Author: Rabbi Milder

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Lech Licha – A Time to Scoff

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In a prelude to this week’s Torah portion of Lech Licha, the medrish Pirkei DiRebbe Eliezer (chapter 26) depicts Avraham’s abusive childhood, including two out of the ten tests which took place before he was told by Hashem to move to the Land of Canaan. The first test was when Avraham was born; all the government leaders wanted to murder him, and he was hidden underground for 13 years, where he didn’t see the sun or moon. After 13 years he came out speaking Lashon Hakodesh (Hebrew), rejecting and disgusted by any idols or gods, and believing in The Creator, saying “The G-D of Legions, happy is the man who believes in You.” Medrashim say the first realization Avraham had of Hashem was from the age of 3. The second test listed in the Pirkei diRebbe Eliezer was him being thrown in jail by his father for ten years and then being thrown into a fiery furnace by King Nimrod, from which he was saved by Hashem. The Biur Maspik points out that this story is discussed in more detail in Breishis Rabba parsha 38, where it begins with the famed story of Avraham breaking idols as a child, which means, according to the Pirkei diRebbe Eliezer, that he was 13 at the time. (Click here for Hebrew text.)

The Medrish Rabba, as explained by the Matnos Kehuna, says that Terach, Avraham’s father, was an idol maker. One time he stepped out of the shop and left Avraham in charge. A man came in and asked to buy some idols. Avraham asked him how old he was and he either responded he was 50 or 60 years old. Avraham said back, “Woe is to this man who is already 60 years old and wants to bow down to an idol which is only a day old.” The man walked out humiliated. Another time a woman came carrying a big plate of fine flour and she told Avraham, “Take this and give it as a gift to these idols.” Avraham got up, took a staff and broke all the idols besides the biggest one and put the staff in its hand. When his father came back, he asked who did this. Avraham answered, “Why should I deny anything from you? A woman came carrying a tray of flour and told me take this and give it to the gods.” Avraham told his father “I brought it before the idols and this idol said I should eat first, and another one said I want to eat first, the biggest idol got up and smashed all the other idols with this staff.” His father said back, “Why are you mocking and playing around with me, do the idols really know how to think, speak, and move?” Avraham responded to his father, “Are your ears listening to what your mouth is saying?” Terach then took Avraham and brought him to King Nimrod. Nimrod said to Avraham, “If you won’t bow down to these idols then bow to fire.” Avraham said back to Nimrod, “If that is the case then I should bow down to water that could put out fire.” Nimrod said, “So bow down to water!” Avraham retorted, “If so then I should bow down to the clouds that hold the water.” Nimrod responded, “So bow down to the clouds!” Avraham said back, “Then I should bow down to the wind which disperses the clouds.” Nimrod responded, “So bow down to the wind.” Avraham responded, “I might as well bow down to a person who is full of holes and the wind stays inside him,” (which the Matnos Kehuna said would apply to all living things on the ground.) Nimrod lashed back, “You are talking gibberish, I only bow down to fire. I will throw you inside it, and your G-D that you bow down to should save you from it!” The rest is history, Avraham was saved and his brother Haran said “I will follow suite”, but was wishy washy in his belief in Hashem, so Hashem let him walk out alive for sacrificing himself last Kiddush Hashem but he soon died in the hands of Terach because his innards were burnt up for not being totally committed to Hashem, as the Maharz”u explains.  Avraham eventually collected a lot of followers and moved to Eretz Canaan upon Hashem’s command, which is where the beginning of this week’s Torah portion starts. (Click here for Hebrew text.)
Rashi emphasizes that Avraham’s father was very upset that Avraham was making fun of him and joking around. How can Avraham Avinu, the model for the Jewish people, a person of perfection, who passed every test Hashem gave him with flying colors with a 100%, no imperfections, yet in order to prove his devotion to Hashem he used the attribute of leitzanus/scoffing which the Pele Yoetz, in the chapter of leitzanus/scoffing warns about “the known severity of the sin” to the point that they say in the beginning people have much suffering and in the end are totally destroyed because of this trait, and similarly, many types of terrible things are explained by the Holy Rabbis which come about to a scoffer. In fact, Avraham suffered 10 years in prison for making fun of his father and was almost burned to death for joking around with the king, if not for the fact that Hashem saved him. (Click here for Hebrew text.)

How can Avraham have acted in such a despicable matter to his own father who he is obligated to respect, and to a king, who also by definition deserves respect, naturally. Chazal say  Moshe showed respect towards Pharaoh. each time he confronted Pharaoh to let the Jewish people go because of the natural respect a leader of that fashion deserves, whether he is evil or not!? Even if Avraham had a right to rebuke the customers, his father, and the king for their idolatrous ways, why do it in that fashion, which is known to be such a demeaning character flaw? Indeed, why did it not taint, albeit on a microscopic level, the passing of the second test Hashem gave him of being thrown into the fiery furnace?

It must be that using the character trait of scoffing was not an issue, even one iota. And even though he went through suffering and was almost killed, that was not a punishment for the way he acted but cause and effect for that type of behavior and the very fact that Hashem miraculously saved him is in fact the proof that what he did was not wrong in any sort of way.

