Yisro – Heilige (Kadosh)

This week’s Haftorah of Yisro begins with Yeshayahu having a revelation of the Heavenly Court: “In the year of the death of King Uzziah, I saw Hashem sitting on a high and exalted throne, and His lower extremity filled the Temple. Seraphim (angels) stood above for Him, six wings, six wings to each one; with two he would cover his face, and with two he would cover his legs, and with two he would fly” (Yeshayahu 6:1, 2).
The next pasuk is one of the most famous verses in all of Na”ch; we say it at least four times a day in our prayers, and it is one of the ultimate sanctification of Hashem’s Name: “And one will call another and say: Holy, holy, holy is Hashem, Master of Legions, the whole world is filled with His glory” (Yeshayahu 6, 3).There are many explanations of why the word “holy” is said three times. The Targum Yonasan, which we say every day in Uva Litzion, says that the first holy refers to: “Holy in the most exalted heaven, the abode of His Presence.” The second holy refers to: “Holy on earth, product of His strength.” The third holy refers to: “Holy forever and ever is Hashem, Master of Legions, the entire world is filled with radiance of His glory.” Another interpretation listed by the Radak is that each holy refers to three worlds: The upper world which is comprised of angels and souls, the outer world, which is comprised of the planets and stars, and the lower world which is this world. The most honorable in this world is man, and this is saying that Hashem who is holy, exalted, and elevated above all three worlds, is sanctified and exalted in the two upper worlds as well as in the lower world by man.

There is a medrish which says that the angels say kadosh all at the same time, for if one would start before the rest he would immediately be burnt up from the heat of his mouth. The Chofetz Chaim points out that there is no mention of the one who starts late. He says it must be that because of all the drive the angels have to sanctify Hashem’s Holy Name in the celestial sphere then there is only an issue of starting early; no one would start late. Angels act with zeal (zrizus) and there is a deep moral lesson (mussar haskel) we can take away from them.

Along these lines we find a very simple but profound understanding of this pasuk in the first interpretation of the Radak. The Radak says: “I heard that each saraf (angel) would call to each other and they would speak to each other in a motivating manner (derech ziruz). They would call each other ‘Kadosh, Kadosh’ like a person would say to his friend ‘sir, sir’ and they would announce ‘sanctify Hashem’s name together.’ Then they would say, ‘Holy is Hashem, Master of Legions, for He is the master of legions on high and the legions below. The whole world is filled with His glory, for He created everything and upon everything any logical thinking being shall glorify Him.’” (Click here and here for Hebrew text.)

There is a misnomer that zrizus refers to performing mitzvos quickly, with zeal, without wasting time. That is not entirely accurate. Zrizus is better defined as alacrity, doing something in a timely and optimal manner not too slow but not too fast, just at the right time in a manner which is thorough and accurate. This takes motivation, whether self-motivation or motivation by others to be sure it is done correctly.

In our case we find that the angels motivate each other to act in unison to praise Hashem. Angels are intelligent beings who are simply so close to Hashem that their fear of Hashem is so constant that they realize, as clear as day, that they should always be doing the right thing. It would seem, though, that with their zeal to want to do the right thing there are times when a false start might happen and consequences are paid. In order to motivate each other to start in unison, a call to attention before they start praising Hashem, they first call each other and announce that the time has come to praise Hashem.

If one looks closely at how this is done, the angels don’t say to each other ‘Michoel, Gavriel, Rephael get ready get set go!’ Rather, they speak to each other with respect, calling each other “Kadosh” (Holy). This seems to be an extra added motivator to act with zrizus and start in unison.

Angels are constantly self-motivated to serve Hashem with alacrity, through their fear of the awesomeness of Hashem’s Glory. Being that they are so close to Him, it is undeniable; but it would seem that added motivation is needed when praising Hashem to do it in unison, and the best motivation is positive reinforcement, treating one another with respect.

All the more so we can learn from the angels that when we want someone to do something for us or we want to motivate others to serve Hashem properly we should show proper respect to them. Refer to them as Mr., Mrs., Dr., Rabbi, or My Brother or My Sister, etc.; by speaking to them in a formal manner they will be more attentive and moved to listen to what you have to say.

Bishalach – The Modesty of a Prophetess

This Dvar Torah is dedicated in memory of Rebbetzin Miriam Guttman, Miriam Devorah bas Shaul Chaim a”h. May her neshama have an aliyah.

The haftorah of this week’s Torah portion of Bishalach depicts a leader of the Jewish people equated with Moshe Rabbeinu, who even sang her own song just like Moshe did after the defeat of the enemy and the salvation of the Jewish people. Her name was Devora.

The beginning of the haftorah relates: “Now Devora was a woman prophetess, the wife of Lapidot; she judged Israel at that time. And she sat under the palm tree of Devora, between Ramah and Bet-El, in the mountain of Ephraim; and the children of Israel came up to her for judgement. And she sent for and called Barak the son of Avinoam out of Kedesh-Naftali. And she said to him, ‘Indeed Hashem, G-D of Israel, commanded, Go and draw towards Mount Tabor, and take with you ten thousand men of the children of Naftali and of the children of Zevulun. And I shall draw to you, to the brook of Kishon, Sisera, the chieftain of Yavin’s army, with his chariots and his multitude; and I will give him into your hand’” (Shoftim 4:4-7).

