Category: Food for Thought

זכרון ציפה תרצה – The Food for Thought Archives in blessed memory of Celia Rosenberg a”h

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Vayigash – Career of the Righteous


After Yosef revealed himself to his brothers, he brought them down with their father and rest of the family to sojourn in Egypt, specifically in the land of Goshen. “Yosef said to his brothers and to his father’s household, ‘I will go up and tell Pharaoh, and I will say to him, my brothers and my father’s household who were in the land of Canaan have come to me. The men are shepherds, for they were [always] owners of livestock, and their flocks and their cattle and all they have they have brought’” (Breishis 46:31, 32).

Why were the brothers shepherds and why does it seem that many of the major Jewish leaders throughout Tanach were shepherds at some point in time?

Rabbeinu Bachye enlightens us with a fascinating answer. He begins by saying that Yosef was emphasizing that the brothers were shepherds of their own flock so that it would not be misunderstood and thought that they tended others’ sheep, being in the business of investments. That is why Yosef added: “for they were [always] owners of livestock;” to inform everyone that the sheep did not belong to others, but were their own, for they were very wealthy. The reason why the brothers chose this profession, which was also the profession of their forefathers, was twofold:

  1. There was tremendous profit in wool, milk, and offspring. It also doesn’t require a lot of great toil, and is without sin. About this King Shlomo said, “Know well the condition of your flocks; give your attention to the herds” (Mishlei 27:23).
  2. The brothers knew that they and their offspring would be exiled to Egypt and because the Egyptians worshiped the form of a sheep, the brothers therefore took upon this profession so that their descendants would accustom themselves to it and the worshiping of sheep would be foreign to them.

We also find that most of the righteous and prophets were shepherds. We find by Hevel, “Behold Hevel was a shepherd of sheep” (Breishis 4:2). So too Moshe: “And Moshe was a shepherd” (Shemos 3:1). So was the prophet Shmuel, as well as King Shaul, and King Dovid; they were all shepherds. The reason they chose to be shepherds were in order to stay away from populated areas since many sins stem from being among people. For example: lashon hara and rechilus (slander and gossiping), swearing falsely, inappropriate relationships, stealing, and extortion. The more one stays away from people, the easier he escapes the trap of sin. (Click here for Hebrew text.)
It would seem that besides being an easy and affluent job, being a shepherd seems to be an honest job that can keep one out of trouble. The brothers had the impeccable idea and deep insight into human dynamic that by going into this profession they would create a habit inside their family of treating sheep as mere animals that can be controlled and manipulated for business purposes. By accustoming themselves to treating them as their own flock, which is guided by them, it created a sense of reality which made it virtually impossible for their descendants to be lured into the idolatrous tendencies of the Egyptians that viewed sheep as gods.

It would also seem that other righteous people and prophets used this profession to create a habit in order to distance oneself from sin, for it surely wasn’t something that they did their entire lives. For Moshe Rabbeinu, the prophet Shmuel, King Shaul, and King Dovid  weren’t shepherds, away from civilization, their entire lives since each of them was a leader in their generation! It would seem that by just going into this profession, it puts one in a position to avoid all these sins, as it will accustom a person to stay distant from those sins even when they are forced to go into public office and handle a wide array of people. Those years of being a shepherd built up the fortitude and habit in each one of them to appreciate and imbibe the sense to stay away from those sins so that when they came into the public spotlight, they were sensitive to these issues and knew how to act accordingly for the most part.

We see from here how important it is to choose a clean and honest profession because it can make such an impact on a person which will create habits and have ramifications on how he and even his future descendants will act, and G-D forbid the opposite could be true as well, that choosing a dishonest and sleezy profession might have a very negative impact on you and your family.

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Miketz – Unanimous Leadership

This year is very unique! It is rare that Shabbos Chanukah does not land on the Torah portion of Miketz and we don’t need to read the special haftorah for Chanukah. This week’s haftorah is taken from Melachim Alef and is the famous story of King Shlomo, the two women who laid claim to the baby and his advice to split the baby in half. This took place the next day after he woke up from his dream (which is a connection to the Torah portion where Pharaoh had his dreams of plenty and famine), where Hashem promised him He would grant him anything he asked for.  King Shlomo asked for wisdom in order to judge right from wrong. Hashem granted him intellect and wisdom to which there was no other, and there will never be another like it in the future.  

The next day  King Shlomo’s first test occurred when two ladies came into his court, each one claiming they were the mother of the living baby, and that the other’s baby had passed away. “And the king said, ‘Fetch me a sword.’ And they brought a sword before the king. And the king said, ‘Divide the living child in two, and give half to  one, and half to the other.’ And the woman whose son (was) the live one, said to the king, for her compassion was aroused for her son, and she said, ‘O my lord, give her the living child, and by no means slay him.’ But the other said, ‘Let it be neither mine nor yours, divide (it).’ And the king answered and said, ‘Give her the living child, and by no means slay him: she (is) his mother.’ And all Israel heard of the judgment which the king had judged; and they feared the king; for they saw that the wisdom of God (was) in him to do judgment” (Melachim Alef 3:24-28).