There are times when a character trait like scoffing is most likely a negative trait, with very severe ramifications. But there are also times when the same trait can and should be used, and is proper to be used, as in this circumstance by such a terrible sin as idolatry. Especially since they are convincing him to give in to the practice as the king tried submitting him to do. It does not matter who the person is, or if you embarrass him in public, such a heinous crime against Hashem deserves tactics of belittling and disrespect, on the contrary by Avraham using such creativity and wit showed his utmost dedication to Hashem and for that reason he passed the test with flying colors.

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Sefer Chofetz Chaim chapter 10 halacha 2 continued

The next prerequisite for allowance to publicize lashon hara about a person who did some wrong to someone else and you want to try to fix the issue. 3. You have to rebuke the perpetrator first, is soft manner, in that way he might fix the issue, be it pay back the money for damages or give back what he stole, or apologize, without needing to tell anyone what happened. If he doesn’t listen, then it can be publicized to hopefully force him to make retribution. If you don’t think he will listen to you, that will be discussed in halacha 7. The Rambam says clearly that it’s forbidden to publicize the matter before rebuking him in private. There are different ways in how to understand Rabbeinu Yonah if part of the Torah obligation of rebuke is to first rebuke before publicizing or when it is just better character to not publicize the issue first. However, the Chofetz Chaim does point out that by first rebuking the perpetrator before publicizing makes sense for another reason since while confronting him you can question why he did what he did, what was his motivation, what happened in his eyes, and you will be doing some investigative work which is part of the second rule. You might come out that what happened is different then what you thought, or you might show him he is in the wrong and convince him to fix his error. Either way talking to him publicizing it is crucial because it will also fulfill the second prerequisite. Rebuking and investigating are connected to each other.

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Sefer Chofetz Chaim chapter 10, halacha 2

There are 7 prerequisite rules that must be met before you are allowed to speak lashon hara to help a fellow person. We discussed the first two rules:


 There are 7 prerequisite rules that must be met before you are allowed to speak lashon hara to help a fellow person. We discussed the first two rules:

1.      You have to have seen the act with your own eyes or have circumstantial evidence to know what you heard second hand is for sure true. If you just heard something 2nd or 3rd hand with qualifying its authenticity it would be lashon hara to repeat what you heard even if the purpose is to help someone who was stolen from or hurt. However, there is a difference between name calling, meaning dropping a name of the perpetrator, if you only have second hand knowledge, which is forbidden, or just warning someone of what happened without any names. For example, the Rashbam in Bava Basra 39b was saying that people can pass along information that someone’s property might have been taken over by someone else illegally, and this can be passed on person to person until it reaches the owner so that he will be care to bring documentation that he is the real owner. Even though it’s possible the would-be squatter is just taking care of the land since the owner lives some place else, and it all might be a misunderstanding which could result in giving a bad name of a thief to someone, but that is of course forbidden, but what one can do is say I heard someone took over your land, without dropping any names, so that the real owner will put together his proof of ownership.

2.      You can’t jump to conclusions, and make a quick judgement call about what you saw. You have to first digest the matter. See if there is something you missed, do some investigation before reporting what you saw to someone else, to be sure your claim is true. For example, if one is 80% sure he saw someone take something out of someone purse, you can’t just inform the authorities of a certain man who you name which is a thief, you have to first clarify that it is in fact true, for example you can tell the owner you think something was stolen from his purse. If he can confirm that to be true then a name might be able to be revealed in order to get the stolen object back because it is more clear it actually happened. Or if you see someone hurt or embarrass someone else you can just tell people what happened and tell them to stay away from this guy. Research the matter, maybe he was responding to what the victim did to him first. Bottom line, what you saw must be clearly known and understood before telling someone else about it, even if it is to help the victim or help the would-be perpetrator to repent because you have to make sure there is a real perpetrator and understand what exactly he did.

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Noach -It’s Within Our Grasp to Win

After Hashem destroyed the world with the flood, the waters receded, and the survivors left the ark. “And Noah built an altar to Hashem, and he took of all the pure animals and of all the pure fowl and brought up burnt offerings on the altar. And Hashem smelled the pleasant aroma, and Hashem said to Himself, ‘I will no longer curse the earth because of man, for the inclination of man’s heart is evil from his youth, and I will no longer smite all living things as I have done’” (Breishis 8:20, 21). The Ramban explains this pasuk as an excuse not to immediately and utterly punish every wrongdoing, “FOR THE INCLANATION OF MAN’s HEART IS EVIL FROM HIS YOUTH. He (G-D) ascribes merit to men because by their very creation they have an evil nature in their youthful days but not in their mature years. If so, for these two reasons, (First, that by his very creation, man’s heart is evil, and second, that this evil persists only when he is young but not when he matures. Therefore, for these two reasons it is not proper that every living thing be smitten on account of man.) it is not proper to smite every living thing.”

However, the Medrish Tanchuma blames man for developing his yetzer hara from his youth and not keeping it in check, which is not in contradiction with this Ramban, or the Medrish Rabba that states, “Rebbe Chiya Rabba said, pathetic is the dough which the baker admits is bad, ‘for the inclination of man’s heart is evil from his youth.’” The Yefeh Toar explains that even though it sounds from this medrish that one is naturally born with an evil inclination, that is a reason to not act with strict judgement every time man sins, but it is still within man’s power to overcome his nature. (Click here for Hebrew text.)

