Parshas Mikeitz

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R'
Baruch Moshe Aryeh ben Harav Zev Yehuda, Zev Yehuda ben Rav Shmuel
Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel,
Daniel Feivish ben R' Yaakov Yitzchak, Eliyahu ben R, Mordechai
Haleivi
 In perek mem beis posuk chaf dalid the posuk says, "Vayosov mei'aleihem vayeivch, vayashav aleihem vayidaber aleihem, vayikach mei'itam es Shimon vaye'esar oso l'eineihem."  "He (Yosef) turned away from them and wept,he returned to them and spoke to them; he took Shimon from them and imprisoned him before their eyes."  The Medrash Tanchuma gives two pirushim why Yosef imprisoned Shimon.  The first Pirush is because he was the one that pushed Yosef into the pit.  Another pshat is because he didnt wan't him to advise his brothers to kill him.  The Medrash continues that as soon as Yosef took Shimon to imprison him, Shimon said to his brothers, "This is what you did to Yosef and now you're trying to do it to me too!"  To which the brothers responded, "What do you want us to do? If we don't follow his orders our entire families will perish in this famine."  Shimon believed that just as the brothers wanted to kill Yosef, they wanted to get rid of him.  Even though he knew that Yosef was the one calling the shots, and they had no choice but to listen, he believed that somewhere in the hearts of his brothers they were happy to be rid of him.  The brothers response to him is to remind him of the seemingly obvious and already known fact that they have no control over the situation, and that if they don't listen their families will perish.  The Rosh Yeshiva ztl asks, how did the brothers response to Shimon remove his suspicions?  He knew that the brothers had no control and still had his suspisions so what changed?

   The Rosh Yeshiva explains, that when the brothers responded to Shimon, true it was something he already knew, but they said it whole heartedly, and truly meant it.  Shimon was able to sense that and realized that they weren't looking to get rid of him.  "Dvarim hayotzim min haleiv nichnasim el haleiv."  "Words that come from the heart, enter into the heart."  Shimon knew from the way their response struck him that they must have been telling the truth.

    This is an important thing for everyone to remember, Parents, Rabbeim and even friends, "Words from the heart reach the heart", and the recipient always knows where the words are truly coming from.. Good Shabbos and Afreillechin Chanuka!!

Parashas Vayeishev

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R'
Baruch Moshe Aryeh ben Harav Zev Yehuda, Zev Yehuda ben Rav Shmuel
Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel,
Daniel Feivish ben R' Yaakov Yitzchak, Eliyahu ben R, Mordechai
Haleivi

In Perek Kuf Yud Dalid Kapital Gimmel in Tehillim it says "Ha'yam Ra'ah Va'yanas" Chazal discuss that what the sea saw that caused it to split was the aron of Yosef that was coming toward the sea. Hashem told the sea "Yanus Mipnei Hanas" as it says in Perek Lamud Tes Posuk Yud Beis "Va'yanas Va'yeitzei Hachutzah"..Yosef fled and ran outside (away from eishes Potiphar).Rav Chaim Shmulevitz ztl is troubled by why running out was singled out from all the other things that he did - For stopping himself from the etzem aveira he got tremendous schar. Not only that, Chazal go through each limb of his and the schar that he got for not doing an aveira with that limb.Obviously there is  something extra special and extra hard about his running outside above all the other restraints,that caused him to get the greatest reward of all, having the Yam Suf split to save all of Klal Yisroel,.Reb Chaim explains,that this teaches us a tremendous yesod in the avoda of man. We all think that we will work on ourselves for years and then we'll go out out and fight our yetzer harah! We think that after preparing for the fight, we have a chance against him! How foolish can we be?! From Yosef we see the way to win is to run, get out of the ring.He knew that sticking around for even one more second would just increase his chances of losing the battle. He understood the power of the yetzer harah and therefore ran for his life not even taking a second to grab his beged (which ended up costing him jail time).Its not easy,in fact its extremely difficult,and that is why Yosef got the most schar for that action. However,it is vital for us to take this to heart. It is almost impossible to beat the yetzer harah, no matter how great we think we are. Don't make it into a boxing match,its not worth it. Sometimes it's good to look like a chicken, sometimes that's the only way to win..Good Shabbos

Parshas Vayishlach

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R'
Baruch Moshe Aryeh ben Harav Zev Yehuda, Zev Yehuda ben Rav Shmuel
Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel,
Daniel Feivish ben R' Yaakov Yitzchak, Eliyahu ben R, Mordechai
Haleivi,
In perek lamud hei posuk chaf beis the posuk says "Vayihi bishkon Yisrael ba'aretz hahi vayeilech Reuven vayishkav es Bilha pilegesh aviv vayishma Yisrael."  "And it came to pass While Yisrael dwelt in the land, Reuven went and lay with Bilha his fathers concubine, and Yisrael heard."  Rachel passed away and Yaakov moved his bed into Bilha's tent.  Reuven feeling that Yaakov's bed should have been put in his mothers tent went and moved it.  The Torah considered the aveira so wrong that he is considered as if he lay with his father's concubine.  The Ramban says on this incident that it shows the "anava", humility, of yaakov avinu.  He heard about what Reuven did and did not command him to leave his house and kick him out of the family and the shvatim.  Rather he counted him as one of the shvatim, and counted him as the first one as the shvatim, his true spot. 

      The Torah is complimenting Yaakov on his great humility for not kicking Reuven out of his house.  Its obvious that the Torah is not praising Yaakov for not having a wrong amount of "gaivah" because it is no "chidush" that Yaakov did not attain a level of "gaivah" that would be totally incorrect.  Rather the Torah must be praising Yaakov for being totally void of "gaivah" and on a tremendous level of "anava", and is saying that without this he would have thrown Reuven out.

       The Rosh Yeshiva ztl asks, "mima nafshach", if the right thing was for Yaakov to throw Reuven out then why is he praised for not throwing him out, and if the right thing to do was not throw him out, then why such praise for doing what he was supposed to?  The Rosh yeshiva explains that the right thing to do was what Yaakov actually did do, however even a drop of "gaivah" would have changed his decision and caused him to believe that the right thing to do was to throw him out.  The fact that he was on that level deserves recognition.  The Rosh Yeshiva explains that there is still a question begging to be asked.  Lets say Yaakov wasn't a full fledged "anav", and maybe he had a little bit of a negia to want to throw Reuven out, but we know the draw that Yaakov had to the truth "Titein emes l"Yaakov", shouldn't his desire for the truth overcome everything else?  He explains that obviously from the Ramban we see that even with his tremendous draw toward "emes", just a drop of "gaivah" would have skewed his decision.  We see from here the extremely negative effect that even a tiny dose of gaiva has on a person.  We should be zoche to work on our gaiva and be able to make the right decisions in everything in our lives. Good Shabbos

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Parshas Vayetzei

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R'
Baruch Moshe Aryeh ben Harav Zev Yehuda, Zev Yehuda ben Rav Shmuel
Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel,
Daniel Feivish ben R' Yaakov Yitzchak, Eliyahu ben R, Mordechai
Haleivi,
 In perek chaf tes posuk chaf hei the posuk says "Vayihi baboker vihinei hi Leah, vayomer el Lavan ma zos asisa li halo b'Rachel avaditi imach v'lamah rimisani" "And it was in the morning and behold it was Leah, so he said to Lavan, what is this you have done to me? Was it not for Rachel that i worked for you? Why have you deceived me?"