The Yalkut Shimone says “in the name of Rebbe Shmuel bar Nachmani that King Shlomo’s lips started moving with wisdom and he said that Hashem really wanted this case to one day occur and that is why He created man in pairs, two eyes, two ears, two nostrils, two hands, and two legs. He began to decree that the child should be cut in half… when his advisors saw what was happening, they said, ‘Woe to you, O land whose king is a lad’ (Koheles 10:16), if he would not be a lad (between the age of 12-13 at the time) he would not have done this. When he said, ‘Give her the living child, and by no means slay him,’ they started to say, ‘Fortunate are you, O land, whose king is the son of nobles’ (Koheles 10:17).” (Click here for Hebrew text.)

The Haftorah concludes with the very next pasuk, “And King Shlomo was king over all Israel” (Melachim Alef 4:1). The Radak says that when the nation heard the judgement the king had judged they were afraid to do anything wrong even in secret for they saw that with all his wisdom justice will come out just as what happened in this case. The reason why this pasuk states the obvious that King Shlomo was king over all of Israel is because Dovid, his father, did not rule over all of Israel at the beginning of his reign, therefore the pasuk says here that Shlomo ruled over all of Israel, no one questioned his reign since they saw the wisdom of Elokim (G-D) within him to exact proper judgement. (Click here for Hebrew text.)

What made King Shlomo more convincing than his father, King Dovid, to be accepted by all from the onset of his reign? King Dovid was appointed by Hashem through the prophet Shmuel, and surely he had Divine Revelation, Ruach HaKodesh, for Chaza”l say King Dovid’s whole work of Tehillim (Psalms) was written with Ruach HaKodesh. Furthermore, King Dovid proved to be a brave and powerful ruler who  defended his country against the onslaught of any enemy like when he killed the giant, Goliath, and victoriously battling the Plishtim. So why wasn’t he instantaneously accepted as king over Israel but his son, Shlomo, who was perceived, at least from the outside, as being appointed king by his father, not directly by Hashem, though it was in fact by Divine appointment, he was still pretty much immediately accepted by the entire nation?

The Radak is telling us that though G-D sent the prophet Shmuel to anoint King Dovid as king, King Dovid was a mighty warrior, who protected the nation from the enemy, and he even had Ruach HaKodesh, Divine Revelation. But even so, to be immediately accepted by everyone, the nation expects the king to rule by Divine wisdom, and because King Shlomo was able to prove that he could lead the people and enforce proper judgement using what people could perceive as being wisdom directly from Hashem, he was therefore unanimously accepted as the king of Israel.

In a similar vein we find in this week’s Torah portion that Yosef was accepted by Pharaoh and all of Egypt as Second in Command over the entire country because he proved he had Divine wisdom by interpreting Pharaohs dreams in a way which seemed palpable, to the degree that the Ramban says that Pharaoh and his advisors felt as if the dreams were already fulfilled. The Radak there says that Yosef suggested to Pharaoh that he should appoint a wise and insightful person over Egypt, and Pharaoh appointed him because his wisdom was greater than all of the magicians and advisor. This must have been, as Pharaoh attested, because of the Spirit of the Lord, Ruach Elokim, which Yosef possessed. Pharaoh therefore gave Yosef the leadership in order to lead according to his intellect. (Click here for Hebrew text.)

We see from here that people are able to detect when a person has Divine Wisdom that he uses for the betterment of the country.  Everyone will be completely accepting to immediately subjugate themselves and trust the person who possesses and uses this type of intellect as their leader with unwavering awe and dedication. This defines a leader with unanimous leadership!

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Chanukah – Lights of Joy

In honor of the upcoming shloshim of Rebbitzin Evelyn Yachnes, Chana Chaya bas Chaim A”H. Sponsored by some family members  who would like to sponsor the insightful divrei Torah of Rabbi Dovid Shmuel Milder. It is extremely appropriate that this venue should be a zechus for our mother whose ideals are closely connected to the lessons and mussar that Rabbi Milder expresses so well. Thank you so much for this opportunity.

“What is Chanukkah?  That [which] our Sages taught: On the 25th of Kislev – the days of Chanukah, they are eight, not to eulogize on them and not to fast on them, for when the Greeks entered the Temple, they polluted all the oils in the Temple, and when the Chashmonaim dynasty overcame and defeated them, they checked and they found but one cruse of oil that was set in place with the seal of the High Priest, but there was  only [enough] to light a single day. A miracle was done with it, and they lit from it for eight days. The following year [the Sages] fix those [days], making them holidays for praise and thanksgiving” (Gemara Shabbos 21b).

When the Greeks entered the Beis Hamikdash they seemed to have defiled everything inside, including all the utensils used to prepare and process the sacrifices, as well as the Shulchan, etc. Chazal even say the Greeks sacrificed a pig on the Holy Alter. Why then does the gemara emphasize the oil and menorah?

Chanukah literally means dedication. This holiday specifically celebrates the rededication of the Second Beis HaMikdash in the times of the Chashmonaim after they recaptured it from the Greeks.

