulfill the mitzvos in the optimal way, with the rebuilding of the Beis HaMikdash.

Thanks for reading,

Nisso

[1] Kiddushin 40a

[2] Midrash Plia

Parashas Ki Sisa - Accepting answers to the questions we ask!

2009-03-12T08:50:00.000-07:00

This week's Dvar Torah has been sponsored for:
Bzchus of finding a proper shidduch: Yonasan Reuven ben Keila Lea'na
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This week's parasha speaks of the famous 'sin of the golden calf.'

After receiving the Torah, Moshe stayed in Heaven, learning the Torah directly from Hashem. Before ascending, he promised the Jews he would return in forty days. After forty days had passed, the Jews started to worry. They asked, "Where can he be? Why didn't he come down yet? Is he dead?!"

They miscalculated Moshe's arrival by several hours, thinking he died. To convince them of his death, Satan showed frightening images of Moshe's physical body being suspended between the Heavens and the Earth. (It really was his body, because he didn't physically ascend, only spiritually.) Satan also conjured up an image of Moshe's coffin. [1]

There was a group called the 'Airev rav,' who persuaded everyone of the need for a replacement for Moshe. They approached Chur (Miriam's son) with this proposition, but he was opposed to the idea. They stoned him to death. [2] Next they approached the Seventy Elders, demanding a new leader, but they refused as well. (There are different opinions to whether they were also slain.) Finally Aharon was asked, and he replied, "okay," hoping to delay their plan. Aharon instructed everyone to get their wife's gold to form it. He thought that maybe the women would decline to give their jewelry, saving more time for Moshe to descend. In fact, the women didn't give anything towards the calf. (I am surprised they weren't slain as well.)

Aharon approved to make the golden calf totally for the sake of the Jews. He had pure intentions and was 100% against the making of a replacement. He knew Moshe was bound to come back soon. After all, Moshe did promise. Aharon only approved to stall for time.

The Ramban points out that the Jews never had intentions of making the Golden Calf to replace Hashem, rather to replace Moshe. They needed someone to guide them through the desert - via the Golden Calf, as Hashem guided them via Moshe.

[I might have a reason as to why the Jews saw fit to make a Golden Calf in order to replace Moshe. We learned in Parashas Va'eira [3], Hashem said to Moshe, "See I have made you a god to Pharoh." I asked myself, "Why did it say "a god" as opposed to "like a god"? (I could be wrong, and totally off, but it seems legit to me.) Maybe the reason why the Jews conjured up this Golden Calf was because they needed a 'security blanket'. Moshe was their security blanket because they saw all the things Hashem did to Pharoh via Moshe. So they thought, "We need to get back our security blanket! It isn't going to replace Hashem, but only Moshe. We still believe that Hashem is our One and only G-d. And so maybe this posuk alludes the source of their idea to make a new guide.]

A lesson I got from this week's parasha: Sometimes we think we are making the right decisions when in fact a Rabbi or a professional guidance counselor should be consulted. Even though the Airev rav consulted the Rabbis, they didn't accept their answers, slaying them instead. There's no point in asking if you aren't willing to accept the answers given. There are people who jump from one rabbi to another hoping to get the answer they are looking for when in fact it is wrong. Pirkei Avos says to stick to one rabbi, otherwise you will be filled with doubts.

We should all make the proper decisions in life, and Hashem should give us all the clarity we need in order to not stumble like we did with the sin of the Golden Calf.

Have a wonderful Shabbos,
Nisso

[1] Shemos Rabba 41:10
[2] Bamidbar Rabba 15:17
[3] Shemos 7:1

Parashas Tetzaveh - The merit of a good heart

2009-03-05T11:45:00.000-08:00

Parashas Tetzaveh - The merit of a good heart

Parashas Tetzaveh is a continuation from last week's parasha, Teruma. Hashem gave various instructions regarding the building of the Mishkan and it's vessels. The parasha starts off with the commandment that olive oil should be contributed for the Menorah. Following that, Moshe was commanded to make Aaron's priestly garments. Like last week, there were specific instructions and dimensions of how it should be made.

The garments consisted of: A turban, head-plate, breastplate, belt, apron, breeches (pants), robe, and long undergarment.

The article I want to focus on this week is the breastplate, also known as the Choshen Mishpat. It was woven in a pattern which contained four rows and three columns of gold settings. Into each setting, precious gems were inserted, totaling to twelve. The Choshen Mishphat contained something called, "The Urim 'lights' and Tumim 'perfections'. It had all the letters of the Hebrew alphabet on it, because its main purpose was to be consulted for answers.

The Urim and Tumim could only be consulted by a king, the Sanhedrin (Jewish Supreme Court), or a public official in the interest of the entire community. Both the High Priest and the questioner would face the ark. The one asking would then make his inquiry in such a low voice, that no one else but he could hear it.

The High Priest would meditate on the stones of the breastplate, and the letters containing the answer would stand out. With his Divine Inspiration, the High Priest would then be able to combine the letters to spell out the answer. (Don't get this confused with the 'Ouija Board,' a concept the non-Jews took from us. The Ouija board is used to "communicate with spirits," nothing like the Urim v'Tumim.)

The posuk says, "Aharon will carry the names of Bnei Yisroel... over his heart... Place in the breastplate the Urim and Tumim, and they will be over Aharon's heart... Aharon will carry the judgment of Bnei Yisroel over his heart, before Hashem always." [1]

I wondered, "Why was the word 'Lev' (heart) repeated numerous times?"

There's a mishna in avos that says, "Look at which is the correct and straight path, and stick to it. Rav Elazar says, "That path is: A 'lev tov' (good heart)." [2] Bartanura (commentator on mishna) says the reason is because the heart is what motivates a person's inner power to continue spouting out good deeds.

Aharon was known as someone who always had a lev tov. When he'd see two people in a quarrel, he would do everything in his power to befriend them. He was a 'ohev shalom v'rodef shalom' (lover of peace and pursuer of peace) [3] If he knew of someone who sinned, he would walk up to them as if they were worth a million dollars. The sinner would think to himself, "How is it possible he thinks so highly of me? I am a sinner! I must live up to his expectations." It ultimately led him to doing teshuva (repentance).

This responsibility of carrying the Choshem Mishpat (along with the job of being High Priest) was fit for Aharon. Carrying the names of Bnei Yisroel in his heart was nothing new. In Parashas Tetzaveh he now carries their names over (as well as in) his heart. He always thought about other people, looking to help. He was granted the privilege of wearing it over his heart as a reward for the happiness he felt (in his heart) when he heard his younger brother, Moshe, had been chosen as the leader to redeem the Jews. [4]

A lesson I learned from this week's parasha is the importance and benefit of having a good heart: always looking to help our fellow Jews, continuously having them in our hearts. Aharon not only preached it, but practiced it as well. Aharon had a huge zchus (merit) of carrying the Choshen Mishpat over his heart for the goodness of his heart he had already shown.

B'ezras Hashem, we should always be considerate and help our fellow Jews. One of our biggest goals is to emulate someone we admire. Aharon is that role-model we should live up to.

Good Shabbos,
Nisso

[1] 28:29&30
[2] Avos 2:9
[3] Avos 1:12
[4] Shemos Rabba 3:22

Parashas Teruma - Did I try my hardest?

2009-02-26T11:47:00.000-08:00

This weeks Dvar Torah has been sponsored for:
Aliyah Neshama: Devora bas Yisroel Melech and Aliza bas Moshe HaLevi
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Tonight (2 Adar) is my son's one year old birthday and already he's running around the house (bli ayin hara.) When he started crawling and then walking over a month ago, it was amazing to see how hard he tried and never gave up. Whenever he fell, he picked himself up, and tried again (and again). Chazal say when you try really hard to accomplish something then Hashem takes care of the rest.

In Parashas Teruma, Hashem commanded Moshe to build several things: A mishkan (a dwelling place for Hashem's presence), an altar, a menorah (candelabrum,) etc... The mishkan was made in a way which could be dismantled and transferred from place to place. The Jews were given defined instructions of how to construct it. Anyone was allowed to donate material for this project; however, it needed to be given with good intentions - for the sake of Hashem.

Everything was hand-made except for the menorah, which was made by Hashem (there's an opinion it was made by Bezalel, which isn't the opinion I'm going with for now.) Moshe had a hard time designing and constructing the menorah. He tried many times, but couldn't figure it out. After trying, Hashem showed him a vision of the menorah made of fire. Still, he wasn't able to duplicate the image he saw. Hashem told him to just throw a block of gold into the fire, and a menorah will form itself. [1]

Throughout the whole parasha from beginning to end, the Torah continues to give detailed information about how things should be built, with which specific material, specific measurements, and specific colors. People ask me, "Oh boy, how are you going to write a dvar Torah with this type of parasha? There's nothing to talk about." Well, the truth is, there are lots of things to write about in this weeks parasha. People get bored and tired by it because it's an "architectural" parasha. From seeing how detailed the parasha is in different aspects alone, shows us how defined and calculated out the Torah is. We see it all over: By Sukkos there are measurements to how high or low the sukkah should be; by the Chanukah menorah, putting it in a place too high isn't good; or even eating a certain measurement gives you the opportunity to make a bracha achrona (after blessings).

Measurements aren't the focus of my Dvar Torah, though. We see that Moshe tried really hard to construct the menorah several times, but couldn't. Hashem then told him, "Simply throw into the fire a block of gold and I will take care of the rest." Moshe did, and out came a beautiful menorah, perfectly engraved and shaped. There's a lesson which should be held on to forever, which can give us the encouragement to fulfill our goals whether they are easy or hard. As long a person does all the hishtadlus (effort) they can, they may rely on Hashem to do the rest. People seem to give up after trying, but they need to ask themselves, "Did I try my hardest?" If they did, they would experience the heavenly help of Hashem.