For this reason, the Medrish Tanchuma says after Adam sinned by eating from the Tree of Knowledge, “Hashem the G-D said, ‘This is The Man’” (Breishis 3:22), this is what the pasuk in Koheles means when it says, ‘See, only this one have I found, for G-D made man straight’ (Koheles 7:29). Hashem only created man to be called righteous and upright in His image, in order so that he will be righteous and upright like Him. If that’s the case then why did He create a yetzer hara, evil inclination, which it says about it, ‘for the inclination of man’s heart is evil from his youth’? If You say it is bad who then can do good? Hashem said back, ‘actually you make him evil! Why? A child 5, 6, 7, 8 ,9 years old does not sin, but from 10 onward he develops the evil inclination.’ If that’s the case then no person can protect himself!? Hashem responds, ‘you make him bad.’ Why? Because you were a baby, and you didn’t sin, now you grew up and sinned. There are many worse things than the yetzer hara, they are more bitter and you sweeten them. There is nothing more bitter than a type of bean called a turmos, and you strive to boil and ultimately sweeten it in water 7 times, so to mustard, capers, and many other things. So just as something bitter which I created in that fashion, you sweeten them for your own needs, all the more so the evil inclination which is given into your hands.” (Click here for Hebrew text.)

The Anaf Yosef actually asks: isn’t the evil inclination bad by itself? He answers by quoting an Alshich based on a Zohar, that Hashem gave the yetzer hara to a person as a good thing, in order to give a person reward for not listening to the yetzer hara. If a person would not have a yetzer hara he would not be able to earn his reward, but a person seduced by his yetzer hara switches it to be corrupt with one bad decision.
Practically, how can we save ourselves from the seduction of the yetzer hara? It is not easy to use the yetzer hara for good and not fall into his trap. The Mesillas Yesharim says in the first chapter, “The Holy One, blessed be He, has put man in a place where the factors which distance him from the blessed G-D are numerous. These are the physical lusts which if he is drawn after them, behold, he draws away and goes ever further from the true good. Thus, we see that man is truly placed in the midst of a raging battlefield. For all matters of this world, whether for the good or for the bad, are trials for a man. Poverty from one side versus wealth from the other. This is as Shlomo said: “Lest I be satiated, and deny You, and say, Who is G-d? or lest I be poor, and steal…” (Prov.30:9). Tranquility on one hand versus suffering on the other, until the battle is waged against him from the front and from the rear.” Where is the light at the end of the tunnel; is there truly any hope in winning the war against our evil inclination? How can the medrish say that dulling, or even sweetening, the yetzer hara is easier than making mustard seeds and the like edible?

However, the Nesiv HaYam, a commentary on the Medrish Tanchuma, gives some practical insight on how to tackle the yetzer hara. He explains the medrish with it’s kal vachomer (fortiori), “Hashem tells the angels that man is like one of us, righteous and straightforward, but man can make himself bad, for the yetzer hara was created for the good of man, in order so that we can earn a lot of reward, if we don’t listen to it. So only man makes it bad. The intention of creation was for man to be righteous and straightforward just like the One G-D of the world, and only he would know good from bad, but then it becomes possible to enlarge the yetzer hara. But just like a turmos, which is a very bitter bean, when boiled 7 times, then becomes sweet and good to the point that it is a tasty side dish at mealtime, and just as all these bitter substances that Hashem created bitter, and didn’t command anyone to sweeten them, all the more so the evil inclination that Hashem created and gave into the hands of man to sweeten, is in truth very good.”

A person is faced with a lifetime of challenges, and when there is a will there is a way. People over the centuries have discovered different foods, have taken raw materials from the earth and figured out how to use them for there own good. But they do it not only to use them but to make them better, to perfect the substance, for example the chocolate (cacao) or coffee bean. There are always innovators who try to make them taste better, look and smell more appealing, and become more useful. If people can create such progress with something they were not commanded to do, which they had to search for, harvest, and develop on their own, then all the more so the yetzer hara, which is literally given to us in our hands, and G-D commands us to work with it and use it for the good, all the more so all the potential bitterness and side effects can be cut out and put aside and one can develop sweet scrumptious and tremendous reward when using the yetzer hara in the proper manner.

By having the attitude that the evil inclination is a product that might look, taste, feel, smell, and sound ugly but it’s a challenge that can be worked on and developed into something of value, scraping away all the dark sides and revealing all the positive and constructiveness that can come out of using the yetzer hara for the good, and knowing that Hashem gave us this product in our hands, it is in our control to sculpt it for the good, to bring out its sweetness and positivity, then one can reap the fruits, which might take much labor but is exciting and worthwhile to discover and perfect. With this approach, it will make it harder for the yetzer hara to entice a person into a murky, bitter path which a person is not supposed to walk though, that is the evil inclination which one is trying not to listen to. In that way an abundance of reward and a well meaningful life will be well earned.

