Parashas Noach - One Sentence, Two Interpretations

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

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

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

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

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

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

Have a wonderful Shabbos,

Nisso

Parashas Bereishis - Our Responsibility on This World

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

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

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

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

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

Have a wonderful shabbos,

Nisso  

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

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

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

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

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

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

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

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

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

Have a wonderful Shabbos and Yom Yov,

Nisso

[1] 33:8

[2] Rokeah

[3] Bereishis Rabba 63:6

[4] Bereishis Rabba 63:7

Parashas Ha'azinu - Nurtured Through Torah

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

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

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

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

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

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

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

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

Have a wonderful Shabbos,

Nisso

Parashas Vayeilech - Hashem Said To Me...

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

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

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

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

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

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

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

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

Gmar Chassima Tova and have a wonderful Shabbos,
Nisso

Parashas Nitzovim - You Can Overcome Addictions

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

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

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

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

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

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

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

Ksiva vChasima Tova,

Nisso

Parashas Ki Savo - Creating Our Own Enthusiasm

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

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

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

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

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

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

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

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

Ksiva Vchasima Tova,

Nisso