May we have the siyata dishmaya (heavenly help) to fulfill Hashem's Will and to always have in mind that He is with us at all times.

Have a wonderful Shabbos,
Nisso

[1] Rashi 25: 31&40

Parashas Mishpatim - The power of words

2009-02-18T10:37:00.000-08:00

This months Dvar Torah has been sponsored for:
Refua Shelema: Rachamim ben Adina
(If you would like to sponsor a Dvar Torah, feel free to email me: SharingTorah@gmail.com)
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Parashas Mishpatim is basically a section of laws teaching us how to behave with one another. These were instructions given to us, while encamped in Mara. I was reading through the parasha, when something got me thinking: The posuk says "Whoever hits his father or his mother shall be put to death (via choking him)[1]... Whoever curses his father or his mother shall be put to death (via stoning him.)"[2]

I didn't understand the punishments given for these two sins. It makes more sense to say you would kill a person by means of stoning if he laid his hands on his parents, or choke a person (to death) if he cursed his parents, blocking off his windpipe, restraining him from speaking. To add to my question, Hashem usually punishes a person midda knegged midda (measure for measure). If so, then certainly the punishments should have been reversed.

I've seen several Rebbeim touch upon the question: The sin of cursing one's parent is more severe than the sin of hitting one's parent, because being stoned to death is a worse punishment than being strangled. Explained below:

Ramban : Cursing is worse because you are mentioning Hashem's Name in the curse.
Gra : When a person hits his parents, it is done to the body, where the wound heals quickly, but verbal abuse hurts the soul, which can take years to heal, or never heal at all.
Rav Yehonasan Eibshitz : By hitting his parents, he thinks he runs the world and not Hashem (G-d forbid), thereby not believing in His existence. By cursing his parents, however, he mentions Hashem's name, acknowledging His existence and asks Hashem to help him do something bad (curse his parents.)[3]

We see how powerful words can be, because the punishment of stoning is much harsher than strangulation. Verbal abuse is forbidden not only to one's parents, but to other people as well. The Chofetz Chaim[4] says, "Joking with someone can constitute loshon hara, because maybe the joke said was funny to himself and maybe to others, but who said the victim also took it as a joke? It's always funny until you are the one being laughed at."

A lesson I learned from Parashas Mishpatim is the influence of a person's speech. People don't realize the pain they cause via speech. Masechta Baba Matiza says that hurting a person through words is worse than stealing from him, because you can always pay back the money which was stolen, but it's not so simple to repair emotional damage. This applies even more so by one's parents.

B'ezras Hashem, we should have the sensitivity towards others, and never stumble on the deadly sin of onas devarim (hurting one through words).

Have a wonderful Shabbos,
Nisso

[1] Rashi 21:15
[2] Rashi 21:17
[3] Sefer Tallelei Oros, p.22-23
[4] Sefer Chofetz Chaim 3:3

Parashas Yisro - Recognizing the miracles before our eyes

2009-02-11T10:51:00.000-08:00

This weeks Dvar Torah has been sponsored for:
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Parashas Yisro was named in honor of Moshe's father-in-law. He was the spiritual leader of Midyan, who was very successful, and highly respected. He practiced every type of idol-worship in the world, closely examining them, hoping to find the true G-d.

Yisro wished to convert to Judaism after hearing all the miracles Hashem had done. While the Jews were traveling in the desert, Yisro sent a message to Moshe saying he was on his way to see him. The Talmud [1] says there were three specific things which inspired Yisro to join Moshe and the Jewish people.

1) The Splitting of the sea

2) The War against Amalek

3) The Giving of the Torah at Har Sinai

After Yisro's arrival, Moshe welcomed Yisro lovingly and told him everything Hashem did (and still does) for the Jews. Yisro recognized Hashem's might and offered Him sacrifices. Yisro advised Moshe to select judges with specific qualities to deal with the Jew's halachic (law) questions or problems. Yisro thought it was too much of a burden to Moshe, Aaron and the Seventy Elders to take upon everyone's daily questions. He advised that the Jews should only direct the major questions to Moshe, Aaron or the Seventy Elders.

Yisro camped with the Jews for almost a year. As the Jews prepared to travel to Israel, Yisro told Moshe he wanted to go back to his country to spread Hashem's Name. After many years of trying out new religions, it was crystal clear to him that Judaism was the one and only true religion. He was not blinded to the messages Hashem was sending Egypt and other nations via miracles.

There's a story of a guy (lets call him Yaakov), who took a cab one day. The driver told him how his best friend was religious and learned Torah the whole day. Yaakov was surprised and asked, "Really, how did that happen?" The cab driver replied back, "We were on a hike in India and a huge snake somehow wrapped itself around my friend's neck. We tried whatever possible to get the snake off, but it wouldn't loosen. My friend was literally being choked to death! There was a third person with us who told him, 'Quick, say Shema Yisrael!' After having said the whole posuk of Shema Yisael, the snake miraculously unraveled and slithered away. Ever since then, he started learning Torah and keeping it's laws." So Yaakov asks, "Wow, what a story! What happened to you? Why aren't you religious too?" The cab driver's response was, "It didn't happen to me, it happened to him! When it happens to me, I will change. Until then, I'm going to continue driving this cab." The cab driver was blinded to this amazing event, and didn't think for a second that maybe -- Hashem was trying to show him something. The driver thought differently than Yisro. Yisro wasn't even there to witness the miracles, he just "heard" of these miraculous events that happened. [2]

A lesson I got from this week's Parasha: Hashem performs many miracles everyday. If we only open our eyes to recognize them, it would bring us closer. People take for granted simply waking up in the morning. Yisro heard of the miracles Hashem did for the Jews and realized the Might of our Creator. He looked at it as a message Hashem was telling the world, and did something about it.

Have a wonderful Shabbos,

Nisso

[1] Zevachim 116a

[2] Shemos 18:1

Parashas Beshalach - It's not worth fighting over money matters

2009-02-04T11:23:00.000-08:00

This weeks Dvar Torah has been sponsored for:
Refua Shelema: Daveeda Leah bat Bassie Chaiya
(If you would like to sponsor next weeks Dvar Torah, feel free to email me: SharingTorah@gmail.com)
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In Parasha Beshalach, while leaving Egypt, there was a shortcut from the Land of Philistines to Israel, but Hashem led the Jews in a round-about way. He avoided that path, because the Philistines might wage war against the Jews, leading the Jews to have second thoughts and return back to Egypt. Hashem led them by a pillar of cloud during the day, and by a pillar of fire at night in order to travel.

After Egypt was hit with ten plagues (in last week's parasha), Pharoh finally decides to let the Jews go, and worship Hashem. With every plague, Pharoh agreed to send them off, but hardened his heart before the Jews were able to escape. Three days into their journey, Pharoh and his servants had a sudden 'change of heart'. The Egyptians couldn't believe that they had freed the Jews, who have been doing continuous work for them, for free. Pharoh and his people quickly harnessed their chariots, and chased after them. Several days into traveling, the Jews saw the Egyptian army approaching from behind, with the sea in front of them, and on either sides, wild beasts. [1] They were surrounded! Immediately the Jews repented and prayed to Hashem, pleading for help. Moshe reassured them that Hashem will fight in their place, and not to worry.

[Usually when someone is in a position of high authority, he is expected to be smart and make the right decisions. What happened with Pharoh? Didn't he and his people suffer enough? When a child touches fire, and gets burned, he knows not to mess with it again.] Why did Pharoh see it proper to retrieve the Jews?

Rashi [2] gives the reason: Pharoh pursued the Jews because of the money/property the Egyptians gave them on their way out of Egypt. Pharoh wanted to get it back. Since Hashem hardened Pharoh's heart, Pharoh needed to convince the Egyptians to battle with him against the Jews. He told them, "I will not claim the stolen goods all for my self, rather I will split it equally among you all!" [3]

The first thing I asked myself was, "Wow, people fought over money back then as well?" If you think about it, a lot of fights are caused because of money. A classical case is husband and wife, fighting over money matters. Example: The husband might complain about how his wife doesn't turn off the lights after leaving a room, or a wife complains to her husband because he just came home with something he bought in a garage sale that costs five dollars. She asks, "Why did you buy this? What are we going to do with it? That's such a waste of $5.00!" Sometimes one needs to ask themselves, is it really worth arguing over five dollars? Suppose he had just spent $200, arguing isn't the answer. Spouses need to sit down and communicate together, setting limits and goals to improve their budgets. They should be fighting for each other, not against one another.

Things in my house break and spill all the time. The first thing I say to myself is, "Baruch Hashem the money wasted is going to what broke/spilled and not going to doctor bills/medication! Hashem has a list of who makes how much money per year. If Hashem wanted me to lose thirty dollars, I would rather it be over a broken bottle of wine, than me or my family getting sick, having to pay for doctor bills."

A lesson learned from this weeks Parasha: It's not worth fighting over money. We see that Pharoh's reason for pursuing the Jews was due to monetary matters, which caused his whole army to drown in the sea. He didn't even go back for that which was his. The Egyptians stole these possessions from the Jews and during the plague of Darkness the Jews retrieved that which belonged to them. Not to mention the hard labor the Jews did for the Egyptians for no wage. It was their money, their payment! Let's not be a Pharoh who makes the wrong decisions. Sometimes, things aren't worth arguing for.

I give us all a bracha, we should never get into any arguments with our neighbors, family, friends, or our spouses.

