Author: Rabbi Milder

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Vayera –

For Food for Thought in Spanish: Haga clic aquí para leer en español. Please share this with your Jewish Spanish speaking family, friends, and associates.
Zrizus: A Push to Stay on Target and Focused

Zrizus, zeal and speed but with alacrity, is usually identified as a prerequisite for performing mitzvos. As the famous Chaza”l says: זריזין מקדימין למצוות. However, we find in this week’s Torah portion of Vayeira that Avraham Avinu uses this attribute in an additional way, to ensure that the mitzva even gets done. The Torah states, “Avraham circumcised his son Yitzchak at the age of eight days as G-D had commanded him. And Avraham was a hundred years old when his son Yitzchak was born to him… So, Avraham awoke early in the morning, took bread and a skin of water and gave them to Hagar. He placed them on her shoulder along with the boy and sent her off” (Breishis 21: 4, 5, & 14).

The Ralbag learns from these pesukim that “it’s proper for a person to have alacrity to perform the mitzvos of Hashem, and not have anything stop him. Also do not forget mitzvos of Hashem because of one’s joy from being graced with good, but one should place the mitzvos of Hashem opposite his eyes constantly. For we see that Avraham Avinu acted with alacrity to fulfill the mitzvos of Hashem and thereby circumcised Yitzchak his son at the age of 8 days just as he was commanded. Even though he was a son of his old age he didn’t find any threat of loss for doing thing. He also didn’t forget the mitzvos of Hashem through so much joy he felt because of the grace bestowed upon him by Hashem for having a son from Sarah at such an old age for him and her. He even stop caring for his son Yishmael and threw him out of his house as Hashem commanded him.” (Click here for Hebrew text.)
Avraham used the attribute of zrizus, alacrity, to ensure he performed mitzvos and the will of Hashem quickly and with zeal. As we see from the fact that he got up early to listen to his wife Sarah’s advice, which Hashem commanded him to do, and banished from his home Hagar and Yishmael, who were harassing Yitzchak. He also used this attribute to ensure he circumcised his son Yitzchak at the proper time of eight days old, as Hashem had commanded him,  this zeal helped motivate him to fulfill the mitzva completely and in its entirety.

What is mindboggling is that the Ralbag notes that Avraham needed this attribute of zrizus as a motivation to perform Hashem’s mitzvos, against the joy he received from the fact that Hashem graced him with a child at such an old age. Wouldn’t that feeling of joy, which definitely enlisted feeling of hakaras hatov [gratitude] be a motivating factor to perform the mitzvos of Hashem? Rather than to do the opposite, of hindering the performance of fulfilling the will of Hashem?

We must say that the emotions of joy and excitement can overpower a person to the extent that it disrupts his focus in doing the will of Hashem. Albeit for Avraham Avinu, one who was so close to Hashem, especially at that point in his life, at one hundred years old, we can safely assume that he would have done Hashem’s will of giving a bris. But he may not have done so b’shleimus, with all the complete and proper intent, if not for the fact of the reinforcement of zrizus. What we see is that emotions can disrupt a person’s focus, even if the emotions are directed to Hashem. And using the attribute of zrizus, alacrity, one can refocus his mind on ensuring he fulfills the mitzvos and the will of Hashem properly in all its entirety, in the best way he possibly can.

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Lech Lecha -Shemiras Eiynayim: A Trick On How To Guard One’s Eyes

In this week’s Torah portion of Lech Lecha, the Torah relates that Avraham had to go down to Egypt because there was a famine in the land of Canaan: “And it occurred, as he was about to enter Egypt, he said to his wife Sarai, ‘See now, I have known that you are a woman of beautiful appearance…'” (Breishis 12:11).

Rabbeinu Bachye explains this pasuk “according to the medrish, when it says ‘See now, I have known that you are a woman of beautiful appearance,’ Avraham said to her that normally the travails of traveling depreciates beauty and removes the shine from the face, but you still stand in your beauty, behold I now know you are a woman of beautiful complexion. Chaza”l understood that he had never gazed at her until now. This is because Avraham, out of his great humility, made a covenant with his eyes, just as Iyov said, ‘I had made a pact with my eyes’ (Iyov 31:1). This is because righteous people make covenants with their limbs that they will not damage them just like a person making a peace treaty with his enemies, to not hurt them. Similarly, it writes, ‘You shall not seal a covenant with them and their gods’ (Shemos 23:32). For there is no worse enemy that harms a person then one’s own mis actions….'” (Click here for Hebrew text.)
Avraham Avinu was known to have complete control over his senses. Normally one sees whatever is in front of him. A person would have to turn his head or turn away to not look at something, but Avraham was on a level that he had the sense to not look at things he shouldn’t be looking at. The  Rabbeinu Bachye says that is because Avraham didn’t want to harm his body in any way by doing anything which might be inappropriate. This held true for all of his senses; he was able to control his sense of smell and hearing just like he was able to turn on and off his sense of sight. Even though this goes against human nature, as senses are automatically flooded with things around them. But Avraham worked on himself and made a pact with his body to ensure that he safeguarded himself from anything that might harm him spiritually or physically, just like a nation might make a peace treaty with their enemy to stop hurting each other. His guarding of his eyes from mundane, physical things was so complete and he was on such an unusually high level that he  had never even gazed at his own wife until that point. But when he saw that her face beautifully shinning, even after a long journey, he knew that she was always a very beautiful lady.