There were actually seven dedications recorded in Jewish History. The medrish Pesiksa Rabasi DiRav Kahana states, “How many Chanukahs are there? There are 7 Chanukahs. They are:

  1. The dedication of the heaven and earth, as it says, ‘Thus the heaven and earth were finished’ (Breishis 2:1). What chanukah was then? ‘And G-D set them in the firmament of heaven to give light’ (Breishis 1:17).
  2. The dedication of the wall, as it says, ‘And at the dedication of the wall of Yerushalayim’ (Nechemiah 12:27).
  3. The dedication of the exiles [when they rebuilt the second Beis HaMikdash], as it says, ‘And they offered up for the dedication of this House of God’ (Ezra 6:17).
  4. The dedication of the kohanim where we light [the Chanukiah].
  5. The dedication in the World to Come as it says, ‘I will search Yerushalayim with candles’ (Tzephania 1:12).
  6. The dedication [of the Mishkan] by the princes [of each tribe], as it says, ‘This is the dedication of the alter’ (Bamidbar 6:84).
  7. The dedication of [the first] Beis HaMikdash, that which is referred to in Tehillim ‘A Psalm – a song for the dedication of the Temple – by Dovid’ (Tehillim 30:1), (Psiksa Rabasi DiRav Kahana, Piska DiChanukah, paragraph 2).”

The Pesiksa DiRav Kahana repeats this list but in a different order, at the end of the chapter in paragraph seven. The order is chronological, ending with the dedication in The World to Come which will come at the end of days. The Maharz”u says that the medrish repeats the list in order to end off the chapter with words of blessing, as it says, “And the dedication of the World to Come which it will also have candles as it is written, ‘And the light of the moon shall be like the light of the sun, and the light of the sun shall be sevenfold’ (Yeshayahu 30:26).”

The Rada”l, Rav Dovid Luria zt”l, has his explanation of the repetition of the list. He says that at first the purpose of the list was to show the 7 times the word chanukah, dedication, was used. It is just that by the creation of the world, and what will happen in the World to Come, the word chanukah is not used, but since there were and will be candles, that is enough because they are normally lit for the joy of light of the dedication. Then the list is repeated to emphasize that each dedication had lights and candles, including the dedication of creation which had the celestial lights – the sun, moon, and stars. There was also a special light throughout the seven days of creation shining for the joy of dedication. The dedication of the Mishkan by Moshe Rabbeinu and the dedication of the first Beis HaMikdash by King Shlomo (as well as the second Beis HaMikdash) had the lighting of the menorah. By the dedication of the wall around Yerushalayim it states, “To perform the dedication with joy” (Nechemiah 12:27), referring to candles for joy as it says, “It was light and joy.” The paragraph concludes with the Chanukah of the Chashmonaim which was with candles and the dedication in the World to Come which will be with candles. (Click here and here for Hebrew sources.)
We see from here that, by definition, a proper dedication must be done with candles or a controlled light substance like the sun, moon and stars. Hence, Chanukah, the rededication of the Beis HaMikdash after it was defiled by the Greeks, is commemorated with lights, for that is what is most important in a dedication. For this reason, it would seem, it was worthwhile for Hashem to make a miracle to ensure the dedication takes place properly and with the utmost joy.

Why are lights so important for a dedication? It would seem from here that light has the inherent value of bringing joy. It is known that the ability to see clearly with proper lighting makes people feel more comfortable and happier. In places where it is cloudy and gloomy, or the sun does not come up for parts of the year, it is known that people there are more prone to depression and sadness. In fact, the Shulchan Aruch says that one who cannot afford to buy both Chanukah and Shabbos candles should buy Shabbos candles for the sake of peace the house. The Mishna Berura adds that nowadays, when we light our candles inside the house, it is better to buy a candle for Chanukah, because you won’t be sitting in the dark, and even though you are not supposed to benefit from the Chanukah light, it is considered a time of danger nowadays and the  candle can be lit for Chanukah on the table inside, though one will inevitably gain benefit from it. However, most poskim hold one should not differentiate between the times of the gemara and today so even nowadays if one can only afford one candle it should be for Shabbos(Mishna Berura 678:1:2).

Light sheds piece of mind and happiness to all within its arc. It is most appropriate to have a beginning or even a reopening with lights in order to start with a sense of joy. Thus, Chanukah had to commemorate the miracle of lights because there is no inauguration without lights. Chanukah celebrates that feeling of joy, magnified by Hashem’s miracle, which was radiating from the lights.

May we feel a sense of renewed happiness in our lives this Chanukah!

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Vayishlach – In the Worst-Case Scenario

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Yaakov, preparing to meet his brother Esav, on his way back to Canaan, prepares himself for the worst possible scenario, as reported in the beginning of this week’s Torah portion of Vayishlach. “The angels returned to Yaakov, saying, ‘We came to your brother, to Esav, and he is also coming toward you, and four hundred men are with him.’ Yaakov became very frightened and was distressed; so he divided the people who were with him and the flocks and the cattle and the camels into two camps” (Breishis 32:7,8).