Have a wonderful Shabbos,
Nisso

[1] Shemos Rabba 21:5
[2] Rashi 14:5
[3] Mechilta

Parashas Bo

2009-01-27T22:57:00.000-08:00

This weeks Dvar Torah has been sponsored for:
Refua Shelema: Rachamim ben Adina
(If you would like to sponsor next weeks Dvar Torah, feel free to email me: SharingTorah@gmail.com)

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When I was about ten years old, my brother told me, "Nisso, come outside, we are making a mini bonfire." I thought to myself, "What, are you crazy?! We live in Brooklyn, the cops will arrest us!" (We lived a block away from the 61st precinct.)When I got outside, I saw my brother, and a couple other people throwing their 'breads' into a small fire. My brother gave me a few pieces and said, "come, do the mitzva of burning bread." Two things entered my mind: 1) How long will it take before we get arrested by the cops; and 2) I was embarrassed to perform this mitzvah because of what the non-Jews would think about us. I asked him, "Why are you doing this in the front yard? Let's bring it over to the backyard, where nobody can see us." He told me "There's no reason to be embarrassed to do Hashem's mitzvos. We should be proud to be Jewish, and perform Hashem's commandments with happiness, not self-consciousness!"

Parashas Bo starts with the eighth plague, Locusts; followed by the ninth plague, Darkness; and then the tenth plague, Slaying of the first-born.

Before the tenth plague (on the first day of Nissan,) Hashem commanded that we offer a Pesach Sacrifice, and observe Pesach for all generations. His instructions were, "On the tenth day of Nissan, the heads of each house-hold were to take a male-lamb with no blemishes, in it's first year. He shall tie it to his bedpost for four days, and examine it to make sure it is fit for sacrificing. In the afternoon of the fourteenth (of Nissan,) it should be slaughtered as a Pesach offering. You should take its blood, and smear it on the side of the door post, and the lintels..."

Hashem specifically asked for a lamb to be slaughtered, because it was a test for the Jewish people. The Egyptians worshiped and prayed to sheep, thinking they were G-d. It was a big risk, taking the sheep, and tying it to the bedposts for four days, slaughtering it and then roasting it for all to see. Hashem said to Moshe, "I swear the Jews will not leave the land of Egypt unless they first slaughter the gods of Egypt, demonstrating the helplessness of the deities of the nations." The Egyptians felt powerless to take action. [Shemos Rabba 16:3]

A lesson derived from this week's parasha: The Jews proved [to Hashem] that it wasn't the Egyptians they feared, rather it was Hashem. They performed His commandment as He instructed us. They did the mitzvah with pride and joy, as they also walked through the (splitting) sea, singing "Az Yashir" (in next week's parasha). All the nations heard of this miraculous event, and witnessed it.

The next time you feel self-conscious about performing a mitzvah, or worried about what the other nations will think, direct your thoughts to this weeks parasha. We slaughtered the Egyptian's gods, not caring what they would think about us. It was a commandment given by Hashem, the One and Only G-d. Therefore, there's no reason to be embarrassed to do Hashem's mitzvos. We should be proud to be Jewish, and perform Hashem's commandments with happiness, not self-consciousness!

Thank you for reading,

Nisso

Parashas Va'eira

2009-01-21T10:20:00.000-08:00

This weeks Dvar Torah has been sponsored for:
Refua Shelema: Leah Ayala Bas Yehudis
(If you would like to sponsor next weeks Dvar Torah, feel free to email me: SharingTorah@gmail.com)
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There's a lot going on in Parashas Va'eira. We learn about the first seven plagues, and next week, the last three. Each plague on its own is another dvar Torah. The Jews are being overly oppressed with hard work physically, emotionally, and mentally. It's hard to comprehend, but when Hashem sent Moshe to get involved in taking the Jews out of Egypt, their work intensified. Moshe asked Hashem, "Has Your Attribute of Mercy changed to the Attribute of Justice?!" Hashem rebuked Moshe saying, "Even when My actions appear harsh, they emanate from Mercy! Avraham, Yitzchak, Yaakov, and Klal Yisroel never complained - even when they never saw Me fulfill the promise I made to them." Klal Yisroel are therefore worthy of being redeemed." [1]

Moshe and Aaron were sent to Pharoh to give him the message that Hashem wanted His people out of Egypt. Hashem warned Moshe that He will harden Pharoh's heart in order to increase His miracles and wonders in the land of Egypt. Pharoh asked for a sign to show that the One Who sent them has power. Aaron took his rod, threw it down before Pharoh, and turned it into a serpent. He then turned it back into a rod. Pharoh called his magicians to do the same, and was not impressed. Aaron's rod then ate all the other rods. [2] Pharoh's heart hardened and he did not let the Jews go.

That was only a sign. Then began the first plague. Hashem told Moshe to go by the river early in the morning, where he will meet up with Pharoh. (Pharoh told the Egyptians that he was a G-d, and never needed to relieve himself. He woke up extra early to relieve himself by the river, in order that no one should see.) Moshe told Aaron to smite the Nile River, which suddenly turned into blood. The second plague wasn't exactly a pleasant one. When Aaron hit the river, one HUGE frog popped out, and every time an Egyptian would strike it, the frog would multiply.

I would love to write about the rest of the plagues, but I want to focus on this next piece of the story. Pharoh's magicians also made frogs emerge upon the land, but it never mentions in the Torah that they made them disappear. Pharoh called for Moshe and Aaron and said, "Pray to G-d, and let Him remove the frogs from me and from my people, and I will send the people to sacrifice to Hashem." Moshe asked him, "When should I pray for you?" Pharoh answered, "Pray today that it be destroyed by tomorrow." [3]

The posuk says that Moshe and Aaron left, and [Moshe] cried out. Rashi writes, "[Moshe] cried out immediately. [4] This one word 'miyad' (immediately) got me thinking. Why did it have to write "immediately"? An answer can be, we see from this, Moshe loved having a connection with Hashem. He saw an opportunity to speak to Him, and took it. When there's something a person really wants to do, whether learn Torah, or play football, he gets this inner drive to do it.

It's fun watching little kids. Whenever I leave the fridge door open for a minute, my son, Gavriel, crawls as fast as he can to touch whatever he can in the fridge. It's exciting for him, and he loves it. He literally drops whatever is in his hands and zooms quickly before he loses the chance. We can apply that by us as well...

A lesson I learned from this week's parasha: Often we procrastinate until the last minute. We see that Moshe enjoyed praying to Hashem, taking any opportunity to communicate with Him. We also see the inner drive Pharoh had, when waking up extra early in the morning because he didn't want the Egyptians to find out he too, relieves himself like any other human. It's not easy waking up early in the morning, but when you have that spark, you are willing to sacrifice some sleep for it. Unfortunately Pharoh was applying his enthusiasm (of keeping his title as G-d) in going against Hashem, as opposed to Moshe, who was using his enthusiasm to connect and get closer to Him. When we have an opportunity to do a mitzvah, or to build a connection with Hashem (by praying to Him), we shouldn't push it off. We should grab the opportunity immediately, just like Moshe did.

Have a wonderful Shabbos,
Nisso

[1] Shemos Rabba 6:3
[2] Shemos Rabba 9:5
[3] Rashi 8:6
[4] Rashi 8:8

Parashas Shmos

2009-01-14T10:19:00.000-08:00

This weeks Divrei Torah has been dedicated for the saftey of the Israeli Soldiers. If you would like to sponsor/donate, please feel free to email me at: SharingTorah@gmail.com

There are so many super-natural events in Sefer (the book of) Shmos - entertaining for both adults and kiddies. There was a "new" king* in Egypt, who forgot the good things Yosef had done for him and his country. Once Yosef, his brothers, and that whole generation died, Pharoh decided to have no more hakaras hatov (gratitude) to the Jews. He oppressed the Jews, increasing their labor and cutting their wages. The more they were oppressed, the more Hashem would increase their numbers.
*[There's a disagreement between Rav and Shmuel whether there really was a new king, or it was the same king, just his decrees were new.]

Pharoh instructed the Jewish midwives, Shifra and Puah [who were really Yocheved and Miriam], to kill the male newborns, leaving only the girls alive. They did not do as the Egyptian king had told them, and instead kept the infant boys alive as well, and provided water and food for them. [1] After Pharoh saw that this didn't effect the Jewish population, he commanded all his people, saying, "Every boy who is born must be thrown into the river." During this decree, a special baby boy was born by the name of Moshe. His mother put him in a basket, and placed him onto the Nile River, afraid Pharoh might kill him. Miriam, his sister, waited by the river to see what would happen to him. At the same time, Pharoh's daughter went to the river to bathe. When she saw the basket, she reached for it and behold, she saw a boy crying, and had pity on him. Miriam asked her if she should find a nursing mother to nurse the child for her. She replied "yes," and brought over the child's mother, Yocheved.

When Moshe grew up, he went to see how his brothers, the Jews, were doing. He saw their burdens [hard labor]. He also witnessed an Egyptian beating up another Jew. He looked all around and saw no man was watching, and killed the Egyptian. The next day, he went out and saw two Hebrew men fighting. Moshe asked why he was beating up his friend. He replied, "Do you intend to kill me, like you killed the Egyptian?" Moshe was frightened that Pharoh would hear about what happened. Sure enough, Pharoh heard about it, and wanted to kill Moshe. Moshe fled from Pharoh and lived in Midyan. There, he found his wife, and tended his father-in-law's sheep.

One day, he saw a burning bush, and thought, "How is it possible, this bush is on fire, yet it isn't getting consumed?" When Hashem saw that Moshe was getting close, He called for him saying, "I have indeed seen the suffering of My people that are in Egypt. I have heard how they cry out because of their slave-masters, and I am aware of their pain. I have descended to free them from the hand of Egypt, and to bring them to a better land..." Hashem appointed Moshe to be the one to take them out of Egypt. He told Moshe to speak with Pharoh about letting His people go. The story intensifies in the upcoming parashios.

A lesson I got from Parashas Shmos: When one realizes who Hashem is, and fears Him, they are more inclined to do His will, even if someone else told them to do the opposite. "The midwives feared Hashem," says the posuk, and they did not do what the Egyptian king had told them to do. They kept the infant boys alive, providing water and food for them. [1] Not only did they go against Pharoh, but they saw to it that the infants survived. They could have just let them live; however, they went the extra step by nurturing them.