 Rashi explains, that Yaakov only realized in the morning that he had married Leah when he believed he was marrying Rachel, because he had given Rachel "simanim" signs with which she was to identify herself. Rachel however realized the embarrassment Leah would have felt when her father sent her in the place of Rachel, and she would fail to give over the simanim correctly, and gave Leah the simanim.

 The Medrash Raba, on the posuk where Rachel names Naftali (lamud, ches) says, that originally when Rachel allowed Leah to marry Yaakov, Rachel said "If I am not deserving of having the world built from me, at least let it be built by my sister".

    The Rosh yeshiva ztl asks, what does Rachel mean she is not deserving?How did she know that she did not deserve to the the "Ima" of the world? She was the woman he had planned on marrying, she was the one he had worked so hard to acquire .She just felt she couldn't go along with his plans because she could not bare to cause such pain to her sister, as is explained in the gemora in Megilla. It would seem that she was the rightful zivug, she was not undeserving or the wrong one, she just felt that the right thing to do was to give it up.

 The Rosh Yeshiva explains that what Chazal are teaching us, and what rachel was saying was that this marriage was obviously not for her. Rachel was saying that if she was truly supposed to marry Yaakov, Hashem would not have put her in a position where the right thing to do was to give up the simanim. She understood, that it was not " I'm the rightful match just something came up", that something coming up wass a raayah, that that is not the way it is supposed to be. That is why she said "If i am undeserving i may as well let my sister be zoche". "She is not stealing this zechus away from me, because it is not rightfully mine" 

 I heard from my Rebbe, Rabbi Kaufman shlita what is a davar pashut but so true, and oftentimes forgotten. If a businessman was about to close the biggest deal of his life, when suddenly a a Navi hashem walked in and told him " Do not make that deal it will be a tremendous mistake" The businessman would probably feel indebted to the Navi forever for saving him from this terrible mistake. However, if this same businessman was about to make the biggest deal of his life, and the fellow offering him this deal says " Ill see you Saturday morning to close the deal, and I don't want to hear any excuses if you're not there you can kiss this deal goodbye". Although the businessman would not go, he would probably hate Shabbos for the rest of his life. We all are guilty of this on one level or another. Shouldn't the businessman realize that Shabbos is Hashem's way of telling him "Don't do the deal", it is the same as the Navi Hashem just in a little disguise. There are times in our lives when we may have grand plans of how things in our life will work out, but how we think they will end up and how they do, are many times completely different. So many times if we just take a moment to realize that the fact that things didn't work out the way we thought they would is because Hashem being the loving father that he is causes things to happen sometimes hold us back from what we think we want in order to do what is truly best for us. This is not to say that one should not feel any pain, as we said recently "when it hurts we cry" and I'm sure Rachel was deeply grieved to be unable to marry Yaakov, yet she understood that not marrying him was the right thing, it was what Hashem wanted. We should be zoche to see the not so obvious yad Hashem in all aspects of our life, but especially when things may seem to be the opposite of what we had hoped for. Good Shabbos   

Parshas Chayei Sara

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R'
Baruch Moshe Aryeh ben Harav Zev Yehuda, Zev Yehuda ben Rav Shmuel
Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel,
Daniel Feivish ben R' Yaakov Yitzchak, Eliyahu ben R, Mordechai
Haleivi,

In perek chaf dalid posuk beis Avraham was sending Eliezer out to find
a wife for Yitzchak. The posuk says "Vayomer Avraham el avdo zikein
beiso hamoshel b'chol asher l, sim na yadcha tachas yireichi" "Avraham
said to his slave, the elder of his household who controlled all that
was his: Place your hand under my thigh"

 Rashi explains that when one makes a shvua they must take in their
hand an object that is used for mitzvos such as a Sefer Torah or
Tefillin. Since mila was Avraham's first mitzva and it came to him
through pain, and it was chaviv to him, he used that for his shvua.

The Gur Aryeh and the Mascil L'Dovid explain Rashi. Rashi was bothered
why Avraham didn't just take a pair of tefillin for the shvua? Min
hadin that is more proper for a shvua. Rashi explains, that Mila was
chaviv to him and therefore he b'davka wanted to use it.

The Rosh Yeshiva Ztl explains that we see that Avraham had a special
love for his first mitzva. If Avraham felt this and therefore used
Mila instead of Tefillin, it must be a correct hargasha. The Rosh
Yeshiva continues that this is not only regarding the first mitzva but
to any first thing.

The Story is told of Rav Leizer Yudel Finkel ztl that every year on
the day that he had given his first shiur as Rosh Yeshiva of the Mir,
he would make a seuda. He forever wanted to remember his "first shiur"

These passed few weeks have turned the world upside down.. Now is a
time for first times! My second Seder Rosh Chabura told me, "when
things like this happen so close to you, when Bachurim who are kimaat
part of your family are taken so suddenly, you must dig deep. You have
to take something that you know is difficult for you, something that
you know you need work in and start working". We all must take on
something and make ourselves better people. How can we just keep going
on as the same people after such a blow? We owe it to Dani and Eli,
and we owe it to ourselves as well. Life does go on, but that doesn't
mean we need to or should forget. If we take one thing and change
ourselves, start doing something new for the first time, we will never
forget it or the reason why we began that new inyun of growth. That
growth will allow us to keep Dani and Eli close to us, and give them
tremendous zechusim.
 Good Shabbos

--
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Lech Lecha

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel...

In the first posuk in this weeks parsha Hashem says to Avraham (Avram) Avinu "Lech Lecha Mei'artzecha u'mimoliditicha umibeis avicha el ha'aretz asher arecha" Rav Akiva Mibartenura al Ha'Torah says the reason why Hashem meintioned these three was to explain the reason why Hashem was giving Avraham this mitzvah to leave.  All three of these were filled with rishaim,and your land,your house and your family are the places you learn your derech in life from.The Rosh Yeshivah Ztl says that we see from the Bartenura,a tremendous yesod.  Avraham Avinu, the person who recognized Hashem at three years old, broke his own fathers idols, and was moser nefesh for Yidishkeit by being thrown into a kivshan Ha'eish, still could have been mushpaah from the hashpaah of his surrounding and the hashpaah of his family,and therefore had to leave.If our father, Avram Avinu, can be mushpaah from his surrounding, imagine us.We think we have ourselves set in who we are and we are good enough to withstand hashpaah, but this is obviously not true.  We have to do whatever we can to remove ourselves from things that can influence us in a negative way.. Good Shabbos

Parshas Nitzavim

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel...

In Parshas Nitzavim perek chaf tes posuk yud alef Moshe tells Klal Yisroel "L'avricha b'bris Hashem Elokecha uv'alaso asher Hashem Elokecha koreis imcha hayom". " For you to pass into a bris of Hashem your God, and into his oath that Hashem your God forges with you today.