The Lesson the Ralbag learns from here is that it is fitting for a person to always be afraid and to judge things through the lens of the worst possible scenario, in order to focus on how to escape them. We see this from the fact that when Yaakov  heard about his brother Esav coming towards him with 400 men, he was afraid that Esav was coming to hurt him, despite having been guaranteed by Hashem that He would protect him and be with him. Indeed, Yaakov could have assumed that Esav was coming out with all of his men in order to show honor to Yaakov and to protect him. But still Yaakov used all of his brainpower to strategize how to save his family as best as possible. (Click here for Hebrew text.)

This is quite astonishing?! What happened to judging others favorably? Why must we always be afraid and imagine the worst possible scenarios that might befall us? Won’t that lead to anxiety and depression? What happened to serving Hashem out of Joy? Above all, what happened to the concept of bitachon, trust in Hashem? Especially in this case, where Hashem had assured Yaakov that no harm would be done to him and that Hashem would be with him? Even if you say Yaakov wasn’t sure whether he deserved being protected then his response should be to try to act more appropriately and gain assurance to be protected by Hashem, but not to take matters into your own hands?

We see an incredibly new insight into hishtadlus, our own efforts in life. We must say that part of serving Hashem is to put every effort into taking care of ourselves, within our natural boundaries. Even though having emuna and bitachon, belief and trust in Hashem, are very important mitzvos yet there is also a mitzvah for us to take care of ourselves within the boundaries of the world around us. Therefore we have a mitzvah to think of all possible scenarios, even the “worst-case scenario,” and take measures to ensure that it does not come to pass. This is part of our service of Hashem, even if Hashem tells us nothing wrong will happen to us. However, the feeling of fear one should always have is only healthy if it is being channeled into figuring out how to help yourself. But if you start feeling helpless and stressed out, that is a sign that you are not doing the right thing and one should then power up his faith in Hashem.

It is a mitzvah to have a tremendous amount of emuna and bitachon for one’s emotional state of mind but part of that faith in Hashem is the obligation to always be afraid something wrong might happen and one has to put in all his efforts to be sure he physically is able to survive to the best of his ability.

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Vayetzei – No Improvising

This Dvar Torah is dedicated by the Aryeh family in loving memory of:
אשה כשרה וחשובה חנה פייגא בת ר׳ נחום
Mrs. Feigie Aryeh
שחינכה וזירזה בניה על דרך התורה ,חסד,והיראה כל ימי חייה. 
פיה פתחה בחכמה ותורת חסד על לשונה. 
צופיה הליכות ביתה ולחם עצלות לא תאכל.

Towards the beginning of this week’s Torah portion of Vayetzei, after 14 years of learning in the Yeshiva of Shem V’Ever, Yaakov arrived in the outskirts of Haran, to find his uncle Lavan in hope of marrying one of his daughters. He arrived at the well where shepherds drew water for their flock and he inquired from the shepherds if they knew of Lavan. They answered affirmatively . “And he said to them, ‘[Are things going] well with him?’ And they said, ‘[Things are going] well, and behold, his daughter Rachel is coming with the sheep’” (Breishis 29:6).

The Sforno learns a lesson from Yaakov’s inquiry of how Lavan was doing. “For behold he put effort into finding out how Lavan is doing before he went to see him because it is improper for a guest to be demanding of his host if he is in the middle of a simcha, joyous occasion, or the opposite for some reason, [i.e. he’s dealing with a sad situation].” (Click here for Hebrew text.)
Why did Yaakov feel he had to inquire from these shepherds, who the Sforno relates in the very next pasuk were not the most upstanding individuals, wouldn’t he potentially be setting them up to speak lashon hara, slander, about Lavan? Especially since he probably knew from his mother Rivka, and possibly his grandfather’s servant, Eliezer, that Lavan was a shady character. How can he set a stumbling block for them to potentially slander Lavan?

Furthermore, Yaakov was a very smart and intuitive person, he probably could have figured out on his own by walking into town and snooping around to find out how Lavan is doing and what he is up to. He is known for being subtle but sly for he was known as an Ish Tam, a quiet person who sat there and learned most of the time but was very acute, for he was able to pull off getting the blessings from his father Yitzchak, albeit with the help of Rivka, unbeknownst to him and Esav, as well as taking away the birthright from Esav. If so, he definitely had the brains and ability to figure out a situation and to improvise on how to handle any subtleties on the spot. If so, why then did he inquire of the Shepherds how Lavan is doing?

We see from here that when it comes to derech eretz, proper manners, one should not beat around the bush, and try to use back handed manners, even if they are potentially doable to figure out the proper mode of action. It is better to be straight forward and to the point, in order to be sure you are doing the proper thing. Of course, if something negative was said you cannot accept it as truth, rather just be cautious.

Yaakov was also a prominent nephew of Lavan who one would think Lavan would be overjoyed to welcome as a guest into his house no matter what the situation was at the time, on the contrary Yaakov could have enhanced or helped the situation whether it was presently good or bad. Yaakov was probably aware of that too but he still put in all the effort he can to first inquire about how Lavan is doing because it’s important to not take any chances rather just be straightforward, you don’t even need to many details,  to be sure you are doing the right thing.