The Medrish asks: Why was Devora the Judge and prophet at the time if the great zealot, Pinchas ben Elazar, Aharon’s grandson, was alive and the Kohen Gadol? The medrish answers: “May heaven and earth testify about me (referring to Hashem) that whether it is a non-Jew or Jew, man or woman, servant or maidservant, anyone according to a person’s deeds shall the Holy Spirit rest upon them.” The Tanna D’Bei Eliyahu says that Devora’s husband was an am ha’aretz, an ignoramus, who probably had learning disabilities, which made it hard for him to be knowledgeable. In fact, his given name was Barak, but he was also called by two other names: Lapidot and Michael. The Tanna D’Bei Eliyahu relates that he merited marrying Devora because since he served Yehoshua and the Elders when they were alive, he therefore merited continuing to serve the leaders of the generation by marrying her. However, before Devora became a prophet, she was worried about her husband’s share in the World to Come since he was a simpleton. She therefore told her husband that she would make wicks for the mishkan in Shiloh and he would go up and donate them there; in this way he would have a share amongst the worthy people which would bring him to eternal life in The Next World. The medrish continued to relate that Devora focused all of her attention on how to make the wicks, and figured that by making thick wicks the light would be brighter. Hashem, who looks into the depths of one’s heart, saw the purest intention of Devora to “Enlarge His light” and therefore Hashem said He would spread her light in Yehuda, Yerushalayim, and amongst all the twelve tribes. All this because she helped her husband gain his share in the World to Come through honoring Hashem’s dwelling place, (see Yalkut Shimone on Shoftim perek 4).

The medrish goes on to relate that Devorah used to judge court cases for the Jewish people and teach them Torah under a palm tree because “it is not the way of a woman to be alone with another man in a house so she sat under the shade of a palm tree to teach Torah to the public.” (Click here and here for Hebrew text.)

Devora was a very righteous woman who dedicated her life to the sanctification of Hashem’s Holy Name. The Ralbag even relates that she was a woman of valor and her level of prophesy reached a point where one could see torches of light coming from the area where she prophesied, just like the Torah relates about Moshe Rabbeinu. The Ralbag also relates that Devorah had separated from her husband when she started to prophesize, just as Moshe Rabbeinu did with his spouse, which is why the posuk says: “And she sent for and called Barak.” Rashi also points out that according to the Targum Yonasan, Devora was a wealthy woman and from these places listed in the pasuk above, she earned a livelihood and dwelt in the city of Atarot. Hence, she had palm trees in Yericho, vineyards in Ramah, olives in the plain of Bet-El where oil was abundant, and white earth in the mountain of Ephraim in Tur Malka, which Rashi thinks must have been sold to potter.

We see from all this that Devora was a rich and powerful woman who seemed to have everything she needed, and well beyond that. She was a woman of valor and of utmost holiness, being a prophetess and leader for the entire Jewish people, which Hashem gave to her as a gift for being totally dedicated to spreading His light. She had a very serious job of judging the Jewish people and spreading the light of Hashem’s Torah. Yet she did this all under a palm tree, a tree which is very tall and in fact does not give off too much shade because its branches are so high up. It was probably hot for most of the year, and it certainly does not protect from the rain too well, but still in all, for the sake of the laws of yichud (seclusion in a private area of a man and a woman who are not married to each other or a close relative), she “set up tent” under a palm tree to lead and teach the people instead of in a formal building. Why does she have to do this if clearly the reasons for the mitzvah of yichud most probably do not apply to her circumstances?

The unequivocal answer must be that no matter what spiritual level a woman (or man) is on and no matter how removed she (or he) is from worldly matters halacha is halacha and applies in all circumstances. Devora’s tenacity towards observance of Jewish Law no matter what the circumstance, showed a very high regard of modesty on her part.

Bo – The Superiority of Consistency

The Torah portion of Bo continues with the assault on the Egyptians, with Hashem striking them with the last 3 plagues. Correspondingly, in the haftorah, Yirmiyahu depicts the downfall of Egypt in his day at the hands of Babylonia and King Nevuchadnetzar. In the haftorah Hashem swears: “As I live, the words of the King, whose name is Hashem, Master of Legions, like Tabor among the mountains and Carmel by the sea, so shall he come! Make yourself vessels of exile, O daughter who dwells in Egypt, for Noph shall be desolate without an inhabitant” (Yirmiyahu 46:18, 19).
Why is Egypt’s exile compared to Mount Tabor and Mount Carmel? There is a fascinating gemara in Megilla 29a which uses this pasuk to teach us the importance of our shuls and yeshivas: “Rebbe Elazer Hakafar taught, In the future the houses of prayer and houses of study outside of Israel will be implanted in the Land of Israel as it says ‘like Tabor among the mountains and Carmel by the sea, so shall he come.’ Isn’t it a kal vachomer, for just as Tabor and Carmel, who only came to learn Torah temporarily, are permanently in the Land of Israel, houses of prayer and houses of study where we read and spread Torah, all the more so!”