The Yalkut Shimoni explains that throught history there were three brisos (covenants) that Hashem forged with Klal Yisroel. One when they left Mitzrayim, and one in Choreiv, and one now. The reason for the one now says the Yalkut Shimoni, is because the eigel had recently occured and the eirev rav had told Klal Yisroel "Eileh elokecha Yisroel" "This is your god Klal Yisroel", and the previous brisos became batul, therefore Hashem was chozer and re-forged the bris with Klal Yisroel.
The Rosh Yeshiva ztl asks, Why did Hashem need to forge a new bris at this point? Its pashut that the previous brisos were not actually cancelled by Klal Yisroel when they said "eileh elokecha". The Bris that Hashem made with Klal Yisroel is everlasting and can be proven throughout the Torah, so what is the yalkut shimoni saying that the previous brisos where batul?

The Rosh Yeshiva explains that the Bris in Choreiv was obviously not batul and is truly everlasting. The Medrash is just saying what Klal Yisroel felt in their hearts. After Klal Yisroel served the Eigel, they felt in their hearts that The Bris must have been destroyed fbecause of their aveira and therefore Hashem made a new bris with them now.

However the Rosh Yeshiva explains, the matter still seems puzzling. Why did Hashem have to be koireis a new bris, why couldn't he just explain to Klal Yisroel that the old one was still intact?
The Rosh Yeshiva explains that even if Hashem would have just told Klal Yisroel that the previous bris was intact, Klal Yisroel would still feel in their hearts that is was null and void because the heart and mind although mere inches away from each other are really worlds apart.

Klal Yisroel could have known in their seichel that the bris was still there even after the Eigel just as it was there before, but in their hearts they would not have fully believed it. They knew, but they did not really know. Hashem needed to be koireis a brand new bris so that Klal Yisroel would truly know deep within them that Hashem still loved them and the bris was still there and would be there forever.
 Good Shabbos
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Parshas Ki Savo

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben Rav Shmuel....

In Perek chaf vav the Torah teach us the Mitzvah of Bikurim (first fruits). In posuk dalid the posuk says "V'lakach Hakohen hatene mi'yadecha v'hinicho lifnei Mizbach Hashem Elokecha" "The Kohen shall take the basket from your hand and lay it before the Mizbeiach of Hashem your God".

The Sapurno explains that the reason why the Kohen places the Bikkurim by the Mizbeiach is to show and make known that they were not brought as a gift for him, but rather to Hashem Yisborach.

The Rosh Yeshiva ztl is bothered by why it is necessary for the Kohen to do this. The person who brought the Bikkurim is already recognizing Hashem in posuk Hei, and it seems pretty clear that he understands that they are for Hashem as Hakaras Hatov.

The Rosh Yeshiva explains, as follows. What the person bringing it says definitely helps show that he is brnging it for Hashem, however without the Kohen's actions people would not be fully margish in their hearts that they were truly for Hashem. They will have heard that its for Hashem but would not fully feel it. People put a lot of faith in what they see without even realizing it, and seeing the Bikkurim go to the Kohen even with the statement would not allow the people there to truly feel that the Bikkurim were for Hashem.

Due to the fact that the human mind works in this way, the Kohen is commanded to place the Bikkurim by the Mizbeiach in order to help everyone in Klal Yisroel truly understand and believe that they are for Hashem for all the he provides for each and every person.

 Good Shabbos

Fwd: Parshas Ki Seitzei

Liyluy Nishmas Elchonon Tzvi Ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R Dovid Meir ben Rav Shmuel..

Refua Shelemah for Rav Moshe Tuvia ben Rochel

In Perek chaf gimmel pesukim dalud and hei the pesukim say "La Yavo Amoni u'Moavi b'khal Hashem gam dor asiri lo yavo lahem b'khal Hashem ad olam. Al dvar asher lo kidmu eschem balechem u'vamayim baderech b'tzeischem mi'Mitzrayim, v'asher sachar alecha es Bilam ben B'or mipisor Aram Naharaim l'kalilecha" "An Amoni or Moavi shall not enter into the congregation of Hashem, even their tenth generation shall not enter the congregation of Hashem, forever. Because of the fact that they did not greet you with bread and water on the road when you were leaving Mitzrayim, and because he hired against you Bilaam the son of Beor of Pethor, Aram Naharaim, to curse you."

The pesukim present two reasons why an Amoni and Moavi can never become part of Klal Yisroel. They did not bring food and water for Klal Yisroel when they were coming from Mitzrayim, and because they hired Bilaam to curse Klal Yisroel.

The Dubna Magid asks the following question. We expect derech eretz from murderers? How can the taayna on one hand be "you tried destroying Klal Yisroel" and then also "and you didn't bring them provisions". They wanted to murder them, you have a problem that they didn't bring them bread and water? The Dubna Magid explains that in truth it was all one taayna. When Klal Yisroel was passing they didn't bring them provisions, but maybe they just couldn't afford it, so how can you have a taayna. Once it becomes obvious that money wasn't the issue because they dropped cash on Bilaam to curse Klal Yisroel, now there's a taayna "where is your derech eretz, you can't join our people". (Uncle Shmuel said this a few years ago and mentioned that this was a personal favorite of Zaidy's)

Rav Yaakov Aryeh Neiman ztl however, gives his own answer to the Dubna Magid's question. Rav Neiman explains that the Torah was coming to teach us an amazing thing. When you see people that are ready and willing to annihilate an entire nation, realize that they did not fall to that low level overnight. The beginning of such a person stems from a seemingly small and subtle lack of Derech Eretz "asher lo kidmu eschem balechem uvamayim". Amon and Moav started with not offering provisions and continuously fell till the point of "sachar es Bilam...L'kalilecha".

Nothing just happens at once, there is always a beginning, always a root. Many times the change is so slight its unrecognizable at first but grows to levels that can cause even the people affected to wonder how they stooped so low. A slight lack in Derech Eretz can grow into wanting to destroy an entire nation. This just opens our eyes to how careful and aware we must be      about where we are holding and how fast where we are can change if we are not careful.
 Good Shabbos

Parshas Shoftim

Liyluy Nishmas elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav zev Yehuda, my cousin Zev Yehuda ben Rav shmuel Mordechai, Avraham ben R' Yitzchak Zav, R' Dovid Meir ben Rav Shmuel.

 In perek yud zayin posuk yud tes the posuk is discussing the Sefer Torah that a king must keep with him, and the posuk says "V'haysa imo v'kara bo kal yimei chayav lima'an yilmad l'yira es Hashem Elokecha lishmor es kal divrei Ha'Torah hazos v"es hachukimha"eileh ola"asosam. "It is to accompany him and he is to read it all the days of his life in order that he learn to fear hashem his God , to guard every word of his Torah."

The Talile Oros brings down from Rav Chaim Vital that the posuk does not say "kal Yamav" "all his days" rather it says "kal Yimei chayav" "all the days of his life".
 The Reason for this Rav Chaim explains, is that the Torah is teaching us a very valuable lesson,. A person who is davak to Torah's, who attaches himself to Torah, his days on this earth are days of "life". Rishaim no matter how many years they walk the earth are considered dead. The Torah is called "Eitz Chaim" the tree of life. That is what provides life for man and attaching oneself to Torah is the only true living. Similarly, that is why a Rebbe must accompany a Talmud and vice versa to the arei miklat (as was previously discussed)

In this world it's very easy to forget what life really is. My grandfather Rav Abba Zalka Gewirtz was once speaking in Telshe Yeshiva and was discussing how he hears many times people talking about the leaving of Yeshiva to go into the "real world" of business" His response to that was as follows, "Like Heck It's The Real World"!! The real world is where "real life" comes from, from Torah not from all the luxuries in the world outside. Of course that does not mean one must stay in Yeshiva forever, families must be provided for, but the message should be clear that a world without Torah, a life without Torah, is neither a world or a life. The Torah must be taken with us and learnt by us regardless of the four walls around us because that is the only way to be truly alive.
   Good Shabbos  
 
 

Parshas Re'eh

Liyluy Nishmas Elchonon Tzvi ben R' Yisrael Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yizchok Zev, R' Dovid Meir ben Rav Shmuel.....