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Toldos – Self-Pride


In this week’s Torah portion of Toldos, Yitzchak blessed Yaakov saying, “Behold, the fragrance of my son is like the fragrance of a field, which Hashem has blessed! And may HaElokim give you of the dew of the heavens and [of] the fatness of the earth and an abundance of grain and wine. Nations shall serve you and kingdoms shall bow down to you; you shall be a master over your brothers, and your mother’s sons shall bow down to you. Those who curse you shall be cursed, and those who bless you shall be blessed” (Breishis 27:27-29).

The Daas Zekeinim observes that the name, Elokim, used in pasuk 28, is the name used as the attribute of strict justice, meaning this blessing will only come to fruition when you are deserving of it. However when Yitzchak blessed Esav it writes, “Behold, your dwelling place shall be the fat places of the earth and of the dew of the heaven from above” (Breishis 27:39), implying whether he is deserving of it or not. We also find in King Shlomo’s prayer by the Jews he said, “and give to each man according to his ways” (Divrei Hayamim Beis 6:30), for they would not complain to You. Whereas by the gentiles, Shlomo prayed, “and You shall do whatever the stranger calls upon You etc.”  (Divrei Hayamim Beis 6:33), for if Hashem doesn’t then the gentile will complain, and hurl accusations  On High. (Click here for Hebrew text.)

Yitzchak gave the blessings to Yaakov on the contingency that he is deserving to accept them. In a similar vein, King Shlomo in his prayer upon building the Beis HaMikdash, he started to organize the prayers for the Jews, as it is written, “Any prayer, any supplication, which will be (made) by any man, (or) by all Your people Israel, who shall know every man the plague of his own heart, and spread forth his hands toward this house. And You shall hear in heaven, Your dwelling place, and forgive, and do, and give to every man according to his ways, whose heart You know, for You, alone, know the hearts of all the children of men. That they may fear You all the days that they live in the land which You gave to our fathers. And also to the stranger, who (is) not of Your people Israel, but will come from a far country for the sake of Your Name. For they shall hear of Your great Name, and of Your mighty hand, and of Your outstretched arm, and he will come and pray toward this house. You shall hear in heaven, Your dwelling place, and do according to all that the stranger calls You for, that all peoples of the earth may know Your Name, to fear You, as (do) Your people Israel, and that they may know that Your Name is called upon this house that I have built” (Melachim Alef 8:38-43.)

Why is it that Yitzchak only blessed Esav with unconditional success and Shlomo prayed that whatever the Non-Jews pray for be granted in order so that they will not question and bear hard feelings towards Hashem which would cause a chilul Hashem? Isn’t it possible that the Jews will hurl the same complaints for their prayers not being answered or the blessing not coming to fruition even if they don’t deserve it? Why is it fair to differentiate, a blessing is a blessing and a prayer is a prayer, if they should be answered then answer them and if not then why make exceptions for the non-Jews ,isn’t it possible that a Jew might hurl insults and disputes if he does not get what he wants and expects? Aren’t we all human and feel disappointment when things aren’t going our way especially when we are told that it should? Why then does the Daas Zekeinim say that in fact a Jew would not quarrel or question Hashem if He doesn’t answer his prayers or fulfill the blessings if he isn’t deserving?

However, there is an oft quoted Mishna in Pirkay Avos that says, “Beloved is man for he was created in the image [of God]. Especially beloved is he for it was made known to him that he had been created in the image [of God], as it is said: ‘For in the image of God He made man’(Genesis 9:6).
Beloved are Israel in that they were called children to the All-Present. Especially beloved are they for it was made known to them that they are called children of the All-Present, as it is said: ‘You are children to the Lord your God’ (Deuteronomy 14:1).
Beloved are Israel in that a precious vessel was given to them. Especially beloved are they for it was made known to them that the desirable instrument, with which the world had been created, was given to them, as it is said: ‘For I give you good instruction; forsake not my teaching’ (Proverbs 4:2)” (Avos 3:14).

Though Hashem loves every single human being  there is an extra, double-fold love He has to His beloved Children who He gave His precious gift the Torah to,  why does that mean we shouldn’t have any disputes against Hashem if things aren’t going our way, our prayers aren’t answered and the blessings He promised seem not to be fulfilled?

This sense of Jewish greatness, described in the Mishna, not only shows we are more special than the rest of the world but it comes with it a demand for responsibility to be able to live up to our status of beloved princes and princess of the King of All Kings and to take care of and follow the gift He gave to us. If a Jew realizes and imbibes in him or herself the feeling of self-pride and the realization of who we are then we won’t have any questions or disputes against our Father in Heaven.

It’s a blessing to be expected to live up to the pedestal that the Jewish people were put on and it is inside each and every one of us the ability to appreciate that honorable status, realize the responsibility that comes with it, and actually live up to that responsibility.