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Breishis – Temporary Insanity is No Excuse

What was the motivation of the first murder in world history? Was he really guilty? Did he have a good excuse to acquit himself?

The Torah records the murder of Hevel by his brother Kayin, which occurred after Hashem accepted Hevel’s sacrifice but not Kayin’s. The Medrish Tanchuma (paragraph 9) goes into a lot more detail of what actually transpired.

Here is a depiction of the account based on one of the views in the Medrish with additional information from its commentary, the Etz Yosef: Kayin and Hevel were 40 years old at the time. Kayin sacrificed flax seed (i.e. linen) and Hevel sacrificed a first born of his sheep, therefore wool and linen became forbidden as a mixture as it says, “You shall not wear shaatnez, wool and linen together” (Devarim 22:11). And Hashem said it is inappropriate to mix the offering of the sinner with the offering of the innocent, therefore the mixture of wool and linen became forbidden.
After this episode Kayin said to Hevel, “What do you say? Our father has separated himself from our mother and is not having anymore children, and Hashem is angry with him, it’s as if he is dead so why don’t we discuss our inheritance? We can split the whole entire world but since I am the firstborn, I deserve to get a double portion.”
Hevel responded, “If this is halachically true then I will submit to your will”.
Kayin said back, “Thank you and I will include the place where your offering was accepted as in my domain.”
The place, where the alter was, was to be where the Beis Hamikdash would be built, and it is known that the Beis Hamikdash is in the center of the world, therefore when they were splitting the world, and Kayin was going to take a double portion then the Beis Hamikdash would then be in his portion.
Hevel refused to accept this split claiming that the world didn’t have to be split in the center exactly next to each other and therefore he can keep what was already coming to him when Hashem accepted his sacrifice.
Even though the Beis Hamikdash was not built yet they both wanted that location because either they knew the place itself was inherently holy or they were hoping to live long enough for the Beis Hamikdash to be built in their lifetime.
After Hevel’s refusal of the deal a fight ensued and Kayin started chasing Hevel from mountain to valley and from valley to mountain until they grabbed onto each other and Hevel, who was stronger, knocked down Kayin and pinned him to the floor. When Kayin saw the bad fortune he was in he started shrieking, “Hevel my brother don’t do anything wrong to me!” Hevel had mercy and released him. Kayin then got up and killed Hevel, as the Torah says, “And Kayin got up” which implies he had fallen.
As soon as he had killed him, Kayin said to himself, ‘I must run away from my parents, for they will ask me about Hevel, for there is no one else in the world besides him and I.’
Immediately, Hashem appeared to Kayin and said to him, “You can run away from your parents, but you cannot run away from Me… Where is Hevel, your brother? He was merciful upon you and didn’t kill you when you fell under his clutches, but you slipped out and killed him. And how did you kill him? You beat him with a stone on his legs then his arms, for you didn’t know where his soul would come out…until you got to his neck.”
When Hashem had asked where is Hevel your brother, Kayin had responded, “I don’t know, am I my brother’s keeper? You are the guardian of all creatures, and You are asking me where he is?” Then Kayin admitted, “I killed him but You created inside me a yetzer hara (The Etz Yosef points out at this juncture that this is what Kayin meant when he said ‘I don’t know’ meaning I was not in the right state of mind, for temporary insanity entered inside me, which is the power of the Yetzer Hara, the Evil Inclination, and he did it, for a person only sins when he goes temporarily insane, and without knowledge he sins.) You protect everything and You let me kill him, in fact You killed him, for if You would have accepted my offering like You did his, I would not have been jealous of him.” (Click here for Hebrew text.)
After some more intense back and forth between Hashem and Kayin, Kayin admitted to his sin, in a form of repentance and his punishment was downgraded from death on the spot to a lifetime of exile until he himself was accidentally murdered by his blind 7th generation grandson, Lemech, when he was hunting, being lead by his son Tuval Kayin, the real culprit, who Lemech also killed after he realized what his son caused him to do.

Though Kayin does sound like he had some chutzpah, the way he was talking to Hashem, and his underlying motivational bias was jealousy, however it does not seem that the motivation was out right negative jealousy. He wanted a share in the holiest place on earth just as Hevel wanted. This means his motivations were noble, altruistic motivations stemming from a pure drive to be close to Hashem, and maybe even remorse for that ill given offering that he had sacrificed. He was also knocked down first, granted Hevel had mercy on him and didn’t kill him when he easily could have, but Kayin might have felt he had an excuse of self-defense or self-protection, to ensure he would not be killed by his stronger brother. Lastly, why wasn’t his excuse of temporary insanity caused by the Evil Inclination an acceptable excuse? How can he be held responsible for murder, he wasn’t in a right state of mind at the time?!

Hashem’s responded rhetorically, “What did you do?!” Which the Etz Yosef explains to mean, “You did a tremendous thing, for you caused the yetzer hara to control you, for you made him bad!”

We see from here that temporary insanity is no excuse for innocence, on the contrary, that’s the way the Evil Inclination gets everyone to sin. However, it is because we allow the Yetzer Hara to get to that point, that we are held responsible for the actions we do in that temporary state of insanity. It is within our potential power to put the Evil Inclination in check and not allow ourselves to fall into that state of sin. We have the means! We have the tricks and the ability to have self-discipline in order to with stand and overcome the Yetzer Hara we just have to be on guard all the time. We must be sure not to let down our guard even for a moment.