 In perek yud beis posuk chaf gimmel the posuk says "Rak chazak l'vilti achal  ha'dam ki ha'dam hu hanafesh, v'lo sochal hanefesh im ha;basar". "Only, exercise strength in not eating blood, for the blood is the life, and do not eat the spirit with the meat". Rashi brings down Rav shimon ben Azai who says, the Torah is teaching Klal Yisroel the extent that one must go to strengthen their keeping of the mitzvos. If blood which is easily avoided because man has no craving for it still requires strengthening oneself from eating it, then kal v'chomer other more difficult mitzvos.

The Sifsei Chachamim brings down in the name of the Mahari, that R' Shimon ben Azai was explaining that the yetzer hara of a person is constantly trying to overpower him,and therefore one must be careful in the seemingly easy mitzvos and Kal V'chomer in the mitzvos that people have a taayva to go against.

The Rosh Yeshiva ztl explained that we can see that according to R' Shimon ben Azai Klal Yisroel had zero taayva to eat blood, because its just miusdik. Yet after Hashem commanded against it one must be michazek themselves not to do it.The reason for this is that even though eating blood may seem nasty, once Hashem commanded against it, the Yetzer Hara is working on all cylinders to make people eat it. If the yetzer Hara can turn something uninticing intosomething that needs strength to stay away from, then imagine the things that started off enticing in the first place.

Rav Yisroel Salanter  ztl in the Igeres Hamussar explains that there are really two types of Yetzet hara's. One that plays to peoples desires and tries to cause them to fall, and a second that speaks to the tuuma of a person and tries to convince him to sin in order to go against Hashem. Therefore it is very possible to do things that one may not even want just because the yetzer hara is trying to get them to go against Hashem.

Its scary to see that not only do we have to be careful not to fall into the trap of doing things wrong that we desire, but even of things we have no interest in.
"V'haseir satan milfaneinu u'meiachreinu", hes coming from all over the place. Hopefully if we know that he's coming on so strong we can better equip ourselves for battle.
  Good Shabbos

Parshas Eikev

 Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel..

In perek ches posuk gimmel the posuk says "Vayochlacha es ha'man asher lo yadaata v'lo yadun avosecha" "I fed you the maan that you did not know about and your forefathers did not know about".
 The Medrash Raba says, R Ilai asked in the name of R' Yosi ben Zimra, why didn't Hashem tell Avraham avinu about the maan? Rav Abba says becasue its the way of Tzadikim to say a little and do a lot so Hashem didn't tell him. Davar acheir is, had Hashem told Avraham and klal Yisroel knew about it, Klal Yisroel would have said "we already ate maan when we were in Mitzrayim." Just as Klal Yisroel remembered eating fish in Mitzrayim that chazal say they never got any of it, they just saw Mitzriim eating it.

The Rosh Yeshiva ztl asks the following, Klal Yisroel then wasn't a group of people that would just complain about having something random b'meizid that was so far fetched. They weren't just out to complain and they weren't crazy so how could they complain about something that wasn't even there in Mitzrayim with them.

The Rosh Yeshiva explains that the wa people work is when they know they are going to have something they begin to have the hana'a from it as soon as they know its coming. I heard from a Rav in a Shabbos Drasha the same idea. Someone is bidding for something at an auction for example a nice watch. He bids high and it seems that the watch is his they start counting down until the watch is his. The bidder begins to picture the watch on his arm shining in the sunlight completing his image. His nice suit and tie, his stylish shoes and his new beautiful watch. Suddnely someone from the crowd jumps up and raises the bid and wins the watch. In the first bidders mind, the second bidder has just stolen his watch. If you don't believe it think of your own scenario and you'll come to realize that this is in fact the way it works.

Klal Yisroel would have been so used to knowing the Man was coming that over the years they would have begun to believe it was theirs already way before they actually began getting it, and would have lost appreciation for it.

This is the way we are. It takes effort to realize what we take for granted. We get so used to things that we lose our appreciation but it doesn't have to be that way. We can try to stay focused on it and realize the things we do and don't have and appreciate them in turn.

Good Shabbos
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Parshas Vaes'chanan

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mrdechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel......

In perek dalid posuk beis "Lo sosifu al hadavar asher anochi mitzave eschem v'lo sigriu mimenu lishmor es mitzvas Hashem elokeichem asher anochi mitzave eshchem." "You shall not add to the word that I command you , nor shall you subtract from it to keep the commandments of Hashem your God that I command you"

Many mefarshim ask the seemingly obvious question. It is understandable why the Torah says one should not subtract from the Mitzvos Hashem commanded, but what is wrong with adding onto the Torah? Perhaps by adding on one can be mikayim the Torah on an even more chumradik level.

Rav Yaakov Neiman ztl explains, that every single person in Klal Yisroel has to understand that the Torah was giving to us straight from Hakadosh Baruch Hu. He is the one who wrote it and gave the mitzvos, mishpatim, and chukim. That being said and understood everyone is obligated to believe that it was given b'shleimus, perfect and complete. "Toras Hashem Temima". The Torah is complete without even one tiny minuscule mistake. If one were to add on to the Torah and try to be more "machmir" and more holy then what he is in fact showing is that he does not believe that the Torah was given from Hashem. If someone tries to be "frummer" than the Ribono shel olam they are actually being "koifer b'ikar".

Don't be frummer than the Ribono Shel Olam. My grandfather Harav Abba Zalka Gewirtz shlita always says these words and follows with the following Chazal. In the maaseh of Nadav and Avihu and the aish zara the Ohr Hachaim is mashma that what Nadav and Avihu did wrong was that they brought a Karbon that Hashem had not told them to bring. They did what Hashem asked and then some and that is why they were chayiv misa.

 Its important to keep the Torah and follow all that Hashem commands, but that's is where it ends, all that Hashem commands. When people start trying to be holier than that and more machmir, its not chasidus or ultra orthodox, its kfira, it's its own religion. The Torah was given to us straight from Hashem complete and perfect and that is how we are expected to keep it and follow it.
 Good Shabbos

parshas Devarim

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel

In perek alef posuk zayin Moshe delivers the following message from Hashem to  Klal Yisroel "Pnu u'siu lachem uvou har ha'Emori v'el kal shcheinav ba'arava bahar uvashfeila uvanegev uvichof hayam eretz ha'canani v'halvanon ad hanahar hagadol nahar pras" "Turn Yourselves and journey, and come to Mountain of the Emori and all its neighbors, in the plain, on the mountain, and in the lowland, and in the south, and at the seacoast. The land of the Cannanite and the Lebanon, until the great river the Euphrates river."