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Chaye Sarah- Freedom, Liberty and the Pursuit of Honesty

If you look up the word “freedom” in the Merriam-Webster dictionary or Dictionary.com you will find many definitions. The Cambridge Dictionary defines freedom as “the condition or right of being able or allowed to do, say, think etc. whatever you want to, without being controlled or limited.” Also, “a right to act in the way you think you should.”
However, the Torah has a much different approach to defining freedom, as seen in the Medrish Rabba of this week’s Torah portion of Chaye Sara. “Rebbe Yossi ben Rebbe Dosa said that Canaan was Eliezer and because he served this righteous person [Avraham Avinu] with integrity he escaped the fact that he was cursed and entered a state of being blessed, as it says, ‘came the blessed of Hashem.’  Rebbe Yaakov said in the name of Rebbe Yochanan of the House of Govrin when he parted from speaking a Torah lecture, ‘Just as Eliezer who served the righteous one with integrity left his accursed state and became blessed, Jews who do kindness with those greater and smaller than them all the more so’” (Breishis Rabba 60:7).

The Yefe Toar explains that the subjugation to gedolim (great people) is in itself freedom and   liberty; indeed, the fact that Eliezer served Avraham with honesty and integrity caused him to be taken out of slavery, which is the curse, and into freedom, which is the blessing. So, if Jews do kindness with their hands, a referring to giving charity, and with their feet, which refers to running to do good, all the more so. This kal vachomer (fortiori) from the servant of Avraham is similar to one found in the first chapter of Brachos 5a, where we learn that suffering is an atonement. For just as a slave goes free if the master knocks out a limb, like an eye or a tooth, all the more so, suffering that effects the entire body will atone for all of one’s sins. And here we learn a kal vachomer (fortiori) from a slave that kindness and truth redeem a person from all sorts of suffering and distress. (Click here for Hebrew text.) 
The Maharz”u points out that one shouldn’t think it is too farfetched that Canaan, Cham’s son, be the servant of Avraham, though they were 8 generations apart, for Shem the son of Noach in fact lived 600 years until Yaakov was 50. Canaan who was cursed by his grandfather Noach chose to cling to Avraham at the end of his life which completely changed his life. With absolute dedication and honesty, he not only was Avraham’s right-hand man, but he imbibed all of Avraham’s teachings, and subjugated himself to the will of his master who was the greatest person of his generation. Because of his dedication and integrity Hashem transformed him into a blessed person and took off the curse that Noach gave him. This blessing the Yefe Toar refers to as freedom.

This freedom was not the right to do whatever he wanted, whenever he wanted, whether good or bad. On the contrary, he was still in the service of Avraham Avinu all the way to the end. Rather, what set him free was his honesty and integrity towards the leader of the generation when doing his bidding. Why is that freedom?
The truth is that one’s performance in life, when done in an honest way without any deceit, is in fact genuine freedom. This is especially true when what you are doing is helping someone so great and close to Hashem as was Avraham Avinu. This is because the further away one distances himself from the façade of the physical world with all its trappings and lies, the closer he is to Hashem who is completely truth and is free to do whatever He wants. Certainly, by surrendering yourself to the will of a great spiritual leader in order to serve him and to learn his holy ways,  a transformative effect will occur to bring you closer to Hashem. This was true to the extent that Canaan who was literally cursed with being subjugated by his brethren and their future generations broke out of the curse by honestly clinging and emulating Avraham Avinu, the closest person to Hashem in the generation.

We can learn a lesson here that if we act as free people by choosing to emulate Hashem with doing acts of kindness with the utmost of honesty and integrity to others whether greater or inferior than us then we will certainly be free from any suffering and iniquity.

The ability to emulate Hashem who is free to do whatever He wants is the real definition of freedom.

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Vayera – Philanthropy: Doing Because You Want to Not Just Because it is What’s Right


We find in this week’s Torah portion of Vayera the destruction of Sodom. Among the many reasons why it deserved annihilation was because of their refusal to be charitable; it in fact became illegal under Sodomite law to take care of strangers or guests from outside the city. This became known as the trait of Sodom and in fact the prophet Yechezkel warns the Jewish people, “Behold this was the iniquity of Sodom your sister: pride, abundance of bread, and careless ease were hers and her daughters’, and she did not strengthen the hand of the poor and needy” (Yechezkel 16:49).

There is a fascinating Mishna in Pirkey Avos that mentions this trait of Sodom:
5:10 There are four types of people: One who says, “What is mine is yours, and what is yours is mine” is a boor (or ignoramus, עם הארץ). One who says “What is mine is mine, and what is yours is yours” — this is a median characteristic; others say that this is the character of a Sodomite. One who says, “What is mine is yours, and what is yours is yours” is a chassid (pious person). And one who says “What is mine is mine, and what is yours is mine” is wicked.

“What is mine is mine and what is your is yours, this is the median trait, but some say this is the trait of Sodom.” Rabbeinu Yonah asks that if we take it literally that a person will not share with anyone though he is not a taker, why then is there an argument of what kind of person he is? The Gemara in Kesubos 68a clearly says that withholding tzedaka is the trait of Sodom and in many places the sages say this type of person is completely wicked. It does not make sense that there would be an opinion amongst the sages that this type of trait would be an average trait?!