 What is interesting to note is that the motivation for his drive to safeguard his eyes from inappropriate gazing was based on his great humility. But wouldn’t it have made more sense for it to have been based on watchfulness (זהירות), which is the middah of not giving in one’s physical desires? Or perhaps even the middah of strength of willpower, as the first mishna in the fourth perek of Pirkei Avos says, “Who is mighty? He who subdues his personal inclination, as it says ‘He who is slow to anger is better than the strong man, and a master of his passions is better than a conqueror of a city” (Mishley 16:32). If that is truly the case, then what does this have to do with humility?

It would seem that Avraham Avinu was indeed using his character trait of immense humility as a motivator to take care of his senses and body. Just like a person who has been in battle with his enemies in a seemingly endless war, one still has to humble and restrain himself from hurting that enemy once he signs a peace agreement or treaty. So too Avraham used his trait of humility to encourage and motivate himself to be extra careful to care for his eyesight and other parts of his body, to not hurt them spiritually or physically in any way. Even though he, as a person, was in charge of himself and could choose to do whatever he wanted with his body, out of humility he realized it would not be right to harm his body. Therefore he made a pact or covenant with his senses and limbs to not harm them. He worked so hard to uphold that covenant to the point that he reached great heights of self-discipline, to the point that he was able to control and turn on and off his senses at appropriate times.

We see how the trait of humility can be used as a motivational force to do the right thing.

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Noach – The Ultimate Test: Proper Precision


There are many Jews who, even if they aren’t so adhering to Torah observance, still have some level standard of kashrus; at the very least they will not eat pig or shellfish. They understand that Hashem made these foods off-limits and can accept that. For whatever reason they are off-limits and considered spiritually defiling and abhorrent. In fact, they are only spiritually abhorrent, as Chaza”l say that it’s perfectly acceptable for a person to say ‘I would love to have bacon cheeseburger or shrimp cocktail, but what can I do, Hashem says it’s forbidden, and I must listen to Hashem.’ This attitude, that I must abstain from these foods because this is Hashem’s will, is a very positive attitude.

 However, there are some things which one would think can be much more deteriorating to one’s character and abhorrent to one’s spiritual demeanor but is still permissible and sometimes even a mitzva to partake in. Why would Hashem allow it? In this week’s Torah portion of Noach (Breishis 9:20-28) we find the absolutely humiliating and debilitating episode of Noach getting drunk after he left the Ark. He did this initially with very positive intent, giving wine libations to Hashem, but which ended with Cham and Canaan and their progeny cursed for all of history.

The Ralbag learns from this episode that it is appropriate to distance oneself from drinking wine more than the letter of the law, because the results can be degradation, and the loss can be unimaginable. For we see that Noach, who had a much-perfected demeanor, stumbled in this. This also holds true for anything that gets you intoxicated, for example milk and the like. (Click here for Hebrew text.)


 It would seem that even milk has properties that could lead a person to some sort of drunken state, if consumed in excess. I know my rebbe, Rav Avrahom Kanarek ztk”l, use to drink warm milk before he gave shiur and he told me it was because it calmed him. In any event, all the more so hard liquor; one has to be extremely careful about and distance oneself according to this.

Yet we find that the Orchos Tzadikim (Gate of Joy) goes to great lengths describing not only the cons but also the pros of drinking alcohol. “There is another kind of confusing joy which beclouds all of the mitzvos and causes fear of Hashem to depart from the hearts of men – that of the drinkers and revelers at houses of drink. The end of this joy is sorrow, for many ills result from the frivolity of drinking… For wine causes one to be a scoffer and to shout and to be contentious, and all who go astray through it will not grow in wisdom…” On the other hand, “Drinking wine, however, is very good when it is done properly in the manner of the wise… All of this teaches us the benefits of wine when it is drunk in moderation in the manner of the wise, in which case the mind rules over the wine and not the wine over the mind, who drink at set times with friend and acquaintances and with the saintly and the righteous, and not with brutes, and empty-headed people. For wine will increase the wisdom of the deep… The folly of the fool it multiplies… It stirs the hatred of the foe. It makes the giver impart more and closes the miser’s heart more. This is how wine should be used: one should use it as a cure for his sorrow, in order to strengthen himself in Torah by learning with joy, for when one is steeped in sorrow he cannot learn… It is to these ends, then, that the wise man should drink wine, taking care not to drink so much as to be compelled to cancel his work, and his affairs, and above all, not to drink so much as to be incapacitated for Torah study, or for prayers, or to be brought to excessive laughter and lightheadedness. And he should not drink to the point of losing his possessions or quarreling with his friends or breaking vessels or revealing his secrets or those of others… the implication being that we have been commanded to attain only that joy which is conducive to the service of the Creator Of All, and it is impossible to serve the Blessed One out of lightheadedness, laughter, or drunkenness.” (See there in its entirety.)
We see from here that wine can in fact be very positive, as we know it is also used for very holy occasions, like kiddush and havdala. But it can also be very destructive as well; and therefore the Ralbag advises to stay far away from it. Noach, with all his great and positive intent and his perfection in character for the Torah testifies about him, “Noah was a righteous man, perfect in his generation; Noah walked with G-D” (Breishis 6:9), still in all he stumbled and crashed in drunkenness. So why does Hashem permit it?