 Rashi explains, that because Nahar Pras is mentioned with Eretz Yisroel it is call "Nahar Gadol". The slave of a king is considered a king to the common folk. Chazal say that in actuality the Nahar Hagadol is the smallest from all the rivers, but its association with Eretz Yisroel makes it great.

Reb Chaim Shmulevitz Ztl explains, that if that is the Kedusha of things associated with Eretz Yisroel, Kal V'chomer Eretz Yisroel itself. Ein Torah K'Toras Eretz Yisroel.

 Reb Chaim Explains that people don't understand and utilize the greatness of Eretz Yisroel. Moshe Rabeinu came to Hashem with a taayna "The Atzmos Yosef are entering Eretz Yisroel, and I can't?" Hashem explained to him that Yosef acknowledged and appreciated that Eretz Yisrael was his land he was called an Ivri by the Mitzriim, and even called himself "gunov gonavti mei'eretz Ha'Ivrim" He on the other hand was called an Ish Mitzri by Yisro's family and was quiet. We don't find there being a  taayna on him for not correcting them from believing he was a non jew. Perhaps it would have been a sakana. However, because he was not "hoda ba'aretz" he was not buried in Eretz Yisroel.
 Good Shabbos

Parshas Masei

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh Ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham Ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel....

 In perek lamud heh posuk yud alef the posuk says " V'hikrisem lachem arim arei miklat ti'hiyena lachem v'nas shama rotzeiach makei nefesh b'shagaga" "You shall arrange cities for yourselves, cities of refuge they shall be for you, and a killer who kills unintentionally shall flee there".
 In Meseches Makos the gemora says that if a talmud must run to an arei miklat his Rebbe must go with him, similarly if a Rebbe must go, his yeshiva must go with him.
 The laws of arei miklat are learnt out from the posuk "v'nas el achas ha'arim va'chay" "he shall run to one of the cities and live". The Rambam explains that this means we must give this man all that is necessary to live, and a life without talmud Torah is comparable to death.
 This idea of a Rebbe going with his talmud seems puzzling to many. Granted a person must learn but does he need his Rebbe there? His Rebbe did nothing wrong, and there are probably many people who can teach him. After all the arei miklat was where all the Leviim lived. Even if he does not find another Rebbe, he can learn himself. The Torah is going to make the Rebbe go and therefore cause an entire Yeshiva to have to move (Rav she'gala migalim yeshivaso emo") because of this one guy?
 Rav Yaakov Aryeh Neiman explains that from here we can get a glimpse of the relationship between a Rebbe and his Tamud. Learning from your Rebbe who you are accustomed to learning with and comfortable with is considered Talmud Torah and taking that away from is considered taking ones life even if you can find someone else. Yes it seems extreme but the bond is so great that the Yeshiva must relocate so that one person can continue learning from their Rebbe.
 This can give us a little insight into the deep connection between a Rebbe and Talmud. Bein poresh from your Rebbe is being poresh from life itself.
Good Shabbos

Parshas Matos

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri Rav Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordecahi, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel.....

" Ish ki yidor neder la'Hashem oh hishava shvua le'sor isar al nafsho lo yacheil d'varo ki'chal hayotzei mipiv yaase". "If a man takes a vow to Hashem or swears an oath to prohibit an isar upon himself, he shall not profane his word; according to whatever comes out of his mouth he shall do" (perek lamud, posuk gimmel)

 Chazal say "hu eino michal, aval. Acheirim mochlin d'varav" "he can't obsolve it, but others can namely the chachamim..
 Rav Yaakov Aryeh Neiman ztl explains the koach of the chachamim that we see from here. Not only can they obsolve a neder by monetary cases, they can even by cases of isar. They can make muttar something that obe assurs on themselves.

 The Kli Yakar explains that the reason that the Chachamim or a Beis Din can be matir the neder is, that just as a husband or father can be matir a neder because whatever the woman does is bi'rshus them and she must have their consent, so too one is bi'rshus the Chachamim and Beis din.

 Rav Neiman explains that the Torah wants each and every person to have that connection with the Chachamim and to have emuna in them, and understand that if they don't agree with what they did they can be mivatel it. A person can not and should not live life solely based on his own knowledge. One needs the guidance of the Chachamim and the Gedolim in every aspect and every situation in their life, and that is what this posuk is teaching us. We have that connection to them and should utilize it and take advantage of it as much as we can...
 Good Shabbos

Fwd: Parshas Pinchas

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel.

 In perek chaf heh posuk yud alef Hashem speaks to Moshe and says "Pinchas Ben Elazar ben Aharon Hakohein Heishiv es chamasi mei'al Bnei Yisroel b'kano es kinasi b'socham V'lo chilisi es Bnei Yisroel b'kinasi" "Pinchas the son of Elazar the so of Ahron Hakohein has turned my anger away from Bnei Yisroel by his vengeance for me among them. So that I did not destroy Bnei Yisroel in my vengeance."
 The Kli Yakar explains that Pinchas's lineage was written here to shed light and just how great his act of "kana'us" was. He was the son of Elazar Hakohen who had married one of the daughters of Putiel/Yisro who used to fatten cows for avoda zara. Pinchas could have refrained from killing Zimri and Kazbi out of fear that the leitzanim of the generation would say "You have a problem with living with a midyanis? Who allowed your father to marry your mother? You have a problem with avoda zara?! Your mothers father used to fatten cows for avoda zara, and your fathers father made the eigel! With all this Pinchas was not makpid on his kavod and stood up for what was right.
 It seems from this Kli Yakar that had Pinchas realized what the right thing to do was and not done it anyhow because of the uncomfortable and embarrassing position he would have been put in there would not have been a taayna on him. The exact words of the Kli Yakar are "Vahay lo limnoa es atzmo mk'maase ze" "He could have refrained from this action". Imagine, Pinchas would have seen such tremendous aveiros of giluy arayos and avoda zara and understood what should be done and it seems like there would be no taayna on him because the leitzanim's remarks would be too painful.
 We seem to think that some people are above and beyond the need for validation and approval, that for some people its not such a big deal to do what they believe is right no matter the cost, but that's incorrect. Pinchas is praised greatly for being able to do this great action even in the face of ridicule, because even for Pinchas that was not an easy thing to do.
 What people think and say really does matter to us, and what we think and say really does matter to other people. It's a tremendous power that we hold in our hand, regardless of who we are,(especially a Rebbe or parent) and is a power that can make or break a person for life and therefore must be used wisely.
 Good Shabbos

 

Fwd: Parshas Balak

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Boruch Moshe Aryeh Ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' shmuel...

 In perek chaf beis posuk yud gimmel the posuk says "Vayakam Bilam baboker vayomer el sarei Balak, l'chu el artzichem ki me'ein Hashem l'siti lahaloch imachem" "Bilam arose in the morning and said to Balak's officers, go back to your land for Hashem refuses to allow me to go with you"
 Rashi explains that Bilam was telling them that he could not travel with people of their caliber, but needer the higher ranking officials. Rashi continues that we see that he was arrogant and was unable to reveal that he could not do anything without Hashem's consent except for in this haughty fashion.

 Reb Chaim Shmulevitz ztl explains that its clear from the posuk that Bilam was not trying to fool these officers he just did not relay the entire message. He understood that Hashem was telling him two things, firstly do not go with them because it is not fitting for a man of your stature, and secondly do not curse Klal Yisroel, but because of his haughtiness he left out the second part. He could not speak aloud the fact that he was totally under the control of Hashem.