Rashi there says that the pasuk is telling us that Mount Carmel crossed over the sea when Hashem gave the Jews the Torah at Mount Sinai in order to be at such an incredible event. The Maharsha says that the mountains are inanimate objects and it does not make sense that they came to Mount Sinai to witness the Torah being given but rather the ministering angel of each of the mountains came to the giving of the Torah to the Jewish people. The Maharsha also explains how this fits back into the pesukim in Yirmiyahu. Just as the ministering angels uprooted and exiled themselves to a place of Torah so to the citizens of Egypt will be uprooted and exiled from their homeland; that is why they should prepare provisions for the exile.

There is an absolutely fascinating piece in the Maharsha right before this one which goes into more detail about what it means that our shuls and yeshivas will be uprooted from exile and permanently affixed in Israel in the future. The Maharsha based on a Medrish Yalkut Shimone Yeshayahu 503 says that when we will rebuild the Beis HaMikdash for the third and final time it will be the size of modern Jerusalem, and Jerusalem will be the size of the whole of modern Israel. The reason being for this is because today’s shuls and yeshivas will become part of the structure of the Beis HaMikdash; that is what this gemara means when it says that they will be uprooted and implanted into the land of Israel speedily in our days. The Maharsha points out awe inspiring ramifications to this fact, which is that whoever is standing and praying or learning in any yeshiva or shul outside of Israel is in fact standing in the Beis HaMikdash since the building will one day be a part of the Third Beis HaMikdash. (Click here and here for Hebrew text.)

Looking more closely in the gemara, the kal vachomer or fortiori does not make sense. A kal vachomer is a certain logic used by the Torah which compares something harder to something easier so if the harder one is true then certainly the easier one is true. In this case since the ministering angels of Mount Tabor and Mount Carmel exiled themselves in order to temporarily learn Torah when it was given on Mount Sinai and they were rewarded with their mountain permanently situated in Israel, all the more so the shuls and yeshivas in exile which are constant places of prayer and spreading of Torah shall one day have a permanent residence in Israel. However, the kal vachomer does not make sense because it follows that Mount Tabor and Mount Carmel should be rewarded for traveling to the giving of the Torah which was the greatest event in world history, the highest form of Kiddush Hashem ever. So why should it follow that our prayers and learning in our shuls and yeshivas are greater and easier to assume that it makes us deserving of our houses of worship and learning one day finding permanent residence in Israel? (What is more impressive lihavdil; buying front row tickets to the Super Bowl or buying upper deck season tickets to your home football team?)

It must be that the consistency of our Torah learning and davening in our shuls and yeshiva, no matter how low of a level it is compared to when the Torah was given on Mount Sinai, is still more impressive than matan Torah itself. We have to appreciate the quality of consistency. From the Torah’s perspective the consistent spread of Torah and prayer, no matter what level it is on, is clearly more impressive than going out of the way to participate at the greatest event of Torah learning in world history!

The fact that our shuls and/or yeshivas will one day be a part of the Third Beis HaMikdash, the holiest place on Earth where Hashem’s Divine Presence will rest, all this in reward for our constant use of these facilities in order to spread the word of Torah and to pray to Hashem should give us a much higher appreciation for these already holy places.

Vaera – Every Tiny Aspect Counts

This week’s Torah portion of Vaera begins the ten plagues that decimated Egypt; in the haftorah we find Egypt in the picture again. This time the Jewish people turns to them for help but they are untrustworthy allies, and in the end not only are the Jewish people exiled by Nevuchadnetzar and Babylonia, but Pharaoh and Egypt are also wiped off the face of the earth yet again, this time being conquered by Nevuchadnetzar. While this was happening the prophet Yechezkel relates that there was a famine in the land of Egypt for forty years, which the Radak and Rashi both say corresponds to forty of the forty two years of famine that Pharaoh in the times of Yosef dreamt about.  Indeed, it says “the dream” in the Torah three times, once when Pharaoh actually dreamt it, once when he told it over to Yosef, and once when Yosef explained the dream. In the dream Pharaoh saw 7 weak cows and 7 weak stalks, which hinted to the years of famine: 7 + 7 = 14, multiplied by 3 = 42, so the famine was supposed to be for forty two years, but was cut short after two years when Yaakov came to Egypt. However, the remaining forty years were decreed to happened in the times of Yechezkel, when Egypt would be conquered by Babylonia. In the 27th year of Nevuchadnetzar’s reign, 7 years after the destruction of the first Beis Hamikdash, he conquered Egypt. The end of the forty years of Egypt being a wasteland was when Belshatzar son of Evil Murdock, son of Nevuchadnetzar, took over the reign of Babylonia, which was the year Persia started to gain power. This began the downfall of Babylonia and the redemption of the Jewish people back to Israel, to eventually rebuild the Second Beis Hamikdash in the days of Koresh, King of Persia.