 It must be that though Hashem did make some things absolutely forbidden, like pig, shellfish, etc. But other things, that might be very devastating, He kept permissible as a test, to see that we use it precisely in the right manner, which is very hard and risky. But this is one example of our job in life, to meet the perfect median in doing things which are in service of Hashem. Though that is also why the Ralbag advises staying far away from it, since the risks are extremely high.
The Torah in general gives similar advice: “I call Heaven and Earth today to bear witness against you: I have placed life and death before you, blessing and curse; and you shall choose life, so that you will live, you and your offspring. To love Hashem, your G-D, to listen to His voice and to cleave to Him…” (Devarim 30:19′ 20). Hashem created man with free will, the ability to choose between good and evil; but he advises us to choose good. This is our purpose in life, to make proper decisions. The general rule of thumb is to err on the side of caution, but the proper approach ultimately is to find a fitting middle ground, which is the success of serving Hashem.

Chodesh tov and good Shabbos,

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Breishis – Favoritism: First and Last


There is a famous saying: “Save the best for last.” This probably comes from the well-known expression in Hebrew “אחרון אחרון חביב,” literally, “last, last is beloved.” This is quoted in Rashi (Breishis 33:2) from a Breishis Rabba (78:8) which discusses the reason for the order in which Yaakov presented his family to Esav. He first had Bilhah, Zilpah, and their children in a line. Then came Leah and her children, and last was Rochel and Yosef. Rochel was known, as mentioned in the Torah, to be Yaakov’s most beloved wife, and Yosef the closest of his sons, who Yaakov cherished, got close with, nurtured, and gave over all his wisdom to, more than to any of his other sons. (Whatever that truly means, because the differences in giving attention were subtle, though noticeable).
On the other hand, the Torah begins with The Creation in the parsha of Breishis.

In fact, we find in the Pirkey DiRebbe Eliezer (perek 3) that seven things were created before the world was created: (1) Torah, (2) Gehinnom, (3) Gan Eden, (4) Kisei Hakavod (The Holy Throne of Hashem), (5) Beis Hamikdash, (6) Teshuva (repentance), (7) and the name of moshiach. The Beur Maspik (also know as Toras Habayis) proclaims that the fact that these were created before the creation of the world shows that they are more beloved before Hashem, above everything else. This seems to be a contradiction to the famous axiom quoted above. However, we must say, at least taking it at face value, that things in the beginning or at the end are most beloved. (Click here for Hebrew text.)

In any event, we have to realize and appreciate these seven things that are so beloved by Hashem, for if they are beloved by Him, then they should be beloved and cherished by us, Hashem’s children and servants, as well. What is showing love? It is showing an interest, curiosity, and care for what you love. It is cherished, on your mind constantly, you are attentive to it, dedicated, and yearning for what you love. These feelings make sense and should be felt for the Torah, the Beis Hamikdash, repentance, the Holy Throne of Hashem, Gan Eden, and even the name of Moshiach. All of these things represent the greatness of Hashem and the relationship that man can achieve with Hashem, which is the whole purpose of creation. Even Gehinnom is most beloved by Hashem, but not because He is cruel; maybe because Gehinnom is the means to purify the blemished soul so that it is deserving to be close to Hashem in Gan Eden, in addition to being a deterrent. By going through sefarim like Medrish Kitapuach BiAtzei HaYa’ar, which gives a glimpse of the tortures of Gehennom, or the 20th perek of Tanna Dvei Eliyahu Zuta which discusses Gehennom as well, or the mussar sefer Reishis Chochma for example, this can be seen as a major deterrent from sin. The bottom line is that all these things have the ability to create a very powerful and close relationship between Hashem and His creations; therefore it’s beloved by Him and should be beloved by us.

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Vezos Habracha – Mitzva: Commandment or Way of Life.

One  must admit that being shomer Torah and Mitzvos, delving into the profundities of Torah and observing its mitzvos, is not easy. It takes a lot of dedication, consistency, and hard work. One motivation to keep going, and never give up, is the last mishna in Pirkei Avos: “לפום צערא אגרא”, according to ones efforts will be their reward.