 A few pesukim back when Hashem appeared to Bilam he asked him "Mi ha'anashim ha'eiled imach" "who are these men with you?" The Ohr Hachaim Hakadosh explains that what Hashem was asking was "are these people worthy of being with u, that you accepted them into your house?" Hashem was asking because he was makpid on the kavod of Bilam. Hashem cared about Bilams honor. We all know the story where Bilam's donkey berated him. In the end Hashem killed the donkey so that it should not be spoken in the markets as the donkey passed "this is the donkey that berated Bilam. Even though in many ways that would have been a tremendous Kiddush Hashem it was not worth it for Hashem to have that at the expense of the Kavod of Bilam. In this incident when Hashem gave Bilam the two reasons not to go he first gave the reason that it would not be befitting for Bilam to travel with these men, and only after
 that he should not curse Klal Yisroel.

 We see from here how much Hashem cares about the honor of each and every person, even a Rasha like Bilam. It was worth it to kill the donkey to save his honor and it was enough of a reason to be mentioned with "don't curse Klal Yisroel" because each and every one of us is precious in Hashem's eyes. How we feel and how we are treated really does matter.
 Good Shabbos
 

Parshas Chukas

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekeini Moiri R' Boruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel...

In perek yud tes posuk beis the posuk says "Zos chukas Ha'Torah asher tziva Hashem leimor dabeir el Bnei Yisroel v'yikchu eilecha Fara aduma temima asher ein bah mum asher lo ala aleha ol" "This is the statute of the Torah which Hashem has commanded saying. Speak to Bnei Yisroel and they shall take to you a perfectly red cow which has no blemish and never had a yoke upon it".

 The Ohr Hachaim Hakadosh ponders the question of why the Torah refers to this chok of para aduma, as "chukas hatorah". Wouldn't it seem more appropriate to call it "chukas hatuma" or "chukas hatahara"? After all that was what the para aduma did, render the impure, pure. The Ohr Chaim explains that the Torah was telling us something in the words "Chukas Ha'Torah". The Torah was teaching us b'derech remez that if one is m'kayeim this mitzvah even though there is seemingly no reasoning behind it, the Torah considers it as if you are m'kayeim kal Ha'Torah kula. The reason for this he explains is because one who keeps the mitzvos that have no reasons for them is being mei'I'd on them self that they have emunah and have accepted to fulfill all that Hashem Yisborach requests from Klal Yisroel.

 Rav Chaim Shmulevitz ztl expounds on what the Ohr Chaim wrote and says as follows. As long as the mitzvos that one is fulfilling make sense to them it is not clear that they are prepared to fulfill and accepting of what Hashem commanded because it's what Hashem commanded. After all it makes sense, and we tend to act in a manner that makes sense to us. However, we are supposed to fulfill what Hashem commanded because Hashem commanded it as the Rambam explains. We must be me'kayeim the mitzvos because Moshe commanded us from the Ribono Shel Olam, and the only by accepting and fulfilling mitzvos that don't make sense to us do we actually prove that we are totally ready to be me'kayeim the mitzvos on the highest level exactly how Hakadosh Baruch Hu desires.
 Good Shabbos

Parshas Korach

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel...

 In Perek tes zayin posuk tes vav during the uprising of Korach and his followers the posuk says " Vayichar l'Moshe M'od vayomer el Hashem al teifen el minchasam, lo chamor exhad meihem nasaasi v'lo hareiosi es achad meihem" "This distressed Moshe greatly and he said to Hashem, do not turn to (accept) their gift offering, I have not taken a donkey from any one of them, nor have I wronged any one of them."
 Rashi explains that according to pashut pshat what Moshe was asking Hashem not to accept was the kitores that Korach was going to bring the following day.

 Both groups had agreed that each person would bring their own fire pan, and if whichever ones Hashem accepted would prove that they were correct.

Says the Alter from Kelm ztl (quoted by Rav Yaakov Neiman Ztl) we can learn from this how powerful Tefila is. Moshe Rabeinu had to daven a specific tefila to beseech Hashem not to accept the ketores (in other words the avoda and tefilla)  of Korach and his followers. He had to beg Hashem not to accept it even though accepting it would cause Moshe to be overthrown and the Torah would have been thrown out. Still Moshe was fearful of the power of their Tefilla and therefore davened for Hashem not to accept it.

 If such Tefillos are so powerful, just imagine the tefillos that we are mispallel for the yeshua and refuah of our brethren individually and as a whole. We can not even fathom that impact that it has and what it may be changing in Shomayim. True some times we feel like our tefillos were not heard, but that is never the case. Every Tefilla is so so powerful and extremely valuable to our father in Heaven. We may not see the affect that it has but we can rest assured that the tears tefillas and bakashas did not go unnoticed..
Good Shabbos    

Parshas Sh'lach

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel.

In perek yud dalid posuk mem after the incident with the miraglim, and Hashem's response the posuk says "Vayashkimu baboker va'yaalu el rosh hahar laimor hinenu v'alinu el hamakom asher amar Hashem ki chatanu" "They awoke early in the morning and ascended toward the mountaintop saying, We are ready and we shall ascend to the place of which Hashem has spoken, for. We have sinned."

 After crying over the words of the miraglim and therefore not wanting to enter Eretz Yisroel, and then having Hashem tell them that Eretz Yisroel was no longer available to them, this group decided that they should have gone in originally and were going to go. These people went from wanting to run back to Mitzrayim so as not to be killed in the quest for Eretz Yisroel as the posuk says "V'lama Hashem mavi osanu el ha'aretz hazos linpol bacherev" "why did Hashem bring us here to fall by the sword", to all the sudden extreme desire to enter eretz Yiroel and be moser nefesh to conquer it.   What changed asks Rav Yaakov Neiman Ztl, why did they not want to go originally and now how such a desire?

 Rav Neiman brings down b'sheim the Alter mi'Kelm that when one is commanded to do something it is much more difficult to do it than when a person is not commanded. As long as someone is commanded to do something the Yetzer Hara is working full force to make sure that there is no success. As long as there was a mitzva to conquer Eretz Yisroel the Yetzer Hara was working on all cylinders and overpowered Klal Yisroel and convinced them against the idea. As soon as the mitzva was taken away the Yetzer Hara's job was done. Without the clouded vision Klal Yisroel could see Eretz Yisroel for what it was, and understood that it was worth it to be moser nefesh to conquer it.
 This is one of the reasons why "Gadol hamitzuve v'ose mi'mi she'aino mitzuve ve'ose" "greater is one who is commanded and does from one who is not commanded and does". The temptation not to is not as strong.
 The Yetzer Hara can turn seemingly obvious and easy decisions into extremely difficult ones. I don't think being aware of his tactics is foolproof but at least understanding that he is battling as hard as he can to keep us from doing whatever we are commanded can possibly keep us on our toes and help us in our battle against him..
 Good Shabbos

Fwd: Parshas Beha'aloscha

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekeini Moiri R' Baruch Mishe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel.