Thus, Rabbeinu Yonah felt compelled to explain the Mishna as referring to a person who does give to the needy when obligated, out of fear of Hashem, but it doesn’t come natural to him because he is miserly. His attitude is “I’ll support the poor who come to my door  because the Torah tells me to since I am a G-D fearing Jew, but who  cares whether this feeling of giving comes natural to me or not” – this trait itself is an average trait. However, there are those who say that this trait itself is the trait of Sodom and its roots are very bad until one acquires the trait of giving away (ותרנות). One who does not support the hand of the poor and destitute at all, everyone would without a doubt agree is bad, and G-D forbid the sages of the Mishna would call them average, but one who gives tzedakah out of Fear of Heaven rather  than naturally is what the argument is about as to  whether this is an average trait or a trait of Sodom. (Click here for Hebrew text.)
Rabbeinu Yonah is saying something quite shocking and is a tremendous eye opener! It is possible for a person to be giving lots of money, at least a tenth of his earning in maaser (tithes), besides money to those who come to him begging for charity and if he is really rich he might be giving millions of dollars, yet he is doing it only because he is meticulous in his observance of halacha, Jewish Law, since he is a G-D fearing Jew, but if it was up to him he wouldn’t give anyone a dime because he is too cheap. Since he is giving and not for some ulterior motive like to get a tax cut or for fame, for example too have his name on a building, how then can anyone say that this is the character of Sodom and has very evil roots; he is still doing the right thing and doing it out of fear of Hashem; what is wrong with that!!!

There is an incredible nuance learnt from Rabbeinu Yonah! It is not enough to be G-D Fearing, to do the right thing in terms of the trait of giving, because deep down inside he is still stingy and a miser. Rather one must feel naturally compelled to give to those who are in need and if one does not, then it is debatable whether at the very least he is just nothing special or at the very worst rooted in evil like the people of Sodom.

On the other hand Rabbeinu Yona explains that if one’s attitude is “What’s mine is yours and what’s yours is mine, is an ignoramus” because granted he is a giver but he is also a taker and does not realize “that one who hates gifts is a formula for life” which is a good trait. Where as one who has the attitude of “What is mine is yours and what is yours is yours, is pious” which means he takes the opposite extremes of having a natural feeling of being a giver and hating gifts. He wants to give and not take from others which is a trait above the letter of the law, that is why he is considered pious. This takes a lot of strategy and brainpower to be able to support yourself without any help and still have the means to be able to give with open arms to those who are in need, with a natural fervor and passion.

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Lech Licha –

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What Is Love
  Last week’s Torah portion of Noach ended with us being introduced to Avraham Avinu, this week’s portion of Lech Licha begins the story of our forefather and his trek to ultimate greatness. The Mishna in Pirkey Avos says, “Our forefather Avraham was tested with ten trials, and withstood them all; to show the degree of our forefather Avraham’s love [for Hashem]” (Avos 5:3).

There is an argument amongst the early commentators what exactly the ten trials were. Rabbeinu Yona says the ten trials were:

  1. Nimrod threw him into the fiery furnace in Ur Kasdim.
  2. The command to leave his land where he grew up, which he did.
  3. The famine in Eretz Canaan where he wound up. Even though he was promised blessing he did not question what Hashem was doing now.
  4. Sarah Immeinu being taken by Pharaoh in Egypt.
  5. The war of the four kings where he overpowered the enemy with only 318 men. Avraham trusted in Hashem and was provided with a miracle to save himself, Lot, and all the treasures of Sodom and Amorah. He accepted all that happened for his good and merit.
  6. At the age of 99 he had his bris milah, he put himself into danger at an old age and was saved.
  7. Avimelech, King of Plishtim, took Sarah Immeinu.
  8. Yishmael and his mother Hagar were banished from Avraham’s house at the command of Hashem. Even though it hurt him to see what was being done to his son, Avraham still fulfilled the command.
  9. Akeidas Yitzchak, the binding of Yitzchak his son. This was the greatest test and proved he was a big fearer of Hashem.
  10. The burial of Sarah Immeinu. After his wife died he had difficulty finding a burial plot until he bought one for a very expensive price and still he did not question Hashem, though he was promised the entire Land of Caaan to belong to him and future generations.

Rabbeinu Yona says that these ten trials were to show the degree of Avraham Avinu’s love for Hashem which means that these tests showed the world that he was G-d fearing and perfected all his character traits. (Click here for Hebrew text.)
What does fear of Hashem and perfecting his character traits have to do with Avraham Avinu’s love of Hashem? Chaza”l say fear might lead to love but what does it have to do with love itself? And perfecting his character had to do with his own personal development, what does that have to do with Avraham’s feeling of love for Hashem?

If I would prove how much Avraham Avinu loved Hashem I would have mentioned how Avrahaham built  the four alters to bring gifts of offerings up to Hashem. (This, the Sforno in his introduction to the Torah says that in that merit there were 4 alters that the Jewish people merited to build from the time they wandered in the desert until the first Beis HaMikdash was built.) Another expression of love was by teaching tens of thousands of people who Hashem is, by bringing them closer to Hashem and teaching them how to bless Hashem. Or even the very fact that Avraham found Hashem from the age of 3 and kept on developing the close bond with Hashem by performing all His Torah and mitzvos through just looking around the world and  realizing what Hashem wants  him to do, meaning caring for Hashem and His will is also a tremendous expression of love. So why does the Mishna say passing these tests, which the Rabbienu Yonah says shows that Avraham was a G-d fearing Jew and perfecting his character, are what defines his love for Hashem?