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Sukkos – “According to One’s Efforts is One’s reward” (Last Mishna in Mishnayos Avos)


The haftorahs for the first day and Shabbos of Sukkos depicts the war of Gog and Magog and its aftermath. There will be great chaos and bloodshed but, in the end, there will be open miracles which will result in the whole world recognizing Hashem as one. (It is worthwhile to read both haftorahs with commentaries inside.)

The pasuk in the haftorah for the first day of Sukkos, which we actually say every day at the end of Pesukei Dizimra, and repeat many times in our Yomim Noraim davening, says “Then Hashem will be king over all the world, on that day Hashem will be One and his name will be One” (Zechariah 14:9). Rashi on this pasuk says that every non-Jew will leave their gods and there won’t be any nation worshiping a foreign god, and Hashem’s name will be known and mentioned by everyone. Later in the haftorah the prophet Zechariah relates, “It shall be that all who are left over from all the nations who had invaded Yerushalayim will come up every year to worship the King Hashem, Master Of Legions, and to celebrate the festival of Sukkos” (Zechariah 14:16). The Radak there says the reason why the whole world will come together in Yerushalayim on Sukkos is because at that time of the year will be the war and when they will see all the wonders of the Blessed Creator. Therefore, to commemorate that event, they will come each year at this time.

Rashi cryptically says this pasuk is what Chazal explain in gemara Avoda Zara daf 3a-3b about an easy mitzvah Hashem will give the non-Jews to do which will be sukkah.
Here is the beginning and the ending of Hashem’s conversation with all the non-Jewish nations (taken from Soncino translation): Daf 2a: R. Hanina b. Papa — some say R. Simlai — expounded [the foregoing verse] thus: In times to come, the Holy One, Blessed Be He, will take a scroll of the Law in His embrace and proclaim: ‘Let him who has occupied himself herewith, come and take his reward.’ Thereupon all the nations will crowd together in confusion, as it is said: All the nations are gathered together, etc.
Daf 3a-3b: The nations will then plead. ‘Offer us the Torah anew and we shall obey it.’ But the Holy One, blessed be He, will say to them, ‘You foolish ones among peoples, he who took trouble [to prepare] on the eve of the Sabbath can eat on the Sabbath, but he who has not troubled on the eve of the Sabbath, what shall he eat on the Sabbath? Nevertheless, I have an easy command which is called Sukkah; go and carry it out.’ (But how can you say so: does not R. Joshua b. Levi say: What is [the meaning of] the verse, the ordinances which I command thee this day to do them? It is that this day only [the present] is the time to do them,’ they cannot be done tomorrow [in times to come]: this day is the time in which to do them, but not in which to be rewarded for them. [Why then should they be offered this observance in the Messianic time?] — Because the Holy One, blessed be He, does not deal imperiously with His creatures. And why does He term it an easy command? — Because it does not affect one’s purse.) Straightaway will every one of them betake himself and go and make a booth on the top of his roof; but the Holy One, blessed be He, will cause the sun to blaze forth over them as at the Summer Solstice. and every one of them will trample down his booth and go away, as it is said, Let us break their bands asunder, and cast away their cords from us. (But you have just said ‘The Holy One, blessed be He, does not deal imperiously with his creatures? — True! but with the Israelites, too, it occasionally happens that the summer solstice extends till the Festival [of Tabernacles] and they are vexed [by the heat]. But does not Raba say: He who is vexed thereby is freed from dwelling in the Sukkah? — Granted, they would [in such circumstances] be freed, but would Israelites contemptuously trample it down?)
With Rashi’s direction we can put the gemara of Avoda Zara into perspective. In the aftermath of the war of Gog and Magog everyone, Jew and non-Jew, will recognize Hashem as one and His will to follow; no turning back, this will be it. A new chapter in history, a new world order, which everyone will embrace. Hashem is going to gather everyone together to collect their earned reward, and in His ever-abundant mercy will even give the non-Jewish nations another chance, an easy chance to earn their pay; but they will squander the opportunity by belittling the mitzvah given to them. But putting the situation into perspective something doesn’t make sense! Coming together on sukkos they will be commemorating their Independence Day, liberation from the chaotic world they once lived in. They will now have a complete clarity and devotion to Hashem. So how can they belittle the mitzvah Hashem gave them by kicking the sukkah, even if they got frustrated that they couldn’t fulfill the mitzvah because it was too hot? Where will their faith and trust in Hashem be?

Furthermore, the Haftorah continues, Pasuk 17: “And it shall be that whoever of all the families of the earth does not go up to Jerusalem to prostrate himself to the King, the Lord of Hosts-upon them there shall be no rain.”

Rashi there comments, “rain: Actual rain to cause the produce of their land to grow. Now, what reason did He have for decreeing upon them the withholding of rain? That the commandments of the festival are based on the rains: the four species of the lulav and the water libation are to appease God for water. Since the festival of Tabernacles is the time of the rains of the year, no rain will fall on those who entertain doubts concerning the festival of Tabernacles. This is learned in the Tosefta of Sukkah (4:7).”