We find another motivation in the final parsha of the entire Torah, Vezos Habracha, that we read on Simchas Torah. In Moshe’s final address to the Jewish People, “He said: Hashem came from Sinai, having shown forth to them from Seir, having appeared from Mount Paran, and then approached with some of the holy myriad, from His right hand He presented the fiery Torah to them” (33:2). The end of this pasuk in Hebrew is ” אש דת למו.” The Sifri comments on these words, “אלמלא דת נתנה עמה אין אדם יכול לעמוד (לעמול) בה.”
The Raavad brings down two versions of what this statement means and, depending on the version, is whether the word in the parenthesis is used in place of the word before it. The Raavad’s first understanding is that “דת” means “דעת,” a mind; that Hashem puts into the minds of people who are involved in learning, intelligence, and knowledge in order that they can understand contradictions. Meaning “אלמלא”, if not for the fact… that Hashem gave people a mind [they would not be able to comprehend His Torah and mitzvos.]
The other version suggests that דת is the same as the pasuk in Esther 1:13 “דת ודין,” meaning law and judgment. What it means by “אלמלא…”, is that  Hashem did a kindness for us, that He didn’t give [the mitzvos] as a law [i.e. commandments], for if He would have given the mitzvos to us as a law, then a person would immediately be punished and he would not be able to get involved and toil [in learning]. (Click here for Hebrew text.)
The Raavad is showing us two more motivations, to not give up on being shomer Torah and Mitzvos. First is that Hashem gifted us with a mind to understand the laws and depths of Torah; not only that but He helps those who want to learn Torah and understand it by putting intelligence and knowledge into our brains to help us think. So don’t give up! Secondly, Hashem, out of His infinite kindness, did not create the Torah as a lawbook for if transgressed deserves immediate execution for rebelling against the king.  Hashem, all knowing, immediately sees if it’s transgressed by an individual. He doesn’t need a court case to deliberate whether the law was broken or not, or how severe it was; and therefore if the Torah would be law then a transgressor would deserve immediate punishment. However, the Torah, which is the blueprints of creation, is in fact the handbook or guide for mankind, and what’s perceived to be and called reward and punishment is in fact consequence, measure for measure, of our action, speech, and thought. Therefore it’s worth being shomer Torah and mitzvos, because why wouldn’t you want to follow the Infinitely Benevolent Hashem’s will, who just wants the best for you, and is not out to just enforce the law!

What doesn’t make sense is that it sounds like from the Raavad that if the Torah was strictly a lawbook, and transgressing it would be immediately punished, then they wouldn’t learn it. Shouldn’t it logically be the opposite? If a person knows that breaking the law is immediately punishable, then wouldn’t they be very meticulous and diligent in their learning to ensure properly application of the law in order to not get punished?
It would seem to be human nature that one might get overwhelmed and give up in a situation like this. They might give into the pressure instead of being extra vigilant to do the right thing and live. Therefore, out of Hashem’s love and ultimate kindness, He didn’t create laws that would mean that if transgressed they would deserve immediate punishment for rebelling against the King Of All Kings. Rather, He created a guidebook with consequences, both good and bad, so that people would be interested and driven to learn about how to do the right thing and live a qualitatively well-to-do life.

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Haazinu -False Sense of Independence

One would think that a state of peace and tranquility, everyone living in harmony and satisfaction, without any risk of starvation or thirst in the world, would be an ideal state of existence. However, we see from this week’s Torah portion of Haazinu that this is not necessarily true.
The Torah states: “Jeshurun became fat and kicked. You became fat, you became thick, you became corpulent and it deserted G-D it’s Maker” (Devarim 32:15).
The Malbim explains that the simple understanding of this pasuk is “when people become fat due to aforementioned delights they begin to be lacks in serving Hashem just like an animal, because of being overstuffed with food given to him he will kick when he is given more food, as if showing he doesn’t want it and your goodness. When these people are in the greatest shape and health then they will completely leave serving Hashem and will live the rest of their lives with delight of mankind [and fun]. Once they are lenient in serving Hashem and cling to the delights then they will start doing disgusting things and everything Hashem has commanded not to do, to the point that they will do chillul Hashem, profaning Hashem’s Name because Hashem is the Rock of their salvation, and to do disgusting things will be profaning His Great Name…”

The Sifri points out that throughout history when  people have become satiated they have rebelled. “They rebelled out of food, drink and tranquility.” The Sifri lists and proves how this happened time and time again. By the generation of the flood, by the people of Sedom, by the Tower of Babel, by the generation of the Jews in the desert, by the children if Iyov, by the ten tribes, and by the Jews who were warned before entering the land of Canaan, that they should be careful lest they become satiated and rebel. By the Tower of Babel the Sifri says “Hashem warned them that because of the good I have bestowed upon you, you have become haughty.” The Raavad there comments that the pasuk about the people of Babel that ‘and it was that the land was all one language’ means that they were satiated and tranquil, as the meaning of the verse ‘and they were grazing in the marshlands’ (Breishis 41:18). When there is satiation in the world there is brotherhood and peace in the world. By Sodom the Sifri says “they had food, silver, and gold and they decided because of that not to be nice to other people who visit them. Hashem said because of the good I have bestowed upon you, you decided to forget basic decency with dealing with others, therefore I will cause you to be forgotten from the world.”