The prophet Yechezkel says about Egypt: “It shall be the lowest of the kingdoms and shall no longer exalt itself above the nation, for I will diminish their number so that they shall not domineer over the nations” (Yechezkel 29:15). The Yalkut Shimone quoting a Michilta in parshas Bishalach comments on this pasuk: “And so it says ‘They lay together, they do not rise; they were extinguished, like a flaxen wick they were quenched’ (Yeshayahu 43:17). This is coming to teach you that there was no other kingdom as lowly than Egypt, but they took power temporarily for the sake of the Jewish people’s honor. When He compares the kingdoms He compares them to cedars, ‘Behold Assyria is a cedar of Lebanon’ (Yechezkel 31:3). He also says, ‘I will wipe out the Emori from amongst you, who were as tall as cedars’ (Amos 2:9). It also says, ‘The tree that you saw, which grew and became strong’ (Daniel 4:17). When He compares the Egyptians, He compares them to straw as it says, ‘It consumes them like straw’ (Shemos 15:7). When He compares the kingdoms He compares them to silver and gold as it says, ‘That image had a head of fine gold, its chest and its arms were of silver’ (Daniel 2:32). However when He compares Egypt He only compares them to lead as it says, ‘They sank like lead’ (Shemos 15:10). When He compares the kingdoms he compares them to beasts as it says, ‘And four huge beasts’ (Daniel 7:3). When He compares Egypt, He compares them to foxes as it says, ‘Seize for us [the Egyptian] foxes’ (Shir Hashirim 2:15). Antoninus asked Rebbe, ‘I want to go to Alexandria [to conquer it] will a king stand up against me and be victorious over me?’ Rebbe answered, ‘I don’t know, never the less it is written amongst us that the land of Egypt cannot sustain a king, ruler, or minister as it says, ‘It shall be the lowest of the kingdoms’ (Yechezkel 29:15).”

During the times of Yosef through Jewish slavery in Egypt,  the Egyptians ruled over not only the Jewish people, but also  the  entire world. This was to the benefit of  the Jews, for all the kings would pay Egypt taxes. This was all part of Hashem’s plan –  so that in the end it would increase the honor of the Jews when they collected the Egyptian spoils in Egypt before leaving, and after the splitting of the sea.

Yet this Egyptian power was temporary, and merely  veneer, as the Vilna Gaon on the Mechilta explains: the very fact that Egypt is compared to a fox is to show that it was the lowliest kingdom.It gained power only for the ultimate purpose of honoring  the Jewish people. The Netzi”v adds that the rest of the kingdoms were compared to cedars, even in their defeat, because they were truly nations of great strength and might. Indeed, the Torah could have said about the Egyptians that they ‘sank like gold,’ but because of their lowliness they were compared to something lowly. The end of the story with the Roman Emperor Antoninus and Rebbe, Rabbi Yehuda HaNasi, is brought to illustrate why the Torah compares the Egyptians to straw: because they never really had power; rather, they were underdogs to the other kingdoms. The Netzi”v points out that Egypt never had a ruler who could stand up against any foreign ruler who attacked them at any time in history. This is what the pasuk meant when it said: ‘It shall be the lowest of the kingdoms;’ out of the four kingdoms who ruled over the entire world, they were the most insubstantial.

Why did Hashem create a situation where Egypt would always be a weak, lowly empire throughout history, and had the spotlight just once, ruling over the whole entire world for the sake of Jewish honor? Why couldn’t Hashem have orchestrated the Jew’s redemption and collection of wealth from a nation known throughout history to be a great and mighty nation?

It would seem that doing it in this fashion adds another degree of honor to the Jewish people. By Hashem giving it His special touch by purposefully orchestrating a scenario totally out of the norm, by making an insubstantial nation into temporarily the most powerful empire in the world simply to give honor to His children, is an added level of importance, no matter how trivial it looks. It still makes for an appreciable difference, which was  worth changing all of history for.

A person can show a tremendous amount of love and respect by giving someone a very expensive gift. But even a more humble gift, given along with  a personal touch, shows that you care a lot more for your fellow and his or her honor, which makes for a difference.