I was in Bnei Brak one shabbos with some friends, and we decided to visit as many Rabbis possible. One Rabbi we visited was Rav Amnon Yitzchak. I asked him if he can give us some advice for life. He mentioned the famous Gemara [2] that states: A person should fear Hashem more than he fears flesh and blood. He said, "When people want to do something that isn't accepted by society, the first thing they do is look to see if anyone is around.* However, what they should be doing is realizing that Hashem is the one who is there at all times. If someone is scared of flesh and blood, for sure he/she should be scared of the Creator."

[Note: Notice when the posuk says, "Moshe looked all around and saw no man was watching, and killed the Egyptian, the Torah specifically choose the word 'man,' because it couldn't of said 'anyone.' Saying 'anyone' would imply not even Hashem was watching, chas v'shalom.]

May we all have the yiras shemayim (fear of heaven) to serve Hashem properly!

Have a wonderful Shabbos,
Nisso

[1] Rashi 1:17
[2] Brachos 18

Parashas Vayechi

2009-01-06T11:28:00.000-08:00

The Torah speaks of Yaakov from his "fetus days," until the day of his death. It mentions how Yaakov and Eisav would fight in Rivka's womb whenever she'd walk by a yeshiva, or a place of idol-worship.[1] His next hardship in life was running away from Eisav, because Yitzchak blessed Yaakov. The blessings originally belonged to Eisav, but Eisav wasn't deserving of it. [2] Yaakov was instructed by Rivka to run away from Eisav, who was furious about being deprived of his bracha, and wanted to murder him. She advised Yaakov to stay with her brother, Lavan, until Eisav's rage calms down. On his way to Lavan, the first family member he met was Rachel (Lavan's daughter). He knew at first glance he wanted to marry her. Lavan, however, didn't agree so fast. Yaakov had to work seven years for her. After the "marriage ceremony," he found out he really married Leah (Rachel's sister). He had to work for an additional seven years to marry Rachel. [3]

After being barren for many years, Rachel gave birth to Yosef, whom Yaakov favored more than his other eleven sons. He taught Yosef secrets in Torah, things he wouldn't teach the other sons [4], and showered him with special gifts. The brothers hated Yosef for that, and decided to sell him as a slave. They ripped off his "special garment," and dipped it in animal blood. They brought the garment to Yaakov, asking if he recognized it. He assumed Yosef was torn to bits by a wild beast. This news tore Yaakov apart. He wasn't able to be consoled for his son's absence.

Yaakov's life seemed to be one big bad dream... But fear not, this story has a happy ending =)
After twenty-two years of thinking Yosef was dead, he received good news that he was alive and well. Yaakov promptly travels to Egypt to reunite with his long lost son, Yosef.

In Parashas Vayechi, the posuk tells us that Yaakov lived his last seventeen years in Egypt. This period of time is called "the years of his life," because Hashem's Divine Presence rested upon him during those years. Aside from that, every parent wants to see their kids succeed, and Yaakov witnessed their success before his death. Since these seventeen years ended with Yaakov having nachas (pleasure) from his kids, it made up for the last hundred and twenty horrible years.

Yaakov made Yosef swear to him that his body should not be buried in Egypt; rather in Eretz Yisroel. Someone approached Yosef saying, "Your father is ill," and Yosef took his two sons with him, Menashe and Ephraim. Upon being told that Yosef had come to visit him, Yaakov gathered his strength and sat up in bed. [5] People ask, how is it he gained this extra strength? There's a gemara (Talmud) that explains, when a ben gilo (one born under the same zodiac) visits a sick person, he takes away one sixtieth of his sickness.* Yaakov suddenly felt stronger because Yosef took away one sixtieth of his illness. The Torah alludes to this by saying that Yaakov strengthened himself and was able to sit up in bed. The word "hamittah" (bed) has the numerical value of fifty-nine. [6]
*[Note: That doesn't mean if you have sixty- ben gilo friends, they take away your sickness completely. The gemara actually brings this question, and answers: The next person would take away a sixtieth of 59, etc...]

There's a commandment, "You should love your neighbor like yourself." This principal of behavior is rooted in the concept that the whole world is a unit. You can have two Jewish strangers who share the same zodiac, and have a positive influence to take away one sixtieth of the other's illness.

There's a project I wanted to try many years ago called, "Chasdei Ben-Gilo - Kindness of Ben-Gilo." Basically, I wanted to hang up a sign with everyone's name and (hebrew) birthday in Yeshiva. When someone would hear that his ben gilo friend was sitting in bed sick, they would go visit him and help in the recovery process. This visit wasn't limited to bnei gilo, because guys in Yeshiva don't usually travel alone. So when a ben gilo would visit his sick friend, he would bring another friend along, and eventually a chain of bikur cholim (visiting the sick; a commandment not limited only to ben gilo) would start.
[Note: Every situation differs. Sometimes, sick people don't want visitors so that they can rest. Some have specific hours. It's always best to call ahead of time to see if the sick person needs anything, or when is a good time to stop-by.]

A lesson I took from this week's parasha is: When visiting a sick person, besides cheering him/her up, and making him or her feel important and cared for, you are potentially enhancing the condition of that ill person, and giving him/her more of a desire to recover. If you hear a friend or neighbor is sick, go out and ask if they need anything picked up, or maybe bring a thermos with tea in it. Who knows, maybe the person you visit happens to be your ben gilo. You only have what to gain from doing the mitzva of mivaker cholim (visiting the sick.) Let's say you aren't their ben gilo, than at least you made another person happy, and even hopeful!

Have a wonderful Shabbos,
Nisso

[1] Parashas Toldos: Rashi 25:22
[2] Parashas Toldos 27:30
[3] Parashas VaYeitzei 29:27
[4] Bereshis Rabba 84
[5] Bereshis 48:2
[6] Nedarim 39b

Parashas VaYigash

2008-12-31T11:34:00.000-08:00

Yosef had been through a lot in the last several years. He was sold to Yishmaelites by his brothers, who then sold him as a slave to Potiphar. Potiphar thought highly of Yosef, making him in charge of everything in his household except for his wife. After being falsely accused of attempting to seduce Potiphar's wife, Yosef got thrown into jail. He got released twelve years later to interpret Pharoh's dream. Pharoh, impressed by Yosef's interpetation, made him second highest authority, next to himself.

The interpretation Yosef gave Pharoh was: There were going to be seven years of bountiful produce, and seven years of severe famine. Pharoh made Yosef in charge of regulating the produce for all fourteen years. Everyone from far and near came to Yosef to stock up on food during the famine years. Yosef commanded the guards at every gate to sign in whoever entered, hoping to see his brothers on the list. He would check the list periodically. When he saw his brothers' names on the list, he summoned them before him.

At first, Yosef accused them of being spies, wondering why each brother entered in different gates (brothers usually travel in one unit.) Yosef questioned them, asking who their father was, how many brothers they have etc... They replied that their youngest brother, Binyamin, was at home with their father. He demanded that they bring Binyamin in order to prove that they weren't spies. After their journey back and forth, the brothers finally arrived with Binyamin. Upon seeing Binyamin, Yosef invited all the brothers to dine with him and stay the night. Before departing, Yosef implanted a vessel in Binyamin's sack. He accused the brothers of taking it, and suggested that the one holding the goblet would remain with Yosef, while the rest would be pardoned. In Parashas VaYigash, there's a debate between Yehuda and Yosef, whether Binyamin should stay with Yosef or leave with the brothers. Yehuda spoke harshly because he was entrusted by Yaakov to bring Binyamin back. Once Yosef saw Yehuda was ready to destroy the whole city to retrieve Binyamin, he decided the truth must come out. [1]

Yosef sent all of the Egyptians out of the room, and revealed to the brothers that he indeed was Yosef. They were all speechless and embarrassed. Yosef tried comforting them, saying, "It wasn't you who put me here, it was Hashem. He knew this would be best for me." When Yosef saw they were still in shock, he added, "You see that I am Yosef, because I am speaking to you in Lashon HaKodesh (Hebrew). Tell my father about my glory in Egypt. Rush him down here."

Yosef sent ten donkeys filled with the delicacies of Egypt and old wine, along with other things. He told the brothers, "If our father has a hard time believing you, just mention to him that I escorted you out, because that was the last halacha (law) I learned with him - the importance of accompanying a guest." Yosef sent different types of hints which revealed he was alive and well.

A couple weeks ago, I had a shabbos guest that asked me, "Why didn't the brothers do teshuva for the pain they put their father in?" Truth is, I thought to my self, I don't remember seeing anywhere that they did. The Torah mentions they went to Yaakov saying, "Yosef is alive!", but they didn't apologize. I was learning Rav Schwab's sefer (book) with my chavrusa (study partner), and noticed that he answers the question as follows: It says that Yaakov didn't believe them right away when they approached him, saying Yosef was alive, since this must have meant that the original statement they told Yaakov (making him assume Yosef was torn to pieces by animals) was a lie. The sages say, when a person lies, even the truth isn't believed. The brothers understood what they did was wrong; therefore, the only way to atone and correct their ways was to tell Yaakov about the sale of Yosef, and to ask for mechilla (forgiveness). [2]

The posuk [3] says, "And they told him [Yaakov] all the words of Yosef," including that which Yosef told the brothers, "I am Yosef, your brother, the one you sold into Egypt." Only then did Yaakov believe them.

Yosef could have told Yaakov himself that he was alive and ruler of Egypt, but that would mean the brothers would not have gotten a chance to repent properly. Having regret isn't the only step one needs to do to obtain Hashem's forgiveness. One needs to ask for forgiveness from the person he hurt as well. The Chofetz Chaim says, if a Jew harms another Jew and pleas only to Hashem for forgiveness, Hashem says 'I can only forgive you for the sin you committed against Me, but how can I forgive you for something you did to someone else? Go ask the person you harmed to forgive you." [4]

A lesson that can be learned from this week's parasha is: When a person hurts someone else, it is better to ask for forgiveness on their own, as opposed to sending a messenger to do the dirty work for them. The brothers realized it was better to ask for forgiveness on their own in order to do the full tshuva (repentance).