Pasuk 18 states: And if the family of Egypt does not go up and does not come, it shall not [rain] upon them. The plague [on Egypt] will be [the same as] that with which the Lord will plague the nations who do not go up to celebrate the festival of Tabernacles.
How can any of the family of nations think not to come up to Yerushayim for sukkos, their Independence Day, if they have complete belief in Hashem, His Will, and reward and punishment?

It would seem though, that when the gemara in Avoda Zara says the reason why the non-Jews don’t deserve reward is because only those that toil on the eve of shabbos get there reward on shabbos, meaning only if one works hard in performing Torah and mitzvos in this world does he receive his well-earned reward in the next world, it not only is a message about the reward received but a message about how the reward is earned. Meaning, because the Jewish people as a whole not only performed but worked hard and struggled to perform Torah and mitzvos throughout history they rightfully deserve that reward but they also appreciate more what it means to perform a mitzvah and do Hashem’s Will. So they would never get upset and belittle a mitzvah just because they lost their chance and became exempt from the mitzvah. On the contrary many people would just feel disappointed on losing the opportunity to fulfill the mitzvah. But this is because we spent many years observing and appreciating what a mitzvah is all about. The rest of the nations of the world will realize the true path one day, but won’t have the experience and work ethic to appreciate what they are given by Hashem. Therefore, even when the whole world unifies to believe in the one and only G-D and to fulfill his will, it will still be hard for them in the beginning even if they will never stop believing, just because they haven’t worked hard yet at performing and walking in the way of Hashem.

This appreciation derived from a proper work ethic in learning Torah and performing mitzvos is something that can apply to us even today. It might be difficult for converts or even baalei Teshuva who come back to their faith and want to keep the mitzvos and learn tons of Torah. In fact potentially any Jew has his or her ups and downs, but it’s still hard and frustrating. This could be due to the fact that most  aren’t used to it, but with a commitment to never give up and to keep on trying, to build up the work ethic needed to perform Torah and mitzvos properly, then a person will appreciate the path of walking in the ways of Hashem, whichever direction it leads. In this way he will rightfully earn his due reward.

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Haazinu – Hashem’s Right to Expect Us to Pray

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In this week’s Torah portion of Haazinu we find The Song of Moshe. In it, Moshe says, “The Rock! Perfect is His work, for all His paths are justice; a G-D of faith without iniquity, righteous and fair is He” (Devarim 32:4). The Medrish Tanchuma expounds on this pasuk saying, “He is righteous who does righteousness with His sons. When a person is poor and he has good deeds, he prays before Him and says, ‘Like Your Great Name, do for me righteousness.’ The Holy One Blessed Be He will open His treasure house and give to him. This is judgement for He did righteousness. This is what King David meant when he said, ‘What is all this good that You hid for the ones who fear You…’ (Tehillim 31:20). David said before Hashem, ‘I know you have treasure houses of lots of charity, if you don’t give it out to me and my friends, what is all Your good?”

The Etz Yosef says that the medrish was bothered why the pasuk says “All his ways are judgement etc. He is righteous and straightforward.” Judgement is strict judgement, but righteousness and straightforwardness are above and beyond the letter of the law? This is what we find when a person has good deeds, and he is poor, he asks Hashem to give him charitably. So, Hashem gives him. This is the letter of the law and charity, (or righteousness,) at the same time. Fulfillment of the strict letter of the law because this person has good deeds, and righteousness because Hashem doesn’t owe anything to anyone… (Click hee for Hebrew text.)

The Etz Yosef says there is no contradiction between strict judgement and righteousness (or kindness) because the poor person earned his right to be supported by Hashem because of his good deeds, but Hashem is not obligated to give him because He is tied down to no one. The Beur Ha’amarim adds that even at a time of strict judgement, where Hashem decides a person should be poor or suffering in some other way, it is for the benefit of the person, for that is what Hashem decreed with His wisdom. But even then, Hashem is kind and acts above and beyond the letter of the law, and so He sends these miseries in a fashion that a person can handle them. (Click here for Hebrew text.)

It is understandable that Hashem, in his strict judgement, felt a person needed to go through some trials and tribulations as an atonement for a wrong that he did. It is even considered a benevolence of Hashem that he gave this person some form of suffering, whether it is poverty, an illness, or anything else, in a fashion that he would be able to potentially withstand. But why is it so kind and benevolent to expect the one in need to pray, ask, or even beg for what he needs? Imagine a benefactor, even if it is a king, who demands a request to be helped. People will be turned off or maybe even too embarrassed to go to him. What kind of benevolent person is that?

Perforce, there must be a difference between man and Hashem. Man is by definition imperfect and will have needs or wants, if not now then at some point, whether it is for attention, payment, or anything thing else; he or she will actually need or want. So it’s a chutzpah to demand others to ask and beg if you might need it yourself someday. On the other hand, “Hashem reigned and has donned grandeur…” (Tehillim 93:1). Hashem is an omnipotent, all knowing, all powerful, perfect entity which needs nothing, by definition. His expectations for us to ask for our needs and wants must be for our own wellbeing in order so that we will gain levels of trust and recognition of Him in order to be closer to Him which is the ultimate goal as it says in the beginning of Mesillas Yesharim, “Man was created for the sole purpose of rejoicing in Hashem.”