Shemos – Power in Numbers

The haftorah for parshas Shemos takes place in Yeshayahu, within perakim 27-29. The majority of the haftorah deals with the decrepit spiritual state of the kingdoms of Yisrael and Yehuda before they were exiled. In it Yeshaya reprimands the Jewish people: “These, too, erred because of wine and strayed because of liquor; priest and prophet erred because of liquor, they became corrupt because of wine; they went astray because of liquor, they erred against the seer, they caused justice to stumble. For all tables were filled with vomit and ordure, without place” (Yeshayahu 28:7, 8).
Based on the second pasuk quoted, Rebbe Shimon, in Pirkei Avos says: “Three people who eat at a table and do speak words of Torah by it, it is as if they ate from dead sacrifices (i.e. offering brought for idolatry) as it says ‘For all tables were filled with vomit and ordure, without place’ (Yeshayahu 28:7, 8). However, three that ate at a table together and speak words of Torah is as if they ate at Hashem’s table, as it is written, ‘And he spoke to me, this is the table that is before Hashem. (Yechezkel 41:22). Rashi on Pirkei Avos points out that people generally fulfill this obligation of saying words of Torah at the table with birkas hamazon (Grace After the Meal).
The Rabbeinu Yona gives a sharp rebuke and lamentation when explaining the first half of this Mishna: “This means to say that all tables are as if they are filled with idolatrous offerings, which are considered like vomit and ordure, since words of Torah were not said by them. For when three people sit together they are called a group (chabura), they are able to create a zimun for birkas hamazon, and people should not get together only for their own enjoyment. So when there are no words of Torah amongst them, which is unlatching the yoke of Torah, and they are eating and drinking and enjoying themselves without thinking about the Torah in their hearts, woe to them and woe to their enjoyment!” (Click here for Hebrew text)
The Mishna is talking about a group of at least three people who come together to feast and have a fun time. While they might have even made brachos before eating, they did not say birkas hamazon at the end of the meal and they certainly did not speak any words of Torah during the meal; this the sages call lawlessness, and it is equated to idolatry. Why is there such a severe stance for a group eating together like this? There is no indication that they believe in another god; and why does this apply to three or more people eating together? Shouldn’t the same issue apply if an individual was not learning with a sefer (Torah book) while eating, or when two people are eating together?

It might be true that it is inappropriate to eat alone or with a friend without mentioning a word of Torah, and it is certainly wrong  not to bentch after the meal, but this setting does not cause such a severe aura of idolatry. However when coming together as a group to enjoy themselves with eating and drinking without any mention of Hashem when together that creates a setting of lawlessness; a feeling of being in there own bubble outside the world of Torah which is akin to idolatry.

We find the opposite extreme as well. Chazal teach us that our prayers are under much scrutiny when davening by ourselves but when ten or more men come together to make a minyan everyone is equal. There is also a concept of birov am hadras melech, the more people who come together to perform a mitzvah the more honor is given to the King Of All Kings, for example it is better to hear megilla on Purim in a larger congregation.

We see that there is sometimes a qualitative effect on the quantity of people that come together for good or for bad. Numbers set standards, create impressions, that’s the power in the numbers!

Vayechi – From Inside Out

The Yalkut Shimone says that Hashem gave three things  on condition: Eretz Yisrael, the Beis HaMikdash, and the kingship of the Davidic dynasty. The Torah and the covenant with Aharon, that his genealogy will always be Kohanim, were given as pure gifts, with no strings attached (Yalkut Shimone Melachim Alef, perek 2, paragraph 170.)
This week’s Torah portion of Vayechi concludes Sefer Breishis. We find Yaakov gathering together and giving blessings to all his children at the end of his life. In correlation, the Haftorah is read from Melachim Alef, perek 2, which discusses King David’s charge to his son Shlomo at the end of his life: “And the days of David drew near that he should die; and he charged Shlomo, his son, saying: ‘I go the way of all the earth; you shall be strong, and you shall be a man. And keep the charge of Hashem your G-D to walk in His ways, to keep His statutes, and His mitzvos, His law, and His testimonies, as it is written in the Torah of Moshe, that you may be more intelligent in all that you do, and wherever you turn. That Hashem may continue His word which He spoke concerning me, saying, ‘If your children take heed to their way, to walk before Me in truth with all their heart and with all their soul, there shall not fail you,’ said He, ‘a man on the throne of Israel” (Melachim Alef 2:1-4).

Shlomo was 12 years of age when his father, King David, anointed him king. The Ralbag says that when King David charged Shlomo with “you shall be strong and you shall be a man,” he meant that “your actions should not be actions of a young lad but should be actions of a great man. But this would only happen if he sought out advice.” King David was giving a very important lesson to his son Shlomo; that no matter how powerful you are or how smart you are you should always seek advice, which is the key to greatness.

Then the Ralbag explains King David’s next charge: “That [Shlomo] should safeguard with his heart that which Hashem commands him to keep, however this is only possible through learning the Torah. This learning should be with focus for the purpose of walking in the ways of Hashem from that which is mentioned in the Torah and to keep all the statutes and mitzvos and laws and testimonies that are written in the Torah of Moshe. For with this learning you will become more intelligent and you will know all that you are supposed to do in all circumstances that come your way. You will also become more intelligent and you will know all that is befitting wherever you turn. A parable [to understand this] is if a person does not know that he is obligated to sit in a sukkah on Sukkos he will turn from putting any effort in making one, and this will be a reason to not fulfill this mitzvah.” (Click here and here for Hebrew text.)

Shlomo was a child prodigy chosen by Hashem through the prophet Nosson to inherit the throne from his father, King David. The continuation of the throne through the Davidic line is contingent on the devotion King David’s lineage has for Hashem. One would think King David would give more specific advice similar to “always seek advice from others,” instead of just the generic “if you learn Torah and abide by the Torah you will be successful.” Is that all he was saying in his second piece of advice? And if that was all that King David was saying, why does the Ralbag need a parable to explain the lesson? Furthermore, isn’t it obvious that if one does not know he has to sit in the sukkah then he won’t fulfill the mitzvah? What does it mean “this will be a reason to not fulfill this mitzvah?” That implies that there could be other reasons why the mitzvah would not be fulfilled; isn’t the fact that he does not know what the mitzvah is is the greatest reason not to fulfill it?