[It must be noted that when a person does something bad to someone else which the person wasn't aware of, and no damage came from it, then one does not have to ask that person for forgiveness. As a matter a fact, Rav Yisrael Salanter wasn't keen on people approaching the ones they hurt, telling them what they did wrong and asking for forgiveness, because that might cause the person additional pain. Each case is different, and when in doubt, ask your Rabbi.]

Have a wonderful Shabbos,
Nisso

[1] Bereshis Rabba 93:8
[2] M'ein Beis Shwai'va
[3] 45:27
[4] Sefer Chofetz Chaim 4:12

Parashas Miketz and Channuka

2008-12-24T08:31:00.000-08:00

Parasha Miketz starts off explaining Pharoh's dream. "He 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 ate up the healthy, fat looking cows..." The second dream he had was of "seven skinny stalks swallowing seven bulky stalks..." These dreams got Pharoh worried, wondering what they meant. He called everyone he could to interpret his dreams, but listened to no one. The butler remembered Yosef interpreting his dream accurately two years back, while in prison, and told Pharoh.

Pharoh summoned him, and Yosef interpreted his dreams. Not only did Yosef interpret it, but he also advised Pharoh what to do, and how to do it.

Rav Schwab asks, what was so bad about these dreams that prompted Pharoh to call the magicians of Egypt and all the wise men? Did he suspect that it was going to have an effect on the future? Rav Schwab answers, this is the way Pharoh thought: a) The majority always wins over the minority, and b) The stronger one always defeats the weaker ones. When he saw the opposite in his dreams, he was flabbergasted. He didn't think such a thing could possibly happen. It got him thinking, "Can it be that someone is trying to rebel against me? A minority, who will win?" Therefore, he searched for an interpretation to his dream. [1]

We see the concept of minority beating majority and weak winning over strong in many places. We say several times a day (during the days of Chanuka), "You (Hashem) have given the strong ones, into the hands of the weak ones...", "The majorities into the hands of the minorities, etc..." The Greeks tried destroying the Jewish religion. They prevented us from praying to Hashem, performing circumcisions, keeping Shabbos, family purity, and the list goes on. The Maccabees (the five sons of Mattisyahu; the Cohen Gadol) exerted maximum efforts to defeat the Greeks, and Hashem took care of the rest.

There is another example in this week's parasha where the "lower" overtakes the "higher." It says that Pharoh had seventy-one steps to his throne. Based on how many languages one knew, he could ascend that many steps. When Pharoh tested Yosef in different languages, Yosef was able to ascend all the way to the top step. He actually knew one more language than Pharoh did, Hebrew. Pharoh made Yosef swear not to tell anybody that he knew more languages, otherwise the people of Egypt would dismiss Pharoh as ruler. [2] Hashem had sent an angel to teach Yosef all those languages, so that Pharoh could make him part of the "high authority," since an Egyptian king or second-in-command must master all seventy languages. [3]

It's amazing how quickly Hashem can extricate a person from his dilemma, changing his whole life in a matter of seconds. A lesson which can be learned from Parashas Miketz and the story of Chanuka; When a situation seems hopeless, don't give up. Continue to have faith in Hashem, for He has infinite ways of changing a situation. Yosef went from owning nothing and living in prison, to having everything; with the ability to also provide for his family in their time of need. Yosef didn't give up on Hashem's ability to help him. He knew that the same way Hashem put him there, He could also take him out. So too by the Maccabees, they didn't lose faith in Hashem. They still davened and fulfilled mitzvos in private. They did not rationalize to excuse themselves from keeping mitzvos.

Kavei El Hashem, Chazak Viya'ametz Li'becha - Have hope in Hashem, He shall strengthen your heart.

Thanks for reading,

Nisso

[1] Me'ayin Beis Sho'aiva

[2] Midrash HaGadol 41:39

[3] Midrash HaGadol 40:1

Parashas Vayeishev

2008-12-17T12:20:00.000-08:00

Parashas Vayeishev speaks about how Yaakov favored Yosef over his other sons. He even made Yosef a special garment with many beautiful colors, which led Yosef's brothers to hate him.

Yosef had a couple of dreams which made his brothers hate him even more. First dream: Yosef and his brothers were in the field binding sheaves, and all their sheaves surrounded Yosef's sheaf, and prostrated to it. Second dream: The sun, the moon, and all eleven stars prostrated themselves in front of Yosef. His father rebuked him asking, "What's this dream you had? Shall I, your mother, and your brothers come to bow down to you?"

Yaakov sent Yosef to Shechem, where the brothers were pasturing the sheep, to inquire about them. He asked someone along the way if they had passed his brothers, and this person said he over heard them say they were going to Doson. On his way to Doson, the brothers saw him from a distance, and plotted to kill him. Reuvain (the oldest) tried refraining his other brothers from killing Yosef. He suggested they throw him into a pit, intending to rescue him later.

When Yosef reached his brothers, they stripped him of his colorful garment and threw him into a pit. They had just sat down to eat, when they saw a Yishmaelite caravan, on its way down to Egypt. Yehuda suggested selling Yosef instead of killing him. After the sale transaction, they dipped his garment into goat's blood and brought it back to Yaakov, who concluded that Yosef had been devoured by beasts and torn into pieces.

Yosef was brought down to Egypt, and sold to an officer of Pharaoh - Potifar, the chief executioner of Egypt. Yosef found favor in his eyes because of his honesty and dedication to work. Potiphar saw something in Yosef which he didn't see in his other slaves. Yosef didn't steal or lie - rather, he caused his master's possession to increase. [1] Yosef went from serving Potiphar, to handling all his keys and withholding nothing from him except his own wife. [2]

While Yosef was sitting comfortably in Potiphar's house, Rashi explains he was eating, drinking, and curling his hair, Hashem said, "Your father is in mourning, and you curl your hair! I will bring out a bear against you." [3] Immediately after that, Potiphar's wife set her eyes upon him. (I can't imagine what she must of looked like, just kidding) She tried everything possible to seduce him, but he would not pay any attention to her. There was a day where nobody was around the house, except for Yosef. She decided then, she would make her move. She grabbed him by his garment, saying, "Be with me." He fled, leaving his garment in her hands. She was nervous that Yosef would tell Potiphar what had happened, so she quickly ran to the men of her household, claiming that Yosef had just tried seducing her, and that he fled once she cried out in a loud voice, leaving his garment in her hands.

The Torah says that she spoke to her husband (Potiphar) telling him, "The Hebrew slave came to me, the same one you brought into our home, to mock me. When I raised my voice and cried out, he fled outside." Potiphar became furious, says the posuk. He wanted to kill Yosef, but was convinced otherwise and sent him to jail instead. This line got me thinking, "Potiphar became furious with Yosef? He favored Yosef, trusting him with his possessions, and now within seconds can totally feel the opposite reaction? Only because his wife said something, before even confirming if it was accurate?!

The Chofetz Chaim says, "Many people tell their family members (specifically husbands and wives) all the bad things people did to them in yeshiva, or at work. The spouses ask each other how their day went, and feel the need to tell them even the negative things that happened. Not only is it a big sin, but it will also cause fighting between the two families. Spouses won't come to confirm the information. They will be on their husband/wife's side out of loyalty to one another, and will believe the statement automatically."[4]

A lesson learned from this week's parasha is, if there was someone who offended you, and your spouse, brother, sister - or any other family member for that matter - asks how your day was, try not to mention the negative things. Attempt to speak around the question (even if it's beneficial information). As we see by Potiphar, he really liked Yosef and trusted him 100%, but that all changed only because his wife spoke bad of him. One must realize that no matter what the situation is, family comes first; therefore, out of loyalty they will come to believe the statements before confirming anything else. The same applies to the one asking the question. Don't be a 'Potiphar;' who jumps to conclusions without first making sure the information was correct. There are two sides to every story.

Have a wonderful Shabbos,

Nisso

[1] Bereshis Raba 86:3

[2] Bereshis Raba 86:7

[3] Bereshis 39:6

[4] Sefer Chofetz Chaim, Hilchos Lashon Hara, 8:10

Parashas Vayishlach

2008-12-09T21:12:00.000-08:00

In last week's Parasha (Vayeitzei), the sons of Lavan told their father that Yaakov had taken all that belonged to him - his flocks and family etc... After accepting this false statement, Lavan no longer looked at Yaakov the same way. Yaakov noticed this change in Lavan, and told Rachel and Leah, in secret, that it was time to go.

This week's Parasha starts off with Yaakov and his family on their journey home, to Yaakovs family. Yaakov sent messengers to Eisav to tell him he was back and wished to live in peace with him. Yaakov gave them detailed instructions on how to deal with Eisav. "Humble yourselves before him. Call him, 'My master.' However, make sure he knows our position. Tell him in my name, 'I have lived with Lavan, the master of all magicians and swindlers, but I overcame him. Despite living in Lavan's house, I fulfilled all 613 mitzvos. I have acquired oxen, donkeys, sheep, servants and maidservants.' Yaakov was telling Eisav that if he wants peace, then Yaakov is ready for peace; but if it is war he seeks, Yaakov is ready for that as well. The messengers went to do as they were told, but later came back with discouraging news. "Eisav is coming out to meet you with four hundred men." [1]

The posuk says, "Yaakov was very frightened and distressed." How can it be Yaakov was scared? Scared of what? Doesn't he have Hashem protecting him? Additionally, he had just sent messengers to Eisav saying he was 'ready for war'- what was that all about? He seemed pretty confident then, what happened now?? There are LOTS of explanations for this. Rashi says, "He feared the possibility he might get killed, and was distressed that he might have to kill others." [2] The Toldos Yitzchak says, "Yaakov was afraid because he remembered Eisav mentioning many years back that he was going to kill him when Yitzchak (their father) dies. Yaakov thought for sure he was an avel (a mourner).