Prayer is one of the ways to grow closer to Hashem which is why Hashem expects us to do, so, for our own benefit.

Gmar chasima tova & good Shabbos,
Rabbi Dovid Shmuel Milder

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Vayelech – “You Are Still Only Mortal”


The Medrish Rabba relates that in this week’s Torah portion of Vayelech, Moshe Rabbeinu tries one last time to get into Israel; and he has a pretty logical argument! “Moshe Rabbeinu said to Him, ‘Master Of The Universe after all the honor and mightiness that my eyes saw, I am going to die?!’ The Holy One Blessed Be He said back to him, ‘Moshe, who is a man who will live and not see death… (Tehillim 89:49)?’ What does it mean when it says, ‘Who is a man who will live’? Rebbe Tanchuma said, who is a man like Avraham that went down into the fiery furnace and was saved, but afterward it writes, ‘And Avraham expired and died’ (Breishis 25:8)? Who is a man like Yitzchak who stuck out his neck on the alter, and afterwards it writes, ‘Behold now, I have grown old; I do not know the day of my death’ (Breishis 27:2)? Who is a man like Yaakov who had a run in with the angel, and afterwards it writes, ‘When the time drew near for Israel to die’ (Breishis 47:29)? Who is a man like Moshe who spoke to His Creator face to face, and afterwards, ‘Behold, your days are approaching [for you] to die’ (Devarim 31:14).” (Click here for Hebrew text.)

The Maharz”u explains Moshe’s argument and then Hashem’s response. When Moshe said “after all the honor,” he was referring to what he had said previously: “You have begun to show Your servant Your greatness etc” (Devarim 3:24). Moshe argued, “And if so let me please continue. For what reason shall I die? The whole purpose of death is for the soul to bask in the pleasantness of Hashem, for the body, its senses, and the needs of the body separates every other person, and they cannot merit the pleasantness of Hashem in their lifetime. But I who merited that my body and its needs does not separate me at all, for I merited in my lifetime to be close to You in a way that not even the righteous in their death merited, if so, it is better that I enter the land with the rest of the Jews.”

The Maharz”u explains that Hashem’s response was, “Who is a man like Avraham” A man, meaning brave, גבורה, Avraham overcame nature and he was about to die and lived but in the end he did die. So to Yaakov, he overpowered [the angel], he was about to die and was healed by the angel as it says, ‘I saw and angel face to face, and you saved my soul.’ He lived then died. So to Moshe who also overcame, as it writes in Vayikra Rabba 1:1, ‘This day we saw that Hashem spoke to a man and he lived.’ So too Moshe was close to death through Hashem’s speech and still lived so in the end he will die.

If one analyzes the request of Moshe and Hashem’s response, it is clear that they are not speaking to each other. Moshe claimed, and it makes perfect sense what he was saying, that he was able to reach the same closeness, if not better, than many righteous people, in this world as they reached after death in the next world. So why can’t he stay alive, and get even closer to Hashem by being able to perform more mitzvos in the Land of Israel? Hashem’s response was that Avraham, Yitzchak, and Yaakov, his forefathers, who were very righteous, also had run-ins with death and lived just as he did. And just as they died, he will die.
What kind of response was that? Maybe they didn’t reach the same level of closeness to Hashem as Moshe did in his lifetime, just as he claimed, and Hashem didn’t deny it?

The Mesillas Yesharim in the beginning of the first chapter clearly states, “Our Sages of blessed memory have taught us that man was created for the sole purpose of rejoicing in Hashem and deriving pleasure from the splendor of His Presence; for this is true joy and the greatest pleasure that can be found. The place where this joy may truly be derived is the World to Come, which was expressly created to provide for it; but the path to this object desire is this world, as our Sages of blessed memory have said, ‘This world is like a corridor to the World to Come’ (Pirkei Avos 4:21).” But Hashem didn’t tell Moshe that it is more appropriate to bask in His splendor only in the World to Come. So why did Hashem respond the way he did?

It would seem from Hashem’s response that Moshe had a good point, which made perfect sense, but Hashem had a different agenda. It must be that Hashem saw that Moshe had a negia, a bias, towards immortality. On a very minute and miniscule level Moshe could not accept the Will of Hashem to die, because like everyone he had a drive to stay alive; so he came up with a logic that made a lot of sense but was still slightly off from Hashem’s Will. So, Hashem had to speak to the negia in order for Moshe to accept his fate. That is why Hashem responded that just as the forefathers were faced with mortal danger, survived, and eventually passed on to the afterlife, so too will he.

Moshe, on a very slight level, got entangled into a bias for physical immortality in a negative way. We are at this moment in time in the days of judgement with Rosh Hashana upon us and we are able to use our bias for immortality in a positive sense, spiritually, to strive in any way to successfully get through this time and be sealed in the Book of Life!