If you look closely into what the Ralbag says you’ll see an incredibly deep message King David was delivering to Shlomo. He knew that Shlomo was highly intelligent even before Shlomo was given the gift from Hashem of becoming the smartest person in the world. He also knew the power Shlomo would be getting himself into. It is very easy to use one’s intellect and power to manipulate decisions, and even such a great person like Shlomo, who was destined to write Koheles and Mishlei, might potentially succumb to his own great power and intellect, claiming that he was simply serving Hashem with a full heart, whereas in actuality he would be doing his own thing. To this King David said: “However this is only possible through learning the Torah.” King David was telling Shlomo that he must first delve into the depth of Torah with the attitude and focus of trying to figure out what Hashem wants him to do now, applying his in-depth Torah-analysis to fulfilling mitzvos, applying it to everyday life and to the outside world, instead of applying the outside world to understanding the Torah. In this way, King David assured Shlomo that he won’t have any hesitations and that he will have the resolve to figure out any situations that comes his way, as long as that is the way he approaches the situation. By applying the Torah to life and not applying the outside world to his understanding of the Torah, he will become the perfect servant of Hashem, and a successful monarch.

Now we can understand the need for the parable and what the parable was saying. Imagine if Shlomo, with his intellect and power, got together the greatest architects in the world and told them he wanted to fulfill the mitzvah of sukkah on Sukkos but he did not know he is supposed to sit inside it. So they build this marvelous edifice for him which is gorgeous and he is excited to fulfill the mitzvah of sukkah but he doesn’t know that he’s supposed to sit inside it; as much as he wanted to fulfill the mitzvah and as beautiful of a creation he has built  for the sake of fulfilling the mitzvah, he still can’t do it if he does not realize he was supposed to make something to sit in.

People today are looking to become more spiritual, to get closer to G-D, but in their own way. However, that is missing the point. Hashem gave us an instruction booklet on how to get close to him with very fine details. Why don’t we learn it, examine it, and get clarity in it. But don’t try to apply other philosophies or sciences to the Torah; rather, use the Torah to try to understand the world around you. If one does that, it is guaranteed that his or her decisions in life will be made easier.

Vayigash – Messengers of Hashem’s Love

Did you ever wonder why Judaism is not into proselytizing but does engage in what we call “outreach” (but is really inreach?)
One of the answers lies towards the end of this week’s Haftorah for the Torah portion of Vayigash which takes place in Sefer Yechezkel perek 37.

The Gemara in Kiddushin 70b quotes Rabba bar Rav Huna saying: “The following is an advantage one [born] Jewish has over converts. For by one [born] Jewish it writes, ‘I will be G-D to them and they will be a people to me.’ (This is in our Haftorah, Yechezkel 37:27). Whereas a convert it writes, ‘Who is he that has pledged his heart to draw near to me? Says Hashem. You will be a people to Me, and I will be G-D to you’ (Yirmiyahu 30:21, 22).” (Click here for Hebrew text.)

What does it matter how one is Jewish? Why should one born Jewish have any advantages over a person who converted to Judaism? On the contrary we say in the first Hallelukah in pesukai dizimra every morning: “Hashem protects strangers” (Tehillim 146:9), and the Radak there says that Hashem is the Protector of all weak and defenseless strangers, whether uprooted Jews or gentile converts?!

In truth Rashi on this gemara sheds light on Rabba bar Rav Huna’s statement, “By one born Jewish it writes “’And I will be G-D to them’ even though they aren’t acting as a nation to me.  And through Me bringing them close they will be to me a nation. But when it comes to converts, they are not brought close from Heaven unless they first come close by themselves to be good.”

Rashi is explaining to us the difference between one born Jewish and a convert. Hashem, out of his immense fatherly love, is actively taking care of His children and is always running after them to bring them back to His palace and way of life ,no matter how far they have strayed. Whereas a convert had to find his own way to Hashem, but once he is there he has the same protexiaas any other Jew.  This is a tremendous advantage of one born Jewish over a convert; he always has that eternal love radiated on him, from the time he is born, no matter how rebellious he is;whereas a non-Jew could wonder around in darkness all his life, never finding the light, if he does not truly search for it.

How does Hashem search out and bring back those that are far away? He does not drop pamphlets from Heaven, neither does He speak to them individually. How does Hashem express His love and care for every single Jew?

The answer is that, that is why there are so many kiruv professionals in the world today. There is a kiruv movement because that is the way Hashem is bringing His children back to Him; they are the messengers of Hashem. But in truth ,anyone could be a messenger of Hashem. You don’t have to be a professional. Any person who brings his fellow Jew closer to Hashem, showing him or her the proper way of performing His mitzvos and teaching him or her Torah, are messengers of Hashem, to bring them back to His Palace.

If every Jew would realize the love and affection Hashem has for them, they would be running home to His Palace, or at least be seeking Hashem’s messengers for proper guidance. But alas, we have to be appreciative that we have the honor to act as the King of all King’s messengers to search out and bring home His princes and princesses. May we all come Home speedily in our days.