Another possible answer: There is a special mitzva of Kibud Av V'Em (honoring one's parents) which prolongs one's life (as mentioned in the Torah). [3] Yaakov wasn't in the same home town as his father, and Eisav was. Yaakov was worried, "I didn't fulfilled the mitzvah of Kibud Av V'em as much as Eisav did." The Ramban explains that the mitzvah of kibud av v'em was only fulfilled once Yaakov went to Lavan's house, as he was instructed by his parents. [Rivka instructed Yaakov to flee from his brother's rage; and Yitzchak instructed him to find a wife in Lavan's household.] However, instead of going straight to Lavan's house, he went to yeshiva. For the fourteen years he was learning in yeshiva, he didn't have the chance to honor his parents. Therefore, Eisav may have done more kibud av v'em than Yaakov. Maybe this explains why Yaakov was afraid he would die - he might not have merited a prolonged life like Eisav did.

An additional explanation as to why Yaakov was afraid: Yaakov knew that if any member of his camp had sinned, Hashem would not come to his assistance. [4] This is a very fundamental lesson. The Rambam says, "Everyone should see themselves throughout the year as if they have the same amount of sins and mitzvos (merits), which also has an influence on the whole world. One should think, 'If I sin, then the whole world is judged harshly, but if I do a mitzva, then the whole world is judged favorably because of me.' [5] This gives a person a tremendous responsibility to the world.

A parable can explain this concept better: A child is a parent's responsibility. Every action the parent makes has an effect on the child. A simple example is; leaving a sharp knife on the table, or medication where the child can reach it. The outcome can be deadly.

A lesson we can learn by Yaakov being "afraid," is that a person must always think, "the whole world is depending on me. Every occurance is dependent on my actions. Suppose I do something wrong, what will happen to my family or friend? Do I really want to take that risk?"

Have a wonderful Shabbos,

Nisso

[1] Bereshis Rabba 75:6
[2] Rashi 32:8
[3] Shmos 20:12
[4] Bereshis Rabba 76:2

[5] Hilchos Tshuva 3:4

Parashas Vayeitzei

2008-12-03T10:06:00.000-08:00

Last week we spoke about Eisav being furious with Yaakov for getting his brachos (blessings). After that episode, Rivka told Yaakov to run away because Eisav wanted to kill him. She instructed him to go to Lavan, her brother, who lived in Charan. There he would meet Rachel, his soul mate, the daughter of Lavan.

When Yaakov saw Rachel, he immediately fell in "love" with her, knowing she was the one he wanted to spend his whole life with. He told her the reason for him coming to Lavan. She warned him that Lavan was a swindler, and would try marrying off Leah first, before allowing him to marry Rachel. Yaakov wasn't worried. He instructed Rachel what to answer if he asked her different questions, a sign of knowing who was really under the veil. [1]

Lavan came out to greet Yaakov, who was known to come from a wealthy family. Lavan wasn't interested in him, he was interested in his money. To Yaakov's dismay, he arrived empty handed. He felt bad because when Eliezer (the slave of Avraham) had come to the house of Besuel (the father of Lavan) to find a marriage partner for Yitzchak, he came with camels loaded with gifts. Lavan thought, it can't be that Yaakov came empty handed. He is probably hiding some pearls in his mouth. He gave Yaakov a BIG kiss, hoping to find some type of jewelry, but his mouth was empty. [2]

Yaakov told Lavan the purpose of his arrival; to get married. Therefore, he is willing to work for him for seven years, in exchange for Rachel. Those years passed in a flash. When people have a goal, and are willing to do whatever they can for it, they have an inner enthusiasm. When a person does something with enthusiasm, and enjoys what they are doing, time flies. This seems to be what the Torah means by, "They seemed to him like a few days." [3]

When it was time to marry "Rachel", all the people of Charan were invited to the wedding. The next part was a big shocker. Definitely a lesson we can take, but not what I want to address in this week's dvar Torah. Rachel didn't want her sister to get embarrassed in front of the whole neighborhood, and so she gave over the signs to Leah, so that Yaakov will think it was really Rachel. That was an incredible sacrifice Rachel made. [4]

The next morning after finding out what Lavan had done to Yaakov, he approached Lavan asking, "I have worked for you honestly and respectfully to marry your daughter Rachel, why did you deceive me?" Lavan replied back, "It's not our custom to marry off the younger daughter before the older one, however, I am willing to give you Rachel for another seven years worth of work." Yaakov agreed. He worked for Lavan with the same enthusiasm as he did in the beginning. He started off strong and on-time, and followed with the same enthusiasm until the end, with no slacking off. His last years were performed with the same dedication and vigor as his first years. [5]

A lesson I want to share with you is; when people set goals for themselves, they should stick to it. Sometimes people think to themselves, "I can't believe I told my self I was going to finish this masechta (tractate) - it's so long!" or "I'm going to help my spouse every day cleaning, or cooking." At first they think it's an amazing idea, and they do it with enthusiasm. Unfortunately that fire they had to learn or help, dies down shortly, until it turns into little spark. They rationalize to themselves, "I had more time then, it was easier to work towards my goal, but now I have other important things to do." That can be true, but to what extent? Yaakov knew the concept of, "When there's a will, there's a way." He lived by it. His goal was to marry Rachel, and he was willing to work fourteen years for it. He didn't rationalize saying, "It's so hard working for a thief, always thinking what other way will I be deceived again." He didn't let anything stop him. He kept the flame going, refraining it from dying down into a spark, which would eventually be extinguished.

Have a wonderful Shabbos,

Nisso

[1] Magilla 13b
[2] Bereshis Rabba 70:13
[3] Bereshis 29:20
[4] Baba Basra 123
[5] Bereshis Rabba 70:18

Parashas Toldos

2008-11-22T10:38:00.000-08:00

There is a lot of drama in Parashas Toldos. Rivka was in a lot of pain from her pregnancy. She felt like there was a war going on inside of her. When she passed by a yeshiva, she felt as if the baby was struggling to escape. (I guess optimistically speaking, it sounds like a good thing, because that would imply the baby wanted to learn Torah.) On the other hand, when she passed by a place of idol-worshipers, she felt the baby again struggling to escape. "This pain is unbearable, why did I want this pregnancy?" She asked herself. She went to Shaim for an answer, and through divine inspiration, he replied, "There are two nations in your womb, and two Kingdoms will separate from within you; one to his evil ways, and the other to his wholesomeness."[1] (Not the type of news a mother wants to hear about her children.)

Then Yaakov and Eisav were born. Up until the age of 13, they were both learning in yeshiva. After that, they each went their own way. Yaakov continued learning in different yeshivas, while Eisav went out hunting animals. [2] The next topic in the Parasha is Avraham's death, followed by Eisav selling his birthright to Yaakov. Eisav came back tired and hungry from a hard day of hunting. He saw Yaakov cooking lentils, a mourner's dish [3], and asked him for it. Yaakov, feeling intimidated wondered, "how is it that this wicked man who denies olam haba, be the future head of the household? He isn't worthy of offering sacrifices for the household!"[4] Yaakov therefore explained to Eisav that since he was making the lentil dish, a mitzvah of kibud av v'em (honoring one's parents), the only way to give it away was by acquiring another mitzva. Buying Eisav's birthright definitely fell under the category of a mitzva, and so Yaakov sold this lentil dish. [5]

Later on, Yitchak loses his eye sight, and is prevented by Hashem from blessing Eisav. Rivka commanded Yaakov, "bring me two young goats, in order to cook it the way your father likes it, and serve it to him. After he finishes eating the meal, he will give you Eisav's brachas." Yaakov was worried because Eisav was hairy, and Yaakov wasn't. Rivka gave him Eisav's special garment, and the skins of the young goats. She placed them on his arms and the smooth part of his neck.

We see that this ploy worked and Yaakov received Eisav's blessings from Yitzchak. When Eisav found out that his bracha was given to his brother, he was enraged. Now, realize we are talking about Eisav here. Someone who didn't care about keeping the Torah, and even denied Hashem's hashgacha (providence). [6] Why was he so emotional about not receiving his brachas? Eisav doesn't seem like the sensitive type, and yet the posuk says he 'wailed a most loud and bitter cry.' [7] We see, there must be something special about getting a bracha. Eisav begged Yitzchak for a bracha. "Please, I will take anything! There must be something for me too!" he exclaimed. "Although he is a rasha (evil)," Hashem said to Yitzchak, "he shall not have wept in vain. Bless him!" [8]

A lesson I got from Parashas Toldos is the importance of a bracha. We take them for granted. If Eisav wept over it, there must be something to it. He didn't give up, until Yitzchak gave him something. I've noticed that when I give people brachas, they reply back "thank you." I always tell them, it was a bracha, not a compliment. You should answer "amen." If I'm lucky, I sometimes get a "v'chen lomar" (you too) in return. I was always told that you can learn something from anyone. Even from a person who isn't exactly the best role model. Eisav was a rasha, but we see when it came to receiving a bracha, he was makpid (stringent.) He knew the importance it held, and cried until he got one.

I give us all a bracha that we should fulfill the Torah and Hashem's commandments, and by doing that, may we find favor in our Creator's Eyes.

Have a wonderful shabbos,

Nisso

[1] Rashi 25: 22-24

[2] Bereshis Rabba 63: 14-16

[3] Baba Basra 16

[4] Midrash Agada 25:29

[5] Tosfos HaRash

[6] Zohar 228 Vayechi

[7] Bereshis 27:34 (translation taken from Metsuda Chumash)

[8] Midrash Tanchuma

Parashas Chayei Sarah

2008-11-15T11:03:00.000-08:00

In this week's parasha, Avraham buys a plot of land for his wife Sarah's burial. It's not just any plot of land, but Ma'aras Hamachpaila! Going back to Parashas Vayera for a minute, we learned that Avraham was very quick to perform the mitzva of Hachnasat Orchim (serving guests). When he saw three people outside his tent, he offered them bread, but also brought in butter, milk, and meat.