The Sifri later says “And so it will also be found that in the days of Moshiach they will only rebel because of food, drink, and tranquility, what is said about them? ‘And Jeshurun became fat and kicked’. It can be compared (משל) to a person who had a calf. He would rub it, scratch it, and feed it so that it would plow for him. As it got older the owner put a yoke on the calf; it leaped and broke the yoke, and snapped the ropes attached to the yoke.  About this the pasuk says, ‘You have broken wooden bars’ (Yirmiyahu 28:13). The Raavad has a blaring question on this Sifri. How is it possible that in the days of Moshiach Jews would be rebelling? He answers that it must be the Sifri is referring to the rest of the nations of the world and not the Jews (even though Jeshurun is normally referring to the Jews). He concludes that this fits well with a few lines later in the Sifri which discusses the three generations before Moshiach comes. The Sifri says there, “‘You became fat, thick and corpulent’ refers to the three generations before the days of Moshiach as it says ‘Its land became full of silver and gold, with no end to its treasures; its land became full of horses with no end to its chariots. Then its land became full of false gods’ (Yeshayahu 2:7,8).” The Raavad comments at this point that this is referring to the three generations of gentiles right before the advent of Moshiach. That because of their wealth they will go overboard in rebelling and will be haughty, with their false gods and statues. (Click here for Hebrew text.)
One would think, using logic, that the opposite should be true. When people are neglected, abused, and depreciated, then rebellions unfold and uprisings take place. Which is true to one extreme. But the other extreme, when people are living the life of luxury and they have ample food and drink to live in harmony and peace with each other, having fun and enjoying the good life, even though this is all a blessing from Hashem, time and again we see that people forget Hashem and act in the most despicable ways. Why is this? Wouldn’t one think that if Hashem gives so much good to us we should have such a recognition of that good that we should thank Him and feel a sense of gratitude, indebted, and ready to do anything for The Giver of all that good? Imagine everyone unified, like in the generation of the Tower of Babel, and instead of waging war against G-D they said thank you to Him. Yet the medrish says they were ingrates, haughty because they had everything. Why does this happen?

It would seem that when we get a taste or a feeling of independence then it’s a part of human nature, and seemingly as well animal instinct, to want to rebel and deny or forget where all the tranquility, all the food, drink, and satiation came from. This is not to say that when people are “pampered” and are given wealth and riches, ample food and drink, peace and happiness, Hashem sets people up to be bad and do the wrong thing. Rather, it is simply a big test for people to overcome that taste of independence. To remember, rather, the importance  of having  a feeling of dependency on Hashem,  because He in fact provides everyone with all their needs and without Him the world would just cease to exist.

Working on one’s emunaand bitachon, belief and trust in Hashem is a means or a reminder where everything comes from, and building our proper intent, kavana in davening will keep that faith in Hashem constant.

May you be sealed in the Book of Life this Yom Kippur, & Good Shabbos,
Rabbi Dovid Shmuel Milder

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Vayelech – Torah Standard of Friendship

The word חבר [chaver; friend] has the same root as the word חיבור [chibur; connection]. The word for learning partner, a חברותא [chavrusa] also, importantly, has the same root letters .ח.ב.ר. The simple explanation for this is that a friendship, such as two study partners, creates a special connection between two people.

The Sifri in this week’s Torah portion of Vayelech expounds on this concept of connection, and what true friendship really is all about.

The Torah states: “Hashem spoke to Moshe, ‘Behold your days are drawing near to die; summon Yehoshua and both of you shall stand in the Tent of Meeting, and I shall instruct him.’ So Moshe and Yehoshua went and stood in the Tent of Meeting” (Devarim 31:14).

The Sifri states, “‘You should take for you (קח לך) Yehoshua ben Nun, (Bamidbar27:18), his strength is like yours.” The Raavad points out that the continuation of this pasuk in Bamidbar is “’a man in whom there is spirit,’ meaning his spirit of wisdom is equal to all the Jews combined.” We see that Yehoshua, Moshe’s successor, had unparalleled wisdom just as Moshe had.
The Sifri goes on to say that “‘take for you’ (קח לך) refers to a purchase or acquisition, for a friend is only acquired in the most difficult manner. From here they say (Avos DiRebbe Nosson chapter 8) a person should acquire a friend for himself to be learning Torah and gemara with him, eat and drink with him and reveal to him your secrets. And so it says in Koheles (4:13), ‘a three-strand rope will not quickly unravel.'” The Raavad remarks that there is no proof from this pasuk in Koheles that one should acquire a friend, but rather says that it is saying that a person works better with a friend than by himself. The simple understanding of the pasuk is that it’s referring to our three forefathers, Avraham, Yitzchak, and Yaakov. When they became the official forefathers, their merits became everlasting. (Click here for Hebrew text.)
We have to put into perspective what the Raavad and the Sifri are saying. The accomplishment of each of the Avos were quite immense! Avraham discovered Hashem on his own and created a revolution, bringing thousands of people close to Hashem, while doing immense amounts of acts of kindness and passing ten trials, each harder than the next. Yitzchak reached a level of purity no man has ever experienced, a level of holiness equal to one who is a holy sacrifice to Hashem. That status stayed with him from the time of the Binding of Yitzchak until his death, which is why he could never leave the Land of Canaan. Yaakov was an accomplished scholar, in his youth sitting in the tents of his father and Yeshiva Shem viEver and learning all day, He became a completely honest businessman when dealing with Lavan’s flock, as well as conducting business on his own, making for himself a family who would become the progenitors of the Jewish nation. A life based offof honesty and integrity. All three of these tremendous individuals built up enough merits to have lasted for generations. Yet this medrish is telling us that Koheles attests that only because all of their merits were molded together, into “our forefathers,” did the zechus avos [their merits] last throughout the generations.