Shabbos Chanukah – Not by Might and Not by Power but Spirit Alone!

There is an optional prayer one can say towards the end of “Shema Koleinu” in shemoneh esrei, for one’s livelihood. Asking Hashem for financial support so that one can do Hashem’s will, engage in learning His Torah and fulfilling His mitzvos, and not needing (or being dependent on) the gift of flesh and blood. The question that comes to mind is: how does one expect to earn his livelihood? From money growing on trees, or falling from heaven?

In a similar vein, it says  we find at the end of this week’s haftorah for Shabbos Chanukah, in the fourth perek of Zechariah it says:

“And the angel who spoke with me returned, and he awakened me as a man who wakes up from his sleep. And he said to me, ‘What do you see?’ And I said, ‘I saw, and behold [there was] a menorah all of gold, with its oil-bowl on top of it, and its seven lamps thereon; seven tubes each to the lamps that were on top of it. And [there were] two olive trees near it; one on the right of the bowl, and one on its left. So I answered and spoke to the angel who talked with me, saying, ‘What are these, my master?’ And the angel who spoke with me answered, and he said to me, ‘Do you not know what these are?’ And I said, ‘No, my master.’ And he answered and spoke to me, saying, “This is the word of the Lord to Zerubbavel, saying: ‘Not by military force and not by physical strength, but by My spirit,’ says the Lord of Hosts” (Zechariah 4:1-6).

Rashi there says that the olive trees next to the menorah crushed and made oil by themselves, which would and then would flow through a pipe into the lamps of the menorah. This was a sign for Zechariah to assure Zerubbavel  that just as the olive produces oil totally by themselves so to, not with your might nor with your power will you build the second Beis HaMikdash. Rather, I will bestow My Spirit on Darius and he will let you (or really command you) to build and make all the needs for the construction of the Beis HaMikdash from his assets. He will help you with wheat, wine, oil, and wood as explained in Sefer Ezra, and you will not need the help of man. (Click here for Hebrew text.)

Zechariah was shown how a menorah was being fueled by a pipeline from trees which produced their own oil. The message being that just as the menorah was filled by itself without any human intervention so too the Beis Hamikdash will be rebuilt without any Human intervention. The obvious question is that Rashi himself just finished saying that there will be Human intervention because King Darius, (who was the son of Queen Esther) will spearhead and provide for the rebuilding of the Second Beis HaMikdash. Granted Zerubbavel, the Davidic leader of the Jews, would not have to force Darius or use any convincing whatsoever to be allowed to rebuild the Beis HaMikdash because Hashem will implant within Darius the idea to make it happen; but how can one say , “and you will not need the help of man?”

Zerubbavel was the grandson of Yehoyachin, King of Yehudah, before the Babylonian exile. Zerubbavel was also a minister in the palace of King Darius. He had clout and royal lineage but Hashem said: id ‘you won’t have to use any of that, no valor or strength to regain permission to build the Beis HaMikdash for I will plant My Holy Spirit on Darius and he will not only let you, but command you and even help you rebuild the Beis HaMikdash.’  This is called not getting any help from mankind because no one had to use force or to verbally convince anyone to help rebuild the Beis HaMikdash;  rather, Hashem instilled in King Darius’ thoughts to go about getting it done. King Darius was like a puppet in a puppeteer’s hands with Hashem pulling the strings.

When serving Hashem we believe that we have to put in our best efforts and Hashem produces the results. Hashem has, though He has the ability to always create open miracles, something from nothing, bringing the house down from heaven.  However, most of the time He chooses to work within the confines of nature which Hashem Himself created.  Therefore not getting help from mankind does not mean the Beis HaMikdash would appear out of nowhere; , rather,  what it means is that no effort would be needed to ensure that others will help you produce the desired results, rather and instead the help will come by themselves itself out of Divine Inspiration, like a puppet and a puppeteer.

This should be our attitudes about our livelihood as well. Not that we should expect money to appear out of nowhere, right at our door steps or in our bank accounts, but rather we should strive and pray for the ability to serve Hashem, focusing on delving into the depths of His Torah and performing His mitzvos without needing to run around searching for a means of support or spending too much time using our powers and skills to make money. Rather instead  we should be asking Hashem to create situations where us and our families’ sustenance will all come into place with an easy means, a quick but lucrative business deal or some supporter who would like to see us excel, or the like, so that we can put all our focus and energy into Torah and mitzvos, walking in the ways of Hashem, instead of also needing to allocate much of the effort and energy into making a living.