Avraham needed to slaughter three calves because he wanted to serve the guests tongues with mustard. However, one of the calves got away, running to a cave in Chevron. Avraham was right behind it, [1] entered the cave, and had a vision of Adam and Chava being buried there. The cave also had the sweet aroma of Gan Eden. He knew then that he wanted to own that space. [2]

This beautiful plot of land was owned by a man named Efron - not exactly the type of person one wants to do business with! At first, Avraham says to Bnei (the people of) Cheit, "I am a foreigner and a resident among you." Rashi (commentary) says a midrashic (story) meaning: "If you want to sell it to me, then I am a stranger; if not, then I am a resident among you, and will take this land against your will, for Hashem has told me, "To your descendants I will give this land." They responded saying it would be their pleasure for Avraham to bury Sarah anywhere he wanted.

Efron told Avraham in front of Bnei Cheit, " Please, my master; I've given you the field together with the cave, for it is yours." To show that he had rightful ownership for future generations, Avraham didn't want to take the land for free. So he replied back saying, "I want to pay you for it, please name your price." Efron, a person who says A LOT and does A LITTLE, told Avraham he is willing to sell it for 400 silver shekels of the best currency. Avraham had NO objection. He knew that Ma'aras Hamachpaila was worth every shekel he owned. Besides the big mitzva of burying the dead, Ma'aras Hamachpaila was the 'entrance of Gan Eden.' When a person leaves this world after 120 years, they leave with nothing besides the schar (merit) they accumulated while alive. Everything else means nothing in Olam Haba (the world to come). A person's wealth, honor etc stays on Earth.

[Do you know that when babies are born, they come out with their hands closed; and when people die, their hands are open? It symbolizes that when people enter this world, they are materialistic, wanting everything (especially babies), but when they leave, what good is their wealth anyway?]

While Avraham was weighing out the silver, Efron stood by him, secretly stealing in order to gain extra money. [3] Can you believe the Chutzpa (rudeness) Efron had?! I will tell you what he didn't have. The Torah removed a letter from his name because of his indecency [4]. Little did Efron know, Hashem blessed Avraham, [5] saying, "He who curses you, shall be cursed." He wasn't exactly gaining anything by stealing, rather, he acquired for himself poverty! [6]

We see a similar middah by Besuel (Rivka's father). He tried poisoning Eliezer (Avraham's servant, who was on a mission to find a wife for Avraham's son, Yitzchak) during a meal, in order to kill him and steal his wealth. The midrash states that an angel (who accompanied Eliezer) switched their plates and Besuel died instead. [7] The possessions Besuel was trying to steal belonged to Avraham, not Eliezer. He who curses Avraham, shall be cursed...

A lesson which we can take is that sometimes people try to take advantage of others instead of helping them. People justify their deeds, without asking themselves, "would I like it if someone acted that way to me?" Although they may gain from their trickery now, in the long run, they will realize it wasn't worth it. (Obviously, this is talking about people who haven't done full teshuva) Some get punished right away, and some don't. If they do not get paid back in this world, they definitely will in the next. We see that Efron was punished right away for taking advantage of Avraham, whereas Avraham was rewarded for his good deeds.

Thanks for reading,
Nisso

Sources...
[1] Baba Matizah 86
[2] Zohar Chadash; Ruth
[3] Midrish HaGadol 23:16
[4] Bereshis 23:16
[5] Bereshis 12:3
[6] Bereshis Rabba 58:9
[7] Midrash Agada 24:53

Parashas Vayera 2

2008-11-12T04:51:00.000-08:00

As mentioned in my previous Dvar Torah, the beginning of the Parasha takes place by Avraham's tent. He was waiting by the opening of his tent, because he really wanted to have guests. The problem is, it was so hot, there were no travelers. So Hashem decided that He was going to visit Avraham first, and then send three angels to appear like humans. From here we learn already that there's a mitzva to visit the sick.

When Avraham would have people eat by him, he would tell them to "thank the Master of the Universe for this meal He gave you." If they were to reply. "No. Who is this God of yours, whom we do not see?" Then he would say "Ok, in that case you own me money for the meal, and then since you ate my steak, that would be $20, and the drinks are $20 per cup, and the bread-- you can't get bread out here in the desert, that will be $20." They would reply back, "You are right, who is this Master whom you ask us to thank? We will!"? By doing this, Avraham was able to accomplish his goal of spreading Hashem's name around the world. (Bereshis Rabba, 59:7)

Sefer Moreh Nevuchim (a book written by the Rambam) says that Avraham, who was blessed with great wealth, utilized his entire fortune for the purpose of glorifying Hashem's name in the world. Can you imagine taking your monthly paycheck and setting it aside for Hashem?

Anytime my daughter hears coins jingling, she automatically runs towards the noise and says, "Frida - want - give - tzidaka (charity)". She will literally take any coin she sees and deposit it into the tzidaka box if we don't stop her. We can't leave any coins laying around. She doesn't have a concept of how much money she is giving. She just gives. That is --somewhat-- like Avraham. He doesn't make calculations. He knows that if it's for Hashem, then it's worth every dime. He isn't worried that maybe his money will go to waste, because when one gives something for the sake of Hashem, Hashem will give it back.

I was learning a Gemara (Talmud) the other week (Beitza 16), and it says that a person's parnasa (monetary status) is decreed on Rosh Hashana (the Jewish New Year) except if someone spends money for Shabbos, Yom Yov, or Talmud (learning) Torah. Tosfos (commentary)mentions there that Hashem says, 'you should even borrow money on My name, and I, Hashem will pay the money back.' This is because the mitzvos of Shabbos, Yom Tov, and Talmid Torah are very chaviv (special) to Hashem.

The Rambam writes there's a chi'yuv (obligation) that if a father can not teach his son Torah, then he should hire someone to teach him. Just because the father doesn't know how to teach his son Torah, that doesn't make him patur (dismissed) from teaching him. He needs to pay from his own pocket to give his son the education.

Hashem gave us his precious vessel, the Torah. It's up to us to make the most of it. In Gemara Berachos it mentions how Torah should be learned day and night. Without Torah, there is no reason for this world to exist. Maybe that's a reason why there are time zones. On one side of the world people are getting up to start their day, while the other side is getting ready for bed. G-d forbid there should be even ONE second of nobody learning Torah.

A lesson we could take from Parashas Vayera is that one should do as much as they can to sanctify the name of Hashem. Avraham was a paragon of thanking Hashem constantly for everything he was given. He used what Hashem gave him to the full capacity, and shared it with others, asking nothing in return but a "Thank you" to Hashem. Another way to say 'Thank you' to Hashem is by learning his Torah. If you gave someone a gift, wouldn't you get nachas (pleasure) to see it being used?

Thanks for reading,

Nisso

Parashas Vayera 1

2008-11-11T02:19:00.000-08:00

At the end of Parashas Lech Lecha, Avraham gets a bris mila at the age of 99! This was done before Yitzchak was born, because Hashem wanted Yitzchak to be holy from birth. This bris was to ensure that we, the jews will inherit Eretz Yisroel (Israel). After the bris, Avraham was changed in two ways: a physical change and a name change. He went from being called Avram, 'father of your native land Aram', to Avraham, 'father of many nations'.

In the beginning of Vayera, the parasha takes place by Avraham's tent. It was the third day of his bris - the most painful day. Hashem made it exceptionally hot outside in order for Avraham to worry about himself instead of worrying about his guests.

The blazing heat of gehenom (hell) didn't stop Avraham from wanting to fulfill the mitzva (commandment) of serving guests, though. As a matter of fact, he was in great agony - not because of the bris, but because he wasn't able to be hospitable. His whole life was about giving to others, and to Hashem. Not only was he a giver, but he did it with true love. People like Avraham don't feel like they need to take vacations. The last thing on Avraham's mind was, "I've given so much to others. Now it's time for someone to give back, especially when I'm in great need of it!".

Chazal (Our sages) say that a person who accustoms himself to giving acquires a trait of love. This is spoken about a lot in Shalom Bayis (harmony in the house) classes. Speakers stress how a husband and wife should always give to each other, and that will make their love grow for one another. Sounds crazy, doesn't it? You would think it's the opposite; if someone always receives things, that would make their love grow for the giver, because they are on the receiving end.

Chazal say, look at the Hebrew word for love, Ahava. The word Ahava has a root word, like most words. The root word is Hav, to give. The more a person gives, the more his love grows for the person he is giving to.

Pirkei Avos (Ethics of our Fathers) 1:15 says, "Emor Mi'at v'Asei Harbeh," (Say a little and Do a lot.) Avraham's actions were more numerous then his words. When the guests came to Avraham, he quickly told them, "I will get bread, and you will sustain your hearts." Then it says that Avraham quickly ran, getting some butter, milk, meat etc... What happened to just getting some bread? It could be that Avraham felt if he were to offer a whole meal, they might have refused, or felt weird saying ok. So he therefore offered something simple, and conjured up a feast.

Sometimes people say, "Oh, I have to visit Yaakov, he's in the hospital." Then, when it comes to be mivaker cholim (visit the sick), they say, "ah, you know what, Yaakov will be out in a day anyways, when he comes home I will pay him a visit", until that visit turns into a phone call made by Yaakov. There are times when, for all of their words, people don't take action at all. Avraham not only fulfilled his word, but in fact did much more.