So to the Sifri calls the transition of leadership from Moshe to Aharon, as Moshe acquiring a friend. It would seem that even though Yehoshua by himself was as great in wisdom as the entire Jewish People put together, as the Raavad points out, still in all, his impact as the leader of Klal Yisrael would not have made as much of an impression if Moshe had not acquired him as a friend in order to give over the leadership to him. In fact, this medrish goes on to say that Moshe mustered up strength to actually pick up Yehoshua (like a kinyan [acquisition]) and displayed to the Jewish People their new leader. He then set him down on a bench, as per the Raavad, whereupon Yehoshua addressed the Jewish People in front of Moshe saying, “Blessed is Hashem who gave the Torah to the Jews through Moshe Rabbeinu.” This was done in order to show the overlap of leadership; as if to indicate to the Jews that Moshe was handing the leadership over to Yehoshua, instead of Yehoshua simply taking up the mantle after Moshe’s passing.

So too, the medrish is saying, as per the Raavad, that any friendship has the potential to make a great impact, not only amongst the friends, but can even affect others. Even possibly generations to come, because the quality of a friendship, qualitatively, is more impactful then even two great individuals, individually.

A true friend, one who learns with you, feasts with you, and is a true confidant, with whom you can share your secrets, might not be easy to find and bond with. It takes effort and an investment to acquire a true friend, but the fruits of the labor are not just two individuals who enjoy each other; it can be impactful on a much larger scale!

Ksiva vichasima tova, happy healthy and prosperous New Year & Good Shabbos,
Rabbi Dovid Shmuel Milder

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Netzavim – Hashem’s Signs That We Can Trust

For Food for Thought in Spanish: Haga clic aquí para leer en español. Please share this with your Jewish Spanish speaking family, friends, and associates.

In most editions of the Sifri there is a small paragraph commenting on this week’s Torah portion of Netzavim. Here is the text according to the Vilna Gaon, translated: “‘You are standing today, all of you, before Hashem, your G-D; the heads of your tribe, your elders, and your officers, all of the men of Israel’ (Devarim 29:9). ‘Hashem spoke to Moshe, “Behold, your days are drawing near to die; summon Yehoshua, and both of you shall stand in the Tent of Meeting and I shall instruct him”‘ (Devarim 31:14). Rebbe Shimon ben Yochai said, blessed is The Judge Of Truth for there is no dishonesty or preferential treatment before Him, as it says, ‘A G-D of faith with no injustice, He is righteous and straight’. Moshe requested before Hashem, ‘Master Of The World since I am about to pass away from the world because of a great test [I did not pass], show me a trustworthy person who will stand over Israel, as I leave their hands to peace.’ As [Moshe] had said, ‘Who shall go out before them and come in before them, who shall take them out and bring them in; and let the assembly of Hashem not be like sheep that have no shepherd’ (Bamidbar 27:17). This is explained in the tradition, tell me that the love of my soul is complete and will be like a wrap. What did Hashem respond to him? ‘If it is not informed to you the nicest… and the greatest of prophets go out to the end of the flock what I will do with them in the end. Four exiles will rule over the Jews and they will not have amongst them a shepherd, prophet, and sage. And so it says in the days of Achav, ‘I saw the Children of Israel scattered on the mountains like sheep without a shepherd.'”

The Raavad explains what the last part of this medrish is doing. “It mentions the ‘days of Achav’ as a reason for why it was correct to request and appoint a shepherd over them.” (Click here for Hebrew text.)
Moshe knew that Yehoshua would replace him, as we see from parshas Chukas that was quoted. However, he wanted to be assured that he would be a leader that would faithfully lead the Jews, like a dedicated shepherd cares for his flock. Hashem’s response was that I guarantee that he is an all-around perfect leader, one who is a prophet, sage, and a shepherd. Any leader who has less than all three qualities is like the nation having no leader, just as a flock wondering without its shepherd. This was the unfortunate state of the Jewish People as they went into their four exiles. If you look at history you will see that there were sages, kings, and prophets in the Babylonian exile, for example. But there wasn’t one single leader who encompassed all three qualities. Hashem assured Moshe that Yehoshua encompassed all three qualities, which is what makes a well-rounded leader, which is especially needed in the most impactful parts of Jewish history. Such as leading the Jewish People into the Land of Canaan for its conquest, or like building the Beis Hamikdash, where we saw that Shlomo Hamelech had all three of these qualities, and his reign was years of unification, just like in the days of Yehoshua. So too, may he come speedily in our days, one of the signs that Moshiach is here is that he will be this all-encompassing leader who will be a shepherd for every single Jew, a prophet and a sage, all in one, who will lead us in the pivotal moment in history of the Final Redemption.