In middle of this weeks Parsha Klal Yisroel begins complaining about life in the midbar. They uttered the famous words complaining about the mann "mi yachileinu basar" "who will feed us meat". They continue complaining by reminiscing over the food that they had in Mitzrayim. As it says in perek yud alef posuk heh "Zacharnu es hadaga asher nochal b'Mitzrayim chinam, eis hakishuim, v'eis ha'avatichim, v'es hechatzir, v'es habitzalim, v'es hashumim." We remember the fish that we would eat in Mitzrayim for free, the cucumbers and the melons, the leeks the onions and the garlic (but now we have nothing but mann).

How do we begin to understand the Dor Hamidbar asks Rav Yaakov Aryeh Neiman ztl. Chazal call them the "Dor Deah" "Ra'asa shifcha al hayam ma shelo ra'ah Yechaskel Ben Buzi", each and every person received nevuah, and just like that they begin to cry over a lack of onions, watermelons, and garlics? If this is so says Rav Neiman, we can learn a tremendous lesson, it is possible for a person to be on a tremendous level and forget everything and give it all for the desire of even something as small as a piece of onion. " Ki Ashrei adam mifacheid tamid" "Praised is man who is always fearful" Even when one reaches tremendous levels, they must be fearful and aware of falling to lower madreigos.

 Chazal in last weeks parsha say "kal haroeh sotah b'kilkulo yazir atzmo min hayayin". " Anyone who saw a sota should distance themselves from wine". The Alter mi'Kelm reminds us that Chazal said this even for themselves. It doesn't say "if u can't see yourself doing anything like the sotah did in a million years, then you don't need to distance from wine, but everyone else should. It says everybody, even the tzadikim should make gadarim when they see such a thing. The Tzadikim should realize that even the people that committed the aveira did not just get to that point in their life overnight. Like everything it was a process. Its even possible that at one point they would have considered themselves to be great as well, and never saw the slow change that was occurring within them until they were "miles" away from where they once were. Therefore even the tzadikim must guard themselves
 "Ashrei adam mifacheid tamid"

Nobody is ever too great to fall, and nobody is ever to great to keep growing. We shoud always be working on ourselves and looking into ourselves to understand where we are holding in life. Its not enough that we put in the effort a while ago and therefore believe we are tazadikim who are safe from sin. If the dor deah could slip for an onion, how much easier is it for us? If we keep this in mind and are truly "mifacheid tamid" then we will iyh continue to grow and become closer to Hashem.
 Good Shabbos


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Fwd: Parshas Naso

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel....

In perek zayin posuk alef the posuk says, "Vayehi b'yom kalos Moshe L'hakim es ha'Mishkan, vayimshach oso vayikadeish oso v'es kal keilav, v'es hamizbeiach v'es kal keilav, va'yimshacheim vayikadsheim osam" "It was on the day that Moshe finished erecting the Mishkan that he anointed it and sanctified it and all its utensils, and the mizbeach and all its utensil, and he anointed them and he sanctified them.

 It is written in the Medrash Raba, "you find that Moshe gave his life for three things and therefore they are mentioned with his name, dinim, Torah, and Mishkan. Mishkan- Moshe was constantly by the side of the craftsmen of the Mishkan teaching and showing them how to do the work so that a mistake would not be made. Because of this the posuk says "kalos Moshe".

 The Medrash seems to be saying that because Moshe was Moser Nefesh for the building of the Mishkan it was considered as if he had built it. What was the mesiras nefesh? Constantly dealing with the builders and explaining how the Mishkan should be made.
 The Rosh Yeshiva ztl asks, how is             showing the builders how to make the.  Mishkan called being Moser Nefesh? Its a very nice thing, but "nosen nafsho"? That seems a bit extreme.

 The Rosh Yeshiva explains that because Moshe was "amal" with all his strength in the building of the Mishkan and he would have done all that was necessary even if that would have meant being moser nefesh, it is considered that he actually was moser nefesh for the building of the Mishkan, and therefore the posuk says "B'yom kalos Moshe".

 We can learn from here that one who is ameil Ba'Torah with all theis heart and teaches others is considered someone who was actually moser nefesh for Torah. Similarly one who gives their all for any mitzva or good cause it is considered as if they were mamash moser nefesh for that mitzva.
 Good Shabbos  

Parshas Bamidbar

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekeini Moiri Baruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel.

In perek beis posuk beis the Hashem tells Moshe "Ish al diglo b'osos l'veis avosam yachanu Bnei Yisroel mineged saviv l'ohel Moed yachanu" "Bnei Yisroel should encamp, each man at his division according to the signs of their fathers' house at a distance surrounding the Ohel Moed they shall encamp."

 Rashi's davar acher for what "b'osos l'veis avosam" means is as follows. When Yaakov was lying on his deathbed he commanded his sons how they should carry his body out of Mitzrayim. Yehuda Yissachar and Zevulan on the east, and Reuven Shimon and Gad on the south.

The Medrash Tanchuma says like Rashi that the Torah really only needed to say "ish al diglo yachanu" and not "osos". The Torah said "osos" because when Yaakov was lying on his deathbed he commanded Yehuda, Yissachar and zevulan on the east, Reuven, Shimon, and Gad on the south, Dan, Asher and Naftali on the north, and Binyomin, Ephraim and Menashe on the west.
 The Medrash continues that when Klal Yisroel was leaving Mitzrayim Hashem told Moshe to make divisions for encampments. Moshe was afraid that the Shvatim would not like where he placed them and they would argue with him. Hashem calmed him down by saying "Moshe what are you worried about? They already know their place, because Yaakov gave it to them. The way they surrounded Yaakov's bed is how they will surround the Mishkan."
 The Rosh Yeshiva ztl explained that we can see how strong negios are from Moshe's fear. He was the person who spoke straight to Hashem, he was the man who did all the nisim, yet if any given shevet had reason to want to camp somewhere else around the Mishkan, he believed they would argue with him to change it.
 Not only that, Moshe knew the shvatim knew where Yaakov had set them up, he just felt that their negias would even override Yaakov's command. However, Klal Yisroel did not argue with the encampments that Yaakov made because at the time that those positions were accepted, there was no Mishkan and no reason to have negias, once it was set up and negias were created only after that, they did not feel the desire to fight it.

We see from here a few tremendous yesodos. Firstly negias are not some small things that mean nothing, they can be the difference between doing the right and the wrong thing in so many situations. We also can learn that whenever it is possible we should try to look at a situation and figure it out before we are overcome with negia so that we can have an easier time finding the truth.    Good Shabbos

Parshas Bechukosai

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel....

In Perek Chaf Vav Posuk gimmel the posuk says, "I'm bechukosai teileichu v'es mitzvosay tishmoru va'asisem osam... "If you will go in my chukim and observe my commandments and perform them." The next psukim go on to explain the brachos that one will receive when they go in the ways of Hashem. Rashi explains "I'm Bechukosai teielichu" with the famous words "she'tihiyu ameilim ba'Torah" "You shall be toiling in Torah"

The Medrash brings down the posuk in Tehillim "Chishavti drachay v'ashiva raglay el eidosecha" "I considered my ways and returned my feet to your testimony". Dovid said to Hashem, "Hashem each and every day I would be telling myself all the places I needed to go and I was on my way, but my feet led me to the Batei Knesiyos and Batei Midrashos. "V'ashiva raglay el eidosecha"

 Dovid Hamelech is praising himself that when there were things that he needed to do, probably things that could only get done by the king of the land, his feet led him to learn. The Rosh Yeshiva ztl did not understand this. How could Dovid be praising himself for doing something wrong and against Halacha? If there were necessities for the kingdom that only Dovid Hamelech could do, how could he not take care of them?