A lesson we should take from this is that when one has guests, don't wait for them to ask for a drink. People are shy when it comes to asking for something, no matter how much they need it. Offer it right away! Maybe offer a cup of water, and serve some cookies along with it. It's no steak, but the mitzva definitely has the same value.

Have a wonderful Shabbos,
Nisso

Parashas Lech Lecha

2008-11-02T04:29:00.000-08:00

This week, on the 8 of Cheshvan, my twin sister and I turn 26! That means, it's going to be my Double Bar Mitzvah!

Thirteen years ago was the time my obligation of observing Hashems Mitzvos (commandments) began! I can't believe that. Time flies really quickly!

My bar mitzvah Parasha is a very interesting one, with A LOT going on, and a lot of lessons to be learned.
The parasha starts off with Hashem telling Avraham to leave his home-land, a place which he is familiar with and comfortable, and go somewhere else. Where? Avraham wasn't even sure!

This was considered one of his 10 tests. Why was this a test? People do it all the time! I have friends who joined this program where you learn in Israel for two years and then they ship you off to a place where there aren't so many observant Jews. The goal is to be mikarev (bring close) those who aren't familiar with Jewish laws and customs, and help them work through it, step by step. --Yes, it's a little nerve-racking, but it's been done plenty of times! What was so special about this test?!

So I was thinking, the beauty of this test was to see what would be Avraham's emotional reaction to Hashem's request. Would Avraham be nervous to go [especially when he didn't know where he was going, or what kind of people would be there], scared, excited, stubborn, or easygoing?

Avraham did as Hashem asked from him, with out inquiring even once: "How long will it take? Who will be there? Is it safe?" He passed this test successfully. The reason was because he had all the emuna and bitachon (faith) in Hashem, so he didn't have to ask any questions. He knew that if Hashem sent him there, then it must good for him.

I lent someone a jar of coffee, and when they returned it, my daughter asks "What's this? I want." I told her, "You don't like it. Trust daddy." She says "I like it, I want". So I told her, "Trust daddy, Frida doesn't like this, it's yukee. I know what Frida likes." After I told her that, she said, "Ok, daddy," and walked away.

I was so proud of her, and I thought to my self, "Wow, she trusts me, it's so nice!". She knows that I wouldn't give her anything that wasn't good for her. She didn't need to taste the bitterness of the coffee to find out it wasn't good. She had faith in my words.

The lesson we should take from Parashas Lech Lecha, is for whenever something seems to be going wrong, and your day isn't as you planned. You might not know why it turned out that way, or how it is going to end up. Everything is done for a reason. Avraham didn't know where he was going; however, Hashem did. He sees the whole picture.

That should be our attitude towards Hashem. We shouldn't have to ask questions on Him. We should just accept that Hashem knows what's best for us. Hashem knows that even though we planned for something, it might not be good for us in the long run. Therefore, He steers our plans [and future] to another direction. Avraham understood that. He knew that no matter what came his way, he would be taken care of.

I pray for us all that we should do Hashem's will without asking any questions, and do His avodah (work) with Simcha (happiness)!

Have a wonderful shabbos!

Thank you for visiting,
Nisso

Parashas Noach

2008-10-28T13:56:00.000-07:00

Hi,

The weather was slightly cold and rainy in Yerushalayim this week. I was even zocheh to make a bracha on a rainbow. Chachamim say that when a rainbow appears it is a siman that Hashem wants to destroy the world, but doesn't because of His promise. I thought, WOW, that's this week's parasha.

In parashas Noach, Hashem totally wipes out the whole world except for Noach, his family, and the Jerusalem Biblical Zoo-- or something along those lines. =)

Last week during Shabbos Mincha, we read parashas Noach, and it got me thinking. I can't believe it. It's only the second week, and already (after 10 generations) Hashem destroys the world. How is this possible?! We just came into creation not long ago, and now we are destroyed? That generation had to have been REALLY bad. A chunk of the reason was because of how they acted with one another. They had no respect for each other what-so-ever. Not helping one another, taking advantage of their friends. Very denigrating.

You know, it says that Noach was the greatest man of his generation. It didn't exactly seem like a compliment. I mean-- compared to the type of people in that generation, you would think anybody is great. And how was he saved? Hashem told him to seclude himself on a HUGE boat, until this world got purified. He was living with a bunch of animals, who ate different things at different times.

I have two kids bli ayin hara, and their sleeping and eating schedules aren't exactly on the dot. One needs to be fed, while the other needs a changing. Then when the other one is sleeping, one wakes up. It's tough. Note: this is not a complaint, Baruch Hashem, we are zocheh to have beautiful kids. I'm just pointing out the difficulty of having two kids on different schedules - can you imagine a whole flock of animals? If you think about it a little more, it was all planned out, maybe to make up for what that generation did. They were living their lives thinking about themselves only, while Noach's whole tachlis was to give, give and give some more. He didn't have much time for himself. He was too busy attending all the animals. Making sure they were happy.

So in truth, he really was a righteous man. For one year straight, his midda was doing the avodas Hashem, selflessly.

I think a lesson we should learn from this week's parasha, is that when we don't act with others the way we want to be acted, it can be deadly. V'ahavta L'areacha Kamo'cha, Zeh Klal Gadol B'Torah! Loving others like you love yourself, that is an important lesson in the Torah. We are on this world to learn and perform the mitzvos of Hashem's Torah. Without that, this world can not exist.

Another lesson is that when you see a neighbor or a friend speaking Loshon Harah, or going against Hashem's will, seclude your self from them. You don't need to be with those types of people. They can be damaging. Just like Noach was secluded from the rebels, you can do the same. You get to choose your friends, so choose the right ones.

Thanks for visiting,
Nisso

Nisso's Torah Insights on the Weekly Portion

Parashas Matos & Masei - Blaming Others

Parashas Pinchas - The Love for Torah

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

Parashas Korach & Chukas - Keeping mitzvos before knowing why

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

Parashas Bamidbar - Reaching Out to Someone Can Save a Life

Parashas Behar & Bechukosai - Verbal Abuse vs. Stealing

Parashas Emor - Kiddush/Chillul Hashem is easy to do

Parashas Acharei Mos & Kedoshim - Taking Revenge

Parashas Tazria - Metzora - Humility

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

Pesach and Parashas Tzav - Praise the Lord !

Parashas Vayikra - Don't emulate Robin Hood

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

Parashas Ki Sisa - Hidden Miracles

Parashas Tetzaveh - We are what we wear

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

Parashas Mishpatim - Putting the OV (hov) in LOVE

Parashas Yisro - Teshuva is the best stain remover !

Parashas Beshalach - We are NOT our emotions!

Parashas Bo - Miracles happen everyday, can you tell?

Parashas Va'eira - Nothing is hidden from Hashem!

Parashas Shemos - Man proposes and G-d disposes

Parashas Vayechi - Fighting Our Yeitzer Hara

Parashas Vayigash - Keeping a Safe Container

Parashas Miketz - No point in being Arrogant.

Parashas Vayeishev - Being a Two-Face

Parashas Vayishlach - Honoring Parents

Parashas Vayeitzei - The Difference between a Tzaddik and a Rasha

Parashas Toldos - YOU control your happiness

Parashas Chayei Sarah - Go from being Cursed to Blessed !

Parashas Vayera - Honor me; by being my guest !

Parashas Lech Lecha - Being Faithful to Hashem

Parashas Noach - Keeping a kesher with Hashem

Parashas Bereishis - Loose Lips Sink Ships

Parashas Vezos Habracha & A Special Thank You!

Parashas Ha'azinu - Cracked Pot

Parashas Nitzavim & Vayelech - Vivid memories...

Parashas Ki Savo - Strengthening the observance of Torah

Parashas Ki Teitzei - A second chance available if need be.

Parashas Shoftim - Now's the time to acquire Torah!

Parashas Re'ay - We are responsible for our actions

Parashas Eikev - *FULL* Credit for half the job!

Parashas Va'eschanan & Tisha b'Av - This MAY be read on Tisha b'Av !

Parashas Devarim - Rebuke before death

Parashas Matos/Masei - Taking Credit

Parashas Pinchas - Kiddush Hashem vs. Chillul Hashem

Parashas Balak - Hashem is the source of all power!

Parashas Chukas - Keep the bulletproof vest on!

Parashas Korach - Cover ground before the ground covers us!

Parashas Shelach - Learning from other's mistakes.

Parashas Beha'alosecha - The ultimate power to control current world events

Parashas Naso & Shavuos - Would you ever steal from Mashiach's grandmother?

Parashas Bamidbar - Live up to the expectations!

Parashas Behar - Bechukosai *Shavous Incorporated* Learning Torah = Blessings !

Parashas Emor - Go 'Perfect' from 0 to 49 days!

Parashas Acharei Mos & Kedoshim - It's not hard to learn the entire Torah while standing on one foot !

Parashas Tazria & Metzora - WARNING! Acting miserly can cause embarrassment!

Parashas Shemini - Can you get angry 3 times in 120 years?

Pesach 5769-2009 - Ha Lachma Anya

Parashas Tzav - You can always knock on My door!

Parashas Vayikra - 247 Mitzvos in only One Sefer!

Parasha VaYakhel/Pekudei - Fulfilling mitzvos which don't apply to us.

Parashas Ki Sisa - Accepting answers to the questions we ask!

Parashas Tetzaveh - The merit of a good heart

Parashas Teruma - Did I try my hardest?

Parashas Mishpatim - The power of words

Parashas Yisro - Recognizing the miracles before our eyes

Parashas Beshalach - It's not worth fighting over money matters

Parashas Bo

Parashas Va'eira

Parashas Shmos

Parashas Vayechi

Parashas VaYigash

Parashas Miketz and Channuka

Parashas Vayeishev

Parashas Vayishlach

Parashas Vayeitzei

Parashas Toldos

Parashas Eikev - FULL Credit for half the job!

Parashas Behar - Bechukosai Shavous Incorporated Learning Torah = Blessings !