But what does all this have to do with Rebbe Shimon bar Yochai’s statement that Hashem is honest and doesn’t play favorites? Also, why was the example of Achav needed to prove that beseeching a well-rounded leader who acts like a dedicated shepherd is a valid request and expectation?
Of course, Moshe Rabbeinu had perfect faith and trust in Hashem, that He would do what was best for Klal Yisrael. It is just human nature to question the unknown; not in a negative way, but in a caring way. Hashem’s response was to respond in a comforting manner by showing a sign and proof that Yehoshua would successfully lead the Jews into the Promise Land. The sign being that he is a shepherd (having pristine leadership qualities), prophet, and sage all in one, and the proof being that in the days of Achav, even though he was a king, and there were other prophets and sages living at the same time, the Jews still felt lost like a wandering flock, even if they weren’t exiled.
 It would seem that Hashem was assuring Moshe Rabbeinu that if all the Jews are unified in serving Hashem properly, then they will receive a leader with all his perfect qualities, who will successfully lead them. That is why Rebbe Shimon bar Yochai blessed Hashem for being a truthful judge who does not do injustice has no biases. For when the Jewish People are deserving of a perfect leader, at the pivotal moments in history, Hashem sends them the leader that is needed to keep them together and guide them; but when not deserving of it Hashem gives them their leaders according to the level they deserve.
In these days of repentance may we change our lives completely and merit the ultimate leader, speedily in our days that will redeem us and bring us home for the Final Redemption!

Good Shabbos,
Rabbi Dovid Shmuel Milder

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Ki Savo – Focusing on Negative to Appreciate Positive

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In the beginning of this week’s Torah portion of Ki Savo we find a discussion of the mitzvah of bikkurim [bringing the first fruits of one’s harvest to the Beis Hamikdash]. The Torah elucidate a whole declaration, that one who brings his bikkurim must make proclaiming gratitude towards Hashem. Part of the declaration we say every year on Pesach in the haggada at the seder: “My father was a wandering Aramean, who went down to Egypt and sojourners there as a small group. There he became a nation, populous and numerous. And the Egyptians treated us viciously, they oppressed us and imposed hard labor upon” (Devarim 26:5, 6).
Rabbeinu Bachye observes two opposite extremes in the pasuk. One has to declare how our forefathers went down to Egypt, lost with very little, being strangers in a strange land, and a very small group. What is worse was that they eventually were forced into harsh slave labor! Yet eventually they became a great nation, were redeemed with tremendous signs and miracles, and were ultimately brought into a land flowing with milk and honey!

Rabbeinu Bachye concludes with a very important lesson learnt from this proclamation: “The intention of the phraseology of this parsha is that a person is obligated to have in mind in times of good fortune and tranquility his times of downfall and submission that he went through. Similarly, it writes in Koheles (7:14) ‘In a good day it was with good and in a bad day he saw.’ The explanation to this is that in a good day one should see into the bad day in order to focus in on the additions that he has, and then he will give gratitude to Hashem The One Who Is Good and did good to him.” (Click here for Hebrew text.)

The pasuk in Koheles is literally saying that one should be pleased when things go well, but in a time of misfortune should be reflective. But Rabbeinu Bachye says what it means by this is that one should concentrate and focus on the bad times just as much as the good times. Not because one has to acknowledge Hashem in both good and bad circumstances, which is true, but Rabbeinu Bachye says that by focusing in the bad times while showing gratitude for the good times then the appreciation is even greater, since one will see the extent of his low state, and the great heights Hashem helped him or allowed him to achieve. This will instill in him a greater feeling of hakaras hatov, gratitude, towards Hashem for the rich state he is in now.

However, why does the end justify the means in this case? Is it not possible that focusing and concentrating so extensively on the nightmares and horrors of our past might create stress and anxiety in some people, and everyone who has the means to bring bikkurim also has this obligation of gratitude to be proclaimed when they give the bikkurim; so why is this reasonable? Furthermore, Rabbeinu Bachye seems to be saying that in general this is a proper way to show gratitude to Hashem, by not only focusing on the good Hashem does for you but the terrible, bad, and horrible times in one’s personal life. To see how far gone he or she was and the heights he or she is now at. Yet that can be quite scary to ponder and can trigger anxiety; so why not just focus on the good? Why is it worth it to also focus on the bad, to be able to compare and have a greater sense of hakaras hatov to Hashem?

It must be that no person would get stressed out and anxious when focusing on the horrors and lowest levels of our past, since it’s attached with the positive intent of expressing the greatest gratitude possible for all the good bestowed upon them. No matter how much of a picture one paints in his mind; in fact the clearer the picture imagined in one’s mind, or the memories that were remembered, the greater the appreciation will be! It won’t have any negative effect on them whatsoever.