What we see from here is that one’s expression of love is really defined by the respect and dedication one has for the loved one. It is not the gifts or sharing the love with others by showing them why it is so worth it to love Hashem. It is not even caring, which is, the focus of one’s love (though all these things contribute and is a part of one’s expression of love). However, by Avraham Avinu showing his utmost fear of Hashem and perfecting his character traits by unwaveringly surmounting all the challenges all while building and cementing a solid belief and trust in Hashem, proves his utmost respect and dedication towards Hashem which really defines true love.

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Noach – What is Righteousness

This Dvar Torah is dedicated in memory of Dr. Bill Ladner, who was the inspiration and reason of why I started Food for Thought. He passed away in his 90s last Thursday night. May this dvar Torah and all subsequent Food for thoughts be a merit to his Holy Neshama, Yehi Zichro Baruch.

This Dvar Torah is based on a shmuz I heard in Yeshiva Chofetz Chaim Yerushalayim by Rav Moshe Chait zt”l in 2001. 

There are different ideas what a tzadik, a righteous person, is.

 This week’s Torah portion of Noach begins by saying: “These are the generations of Noach, Noach was a righteous man he was perfect in his generations; Noach walked with God” (Brieshis 6:9). Rashi there observes, “בדורותיו IN HIS GENERATIONS — Some of our Rabbis explain it (this word) to his credit: he was righteous even in his generation; it follows that had he lived in a generation of righteous people he would have been even more righteous owing to the force of good example. Others, however, explain it to his discredit: in comparison with his own generation he was accounted righteous, but had he lived in the generation of Avraham he would have been accounted as of no importance (cf. Sanhedrin 108a).”

Rashi states the argument that “In his generation” means a praise that he was righteous in his generation and all the more so, he would have been an even greater tzadik if he was in a generation among other righteous people, since being righteous among a generation of wicked people takes a lot of inner strength. However “In his generation” could also be an insult; for it can mean that while he may have been a tzadik in his generation, if he had lived at the same time as Avraham Avinu then he wouldn’t be considered anything special. He was righteous compared to the wicked; but compared to others he was nothing important.

Either way he is still called a tzadik. He has some level of righteousness which sets him apart.

There is a medrish Yalkut Shimone in parshas Vezos Habracha that elaborates on a pasuk from Eishes Chayil, “Many women have acquired wealth, but you surpass them all” (Mishlei 31:29). Chazal say about this pasuk that there are many righteous people in this world, but you are better then all of them, which allegorically refers to Moshe Rabbeinu. Adam HaRishon said to Moshe, “I am greater than you because I was created in the Image of Hashem, b’tzelem Elokim. Moshe said back that your greatness did not last too long. You could not even stay in that lofty state overnight, but for me the glory that was given to me from Hashem lasted for the rest of my life as the pasuk says, “Moses was one hundred and twenty years old when he died. His eyes had not dimmed, nor had he lost his [natural] freshness” (Devarim 34:7). Moshe admitted that being a tzelem Elokim, having been created by Hashem Himself without physical parents, is a very high level, but what counts is lasting at a spiritually high level.

The medrish continues with Noach approaching Moshe and saying that he is greater than Moshe because he was the only one saved with his family. Since he was able to withstand all the wickedness and stay righteous, he was greater than Moshe. Moshe replied that Noach didn’t have the power to save his generation, but Moshe was able to change the evil decree cast on the Jews by Hashem, caused by the sin of the golden calf. (Click here for Hebrew text.)
There is a state of righteousness that doesn’t show greatness (like Noach). But changing the decision Hashem makes is greatness (like Moshe). It wasn’t enough that Moshe led them through the desert but Moshe rose to a level of righteousness that could even change Hashem’s decision!

Chazal say that Noach’s generation was so evil that Hashem said they don’t have a right to live and yet Noach didn’t let them influence himself and his family. However this wasn’t enough to fulfill his purpose in life, for Moshe was saying he could have gone farther in righteousness by affecting others for the good just as Moshe did.

It is not enough to become a Tzadik for yourself. Gadlus ha’adam, the greatness of man, is to recognize how much Hashem endowed man. One is not here for oneself; rather one is here, in this world, in order to make a change in the world around him or her.

At one-point Moshe said he’d rather be non-existent than harm a fellow Jew. This is selflessness.

The Rambam says that everyone is affected by external influences. It is just a question of what we do with these influences.
What is the essence of a leader, a gadol? He is concerned for others. It is very important for everyone to think about what I am doing for others, and how am I influential?

It is not enough to be a “righteous man in his generation;” Moshe was the person to emulate because he had an impact on others. We must be conscientious about what we do in and around the beis medrish, our workplace, our shul, in our home etc.