Shana tova umisuka, happy and healthy new year,
Rabbi Dovid Shmuel Milder

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Netzavim – The Yetzer Hara for Perfection


In this week’s Torah portion of Netzavim Moshe memorably tells the Jewish people in perek 30:

11For this commandment which I command you this day, is not concealed from you, nor is it far away. יאכִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹֽא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹֽא־רְחֹקָ֖ה הִֽוא:
12It is not in heaven, that you should say, “Who will go up to heaven for us and fetch it for us, to tell [it] to us, so that we can fulfill it?” יבלֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַֽעֲלֶה־לָּ֤נוּ הַשָּׁמַ֨יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַֽעֲשֶֽׂנָּה:

The Medrish Rabba extrapolates on these pesukim that Moshe told the Jewish people that they shouldn’t say another Moshe will come and bring us another Torah from heaven; I therefore am informing you “It is not in heaven” there is nothing left of the Torah that was not given, in heaven. Another interpretation, in the name of Rebbe Chanina, “It” and all its tools were given, which are: humility, righteousness, and uprightness, as well as it’s reward.

The Maharz”u clearly explains the Torah’s concern related in the medrish. “If you think it is possible to receive another Torah since Hashem can do anything, and your evil inclination will convince you to be lenient in fulfilling this Torah, to this I am informing you that all that is called by the name Torah and mitzvah is included in this Torah. And all that the prophets added and prophesied about and all that was prophesied about the future is all an explanation of this Torah which is higher than heaven and more expansive than earth, and deeper than purgatory, for it is the wisdom of The Creator who created everything and with it he keeps everything existing and there is no other way in the world except to cling to this Torah which is our life in this world and the Next World forever and ever. When the medrish writes about ‘another Moshe would get up’ it’s not literally Moshe, rather what it means is a prophet like Moshe, and just as there will be no other Torah, so to no prophet got up or will get up like Moshe. For even Moshiach will not give us another Torah, rather he will only uphold and explain this Torah. When in the Navi it says, ‘That the land will be filled with the knowledge of Hashem’ it is referring to an explanation of this Torah in our hands.” (Click here for Hebrew text.)
Who would imagine that another prophet like Moshe could bring another Torah, possibly bigger and better than this one? But even if it would be true, why wouldn’t everyone still observe what is in this one until then? This Torah is the blueprints of creation and handbook for mankind right now, and Hashem promises so much reward in this world and the next for observing it, and punishment for transgressing it?! Even more so, the Maharz”u says on Rebbe Chanina’s statement, “that all instruments which are used to acquire the Torah and the Torah refines those attributes as it says in the 6th perek of Pirkei Avos, ‘It makes him fit to be righteous, devout, fair and faithful.’ ‘And the Torah clothes him in humility and fear of Hashem etc.’ And one who is crowned with these traits is literally in this world but walking in heaven…!”

If a person is able to attain such pristine character traits from learning and practicing this Torah, and Hashem says this is what will give you a well-meaning life right now, then why wouldn’t you follow it, even if there could be something better in the future?

 It must be that this is the trick of the yetzer hara, the evil inclination, that convinces a person that the next time or the next thing will be better so forget about what you have now, therefore Moshe Rabbeinu is saying don’t think Hashem created a situation like this  for the evil inclination to creep in and convince you to stop following this Torah, (which actually sounds like if He would have made another Torah for the future we would not have been able to overcome this test and Hashem does not create tests that are impossible to overcome,) therefore Moshe is informing us that this is the only Torah, which will bring you a well-meaning life in this world and take you into the next world, for eternity.

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Sefer Chofetz Chaim chapter 10 halacha 1

The topic of this chapter is whether or how one can speak lashon hara about someone who transgressed a mitzva between man and fellow man like stealing, denying a loan, causing injury, embarrassing, or causing pain to others and onaas devarim. If one knows someone else hurt or stole from the other then you should first rebuke the perpetrator and if he doesn’t listen and you know without a doubt that he did not do Teshuva which includes returning the stolen object, paying back damages, or apologizing for embarrassment etc. then you are allowed to tell others about what happened if it will help the victim get his money and to resolve the truth but there are 7 rules you must meet when you tell it to others.

There is an argument between Rabbeinu Yona and the Rambam (accept according to the Lechem Mishna) whether you can repeat what you saw a person do against his friend in all situations, as per the Rabbeinu Yona, or only in situations where money is involved i.e. stealing, physical injuries etc. but if it’s just a matter of psychological embarrassment and pain which just needs an apology then even if he doesn’t repent and ask for forgiveness the Rambam holds you can’t share what you saw with anyone else whereas Rabbienu Yona says you can for the sake of revealing the truth and making sure he doesn’t do this to anyone else. Keep people away from the perpetrator.

The fact that you have to know for a fact that he didn’t return money owed before speaking lashon hara is true by a normal Jew and especially a sage, you have to be sure to not talk up so quick because chaza”l say you can be assured if a sage sinned one day he has repented by the next day but if you know the money wasn’t paid back, even if the sage might feel remorse it’s not a complete Teshuva until payback so it’s lashon hara to spread what happened if it will get the perpetrator even a sage to pay back what is owed and keep people away from him until he fully repents