Rabbeinu Bachye is saying that the Torah is teaching us that when one properly uses bad times to appreciate the good times then only positivity results.

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Ki Seitzei – Hiskatnus Hadoros: A Reason for Emuna and Bitachon

One of the hardest mitzvos to relate to and appreciate, especially since it is virtually impossible to actively fulfill it, is the mitzva of destroying Amalek. This mitzvah of destroying amalek as well as the mitzva to remember Amalek is mentioned at the end of this week’s Torah portion of Ki Setzei.

The Torah gives us a positive mitzva, “Remember what Amalek did to you…” (25:17). The Medrish Tanchuma makes a remarkable statement on this pasuk “The Jews said before Hashem, ‘Master Of The World, You tell us to remember what Amalek did, to us it was done and to You it was not done? We are forgetful, and You don’t forget, therefore You should remember.’ That’s what the pasuk means when it says, ‘Remember Hashem, for the offspring of Edom, the day of Yerushalayim’ (Tehillim 137:7).” 

This sounds quite chutzpadik; we are commanding Hashem to remember Amalek, the descendant of Esav, who is Edom, just because we are frail-minded human beings who tend to forget? If Hashem gave us a mitzvah there must be a reason behind it! How can we have the audacity to say ‘You should remember because you are All-Remembering and never forgetful whereas we are forgetful;’ what kind of excuse is that?

However, the Kol HaRaMa”Z, HaRav Moshe Zev MiKalbel, explains the medrish that “since one generation goes and another generation comes, and the second generation doesn’t feel what happened to the first generation, whereas Hashem (who is above time) everything is before Him in the present.”
Just because we weren’t there, it is part of history, but for Hashem there is no history. Hashem was, is, and always will be. Hashem is constant and above time; but why does that exempt us and allow us to claim to Hashem (Zichor, which is command form in Hebrew grammar) that He should remember, and not us?
The truth of the matter is that we are not exempt from this mitzvah; however we have an excuse, that it is part of human nature, the way Hashem created us. Therefore there is a rightful claim that we have towards Hashem; this concept is called hiskatnus hadoros, the depreciating of each generation. The best way to depict what this concept means is through the holocaust. Anyone who actually lived through the horrors of the holocaust, even surviving the death camps, truly understands, appreciates, and for the most part lives by the slogan of “never again!” Their children, the generation who lived with the survivors and possibly heard firsthand accounts about the horrors of their lives, and lived with the direct repercussions of what happened, can surely relate to the feeling of “Never again!” The grandchildren, and maybe even the great-grandchildren who merit to meet and visit their grandparents, and might even hear stories, can relate somewhat to what they lived through. But it is of course not the same as actually being there, or even growing up in the house of a survivor. But certainly the great-great-grandchildren, the generation who most likely never have met anyone from the holocaust, and the generations after that, are so far removed from what happened and its lessons. that it is just a history lesson. It happens to relate to our ancestors, just like the Crusades or Spanish Inquisition. What happened to the call of “Never again!?” With all its emotion and energy? The answer is hiskatnus hadoros, Hashem created us within the framework of time. We do our best in the moment, but as time goes on, and generations pass, we can’t relate to a cause in the same way as the previous generation did, because we weren’t there. We get  weaker and weaker each generation.

So too with Amalek. The generation that was present during the attack of Amalek, and even the generations after that, had to still deal with a vicious enemy, all the way up to Haman. So, they could certainly relate to the mitzvah of remembering Amalek. But as the generations continued and Amalek “went underground” so to say, it has become harder to relate to this mitzvah, and what the reminder is for. It is true that the dictum of hiskatnus hadoros explains why we have a hard time with this mitzvah. However this medrish is teaching us that we have a right and maybe even a duty to turn towards Hashem with faith and trust in Him and say, with all our belief, that we cannot relate to the mitzva.  We are weak and frail human beings who have the burden of time on our shoulders, but You, the Almighty, who is above and beyond time, You remember the devastation caused by Amalek and their descendants. Hashem in fact was  “in a sense, afflicted on Himself” greatly affected by Amalek’s attack, as it says in Beshalach “‘For the hand is on the Throne of G-D: Hashem maintains a war against Amalek, from generation to generation'” (Shemos17:15). The Throne of G-D, כס ק-ה, is spelled without an alef; Throne should be כסא. Hashem’s Throne,  won’t be complete until Amalek is completely wiped out from this world. Therefore, the purpose of this mitzvah, according to this medrish, is to strengthen our emuna and bitachon, to turn towards Hashem, and to seek His help acknowledging that we are imperfect beings.
 In this fashion may we merit the conclusion of this week’s parsha, “It shall be that when Hashem, your G-D gives you rest from all your enemies all around, in the land Hashem, your G-D, gives you as an inheritance to possess it, you shall wipe out the memory of Amalek from under the Heaven – you shall not forget” (Devarim 25:19)!

The mitzva of remembering Amalek is a platform for reinforcing emuna and bitachon, belief and trust in Hashem.

Good Shabbos,
Rabbi Dovid Shmuel Milder