 

Vayeshev – Under Achievers

In this week’s Haftorah for the Torah portion of Vayeshev we read from the Book of Amos. Amos, rebuking the ten tribe of Israel, says: “And I raised up some of your sons for prophets, and some of your young men for Nazirites. Is it not indeed so, O people of Israel? But you made the nazarites drink wine and commanded the prophets saying, ‘You shall not prophesy’” (Amos 2:11, 12).
The Ibn Ezra says that Hashem, through Amos, is telling Israel: “I also placed My Spirit on your children and they gave prophesy in order to teach you my statutes. ‘Sons’ are mentioned for if and elder sage would give prophecy no one would be impressed. The pasuk also mentions young men, who from birth enjoy all sorts of pleasures and happiness, I made them holy to rebuke you and make you holy. How can you deny this saying I didn’t do this?” (Click here for Hebrew text.)
To attain the Holy Spirit of Hashem resting on a person, in order to give prophesy, is not a simple task. It takes going beyond the mastery of all the levels of perfection described in the Sefer Mesillas Yesharim. It  is quite impressive, whether it is attained by a young person or an older person. It would also seem that Hashem endows His holiness upon people who choose to separate themselves from mundane pleasures (like grapes and wine and being clean shaven with a nice hairdo), along with not having any contact with the dead. This special holiness that Hashem bestows on a nazir should be unique, whether given to a younger nazir or an older nazir. So why does Amos go out of his way to specifically describe how the Israelites denied the children and young men of prophesy or the nazerite? The Ibn Ezra says in pasuk 12 that ‘they would force them until they defiled their bodies with the dead and drank wine.’ No matter what age they were, the message is that Hashem is sharing his loftiness with those who earn it, and there were people who were actively trying to dissuade this lofty state from being in existence in order so that it won’t make a positive impression on them. Wouldn’t such lofty heights, such awesome levels, such intense spirituality, make an impact, whomever it came from?

However, in truth, the message is clear. The people were lacking an appreciation of what someone could achieve. If they truly appreciated the levels and heights a person can achieve in holiness and spirituality then they would change themselves and strive to grow closer to those heights, and the biggest impression of this lesson is that even the young, those who have so much going against them to achieve these lofty heights, are able to attain them.  And therefore don’t deny this possibility;  Don’t actively degrade these achievements. If you can come to appreciate them, you will become capable of making changes in your own life, and repenting from your evil ways.

People have the tendency to underachieve and to not appreciate true success. When they see it in others they try to squelch it and ruin it, not realizing that if they were to take a step back and analyze what others have done, they can potentially reach the similar if not the same heights. We must always strive to grow, to achieve, to be lofty, and look around at other who have done the same and learn from their success stories.

Vayishlach – Reality Check

This week’s haftorah for the Torah portion of Vayishlach is the entire book of Ovadiah. Ovadiah was one of the twelve Minor Prophets. The gemara in Sanhedrin 39b says that Ovadiah merited to have prophecy because he hid 100prophets from the evil king Achav. The Gemara also points out that the posuk in Melachim Alef perek 18 mentions Ovadiah as being a very G-D fearing Jew, which is a description better than Avraham merited; he does not have the word very included  when he was referred to as G-D fearing. (Click here for Hebrew text.)

Rashi
on the first pasuk in Ovadiah asks: “Why does Ovadiah prophesize about Edom and he didn’t give prophesy about anything else? The Sages said that he was an Edomite convert. Hashem said, ‘From them and with them I will bring upon them.’ Ovadiah shall come who lived amongst two wicked people, Achav and Izevel, and did not learn from there ways and he shall pay back retribution from upon the wicked Esav who lived amongst two righteous people, Yitzchok and Rivka, and did not learn from their ways (Sanhedrin 39b).” (Click here and here for Hebrew text.)

Measure for measure, Ovadiah was sent by Hashem to prophesize about Edom, for just as he lived amongst a wicked king and queen, Achav and Izevel, and did not learn from their ways, so too Esav, whose descendants are Edom, lived amongst his righteous parents, Yitzchok and Rivka, and did not learn from their ways. Not only that, but the Maharsha in Sanhedrin says: “The fact that Ovadiah was an Edomite convert gave more credence to the prophecy, for Ovadiah was from them to testify
about them.” (Click here for Hebrew text.)

What is quite incredible is that Ovadiah is attributed with the punishment and downfall of Edom, even though it had not happened yet. Rashi on the last pasuk of Ovadiah says that those who will in the future lead Israel out of exile will come to Har Tzion, from which they will complete the conquest of the archenemy, Esav, whose descendants were responsible for the current exile. In fact, Rashi concludes by saying that Hashem’s kingdom will not be complete until He seeks retribution against Amalek. How could Ovadiah have been given credit for Edom’s downfall to the extent that he is even equated in Sanhedrin with King David, who actually defeated Moav, whom King David was descended from? (Click here and here for Hebrew text.)

We see from here a whole new level of belief in prophesy. Not only do we have to believe that Hashem’s prophets are true, as the Rambam said in the sixth of The Thirteen Principles of Faith: “I believe with complete faith that all the words of the prophets are true,” but prophesy is also reality, to the degree that Ovadiah is actually attributed with Edom’s downfall, even if it had not happen yet, because he prophesied about it.

We mention in pesukai d’zimrah by the end of Az Yashir every day the last pasuk of Ovadiah: “The saviors will ascend Har Tzion to judge Esav’s mountain, and the kingdom will be Hashem’s.” We have an opportunity every day in our davening to reinforce this belief and make Ovadiah’s prophesy a reality for ourselves.