 The Rosh Yeshiva explained that obviously Dovid Hamelech was not going against Halacha. The right thing for Dovid to do was to learn. However, he was praising himself because without his tshuka and tremendous love for learning it would be very easy to convince himself that that were so many things to tend to. Even Dovid Hamelech with all his greatness could have been convinced that the correct thing to do was to tend to those things. Not only could he have been convinced, it seems that in his mind he was and he was on his way there, but his feet brought him to where he truly was supposed to be.

 Dovid Hamelech was praising himself for having such a desire for Torah learning that it saved him from mistakes even in cases where he truly believed he should not have been learning.
 Good Shabbos

Parshas Behar

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem. Z'keini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai. Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel..

In perek chaf Heh posuk chaf ches the end of the posuk says, " v'yatza bayoveil v'shav la'achuzaso" "In the Yovel, it (the field) shall leave and return to his ancestral heritage".

 The Torah commands us that land that we acquire by any means, must be returned to the initial owner by Yovel.

 The Mefarshim write that the mitzva of yovel is from the  "mitzvos sichliyus", the mitzvas that make sense to us.
 The Ramban explains that the reason why the Torah commanded to return the field by yovel was because a man is totally reliant on his field, because from that is his means of supporting his family. Therefore the Torah has mercy on the seller, and commands that the field eventually be returned to him.

The Rambam in his hakdama to mishnayos (Avos:Vav) explains that it is expected of people to keep the "mitzvos hasichliyus" not only because Hashem commanded them, but also because they should understand with their common sense, and believe in their heart that is the correct thing to do. This means that when someone buys a field, he should feel in his heart, that it is correct to return the field to the seller when yovel comes, because it is the sellers means of parnassa.

 The Rosh Yeshiva ztl asks, How is it possible for the buyer to feel this way? Maybe the buyer is a poor fellow and the seller is wealthy and the buyer needs the field to support his family much more than the seller does. How can the Torah expect someone to feel that even without Hashem commanding it, it is what they would do?

 The Rosh Yeshiva explained that we see from here that even when things may be difficult for us, it is possible to put our feelings on hold and to focus and feel for another person and for their needs and worries. It is possible to care about another person so much that even if things are difficult for us, we can still feel for the other person.

 This is not something that many people in Klal Yisroel could do, or even what most people can do. This is something that every single person can accomplish. That is why the Torah considers the mitzva of returning the field a "mitzva sichliyus", a mitzva that can only be fully accomplished with the correct feelings toward another person.
 Good Shabbos.


 

Parshas Emor

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yizchak Zev, R' Dovid meir ben R' Shmuel....

In perek chaf veis posuk chaf ches the posuk says, " V'shor o she oso v'es b'no lo sishchatu b'yom echad" "An ox or sheep/goat, it and its child you may not slaughter on the same day".

 The Medrash brings down, Rav Barchay said in the name of R' Levi "Yodea tzadik nefesh b'hemto" "The righteous one knows his animal's soul (their needs) this is Hashem, who wrote in his Torah "lo sikach ha'eim al habanim" "do not take a mother on her children (kill both on the same day). "V'rachamim rishaim achzari" "but the mercies of the wicked are cruel. this is Sancheirev who wanted to kill the mothers and children of Klal Yisroel on the same day. Alternatively the same limud is learnt out from a different mekor with Haman as the bad guy for wanting to destroy of all Klal Yisroel in one day.

The Maharzu explains that the reason why Hashem commanded us not to slaughter an animal on the same day as its child is to place within our hearts the mida of rachmanus and to distance us from the mida of achzariyus. Sancheirev and Haman however, at a time when it was correct to act in a mercifull way acted in a cruel fashion, and wanted to kill mothers and children on the same day.

It seems from Chazal that there was a taayna on Sancheirev and Haman harasha for not acting in a merciful manner. Even though they wanted to completely annihilate the jewish people they should have acted with some rachmanos and not plan to kill the parents and children on the same day..

 The Rosh Yeshiva ztl explained that even Rishaaim gemurim like these that wanted to wipe Klal Yisroel off the face of the map have entrenched somewhere deep in their hearts the mida of rachamim, for they too were created with the tzelem Elokim, and that is something that is impossible to run away from. Therefore it was a taayna on Sancheirev and Haman not only for trying to kill Klal Yisroel, but also for not plannin their genocide in a more merciful fashion.

Even these terrible Rishaim had their natural ingrained yesodos because they are a tzelem Elokim, and therefore were held accountable for fighting their nature. Imagine one of the Bnei Avraham Yitzchak and Yaakov, and how special each and every one is for not only being a Tzelem Elokim but for being the true Am Hanivchar.
     Good Shabbos

Parshas Kedoshim

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel....

In perek yud tes posuk yud zayin the posuk begins, "Lo Sisna es achicha bilvavecha" "You shall not hate your brother in your heart".
 The Gemorah in Yuma says that the reason why the first Beis Hamikdash was destroyed was because of avoda zara, giluy arayos, and shfichas damim. The second Beis Hamikdash however, where in that time period people were involved in Torah learning, mitzvos and gemilos chasadim why was the Beis Hamikdash destroyed? Because of sinaas chinam such as the famous Kamtza bar Kamtza story which the Maharsha brings down here. The Gemorah continues that this teaches us that Sinaas chinam is equal to avoda zara giluy arayos and shfichas damim.

The Rosh Yeshiva ztl explains, that we see from here how difficult it is to cleanse ones heart from sinaas chinam. Even people that were talmidei chachamim and baalei midos tovos were unable to rid themselves of their sinaas chinam.

We see from here how important it is to rid ourselves of sinaas chinam, and also how difficult it is. Through learning and tremendous effort we can hopefully bring ourselves to the Madreiga of v'ahavta l'reiacha kamocha...
 Good Shabbos

Acharei Mos

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Z'keini Moiri R' Boruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben R' Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel.

In perek tes zayin at the end of posuk lamud dalid the posuk says "Vayaas ca'asher tziva Hashem es Moshe" "and(Ahron) did as Hashem commanded Moshe".

Rashi explains that when Yom Kippur came Ahron performed the service according to this order. The Torah mentions this to praise Ahron that he did not wear the garments for his own greatness, but rather because he was fulfilling the command of the King, Hakadosh Baruch Hu.

The Rosh Yeshiva ztl explains that we are talking about Ahron Hakohen, the Ahron who was a tremendous anav, the Ahron who was "ruacha v'samach b'libo" when Moshe came and took over as leader. What day was this? Yom Kippur, the one day where he is standing in the Kodesh Kadashim, with the understanding that the level of kapara that Klal Yisroel will receive is totally based on the service he is performing. Yet had the Torah not told us that Ahron wore the b'gadim completely L'sheim shomayim, we would have thought that even Ahron Hakohen when he wore the b'gadim had some kavana that it was because ofhis greatness, because it is extremely difficult to do something one hundred percent l'sheim shomayim. Therefore the Torah comes and tells us that Ahron did was so pure and was on such a teremendous madreiga, that his kavan was totally l'sheim shomayim and nothing else....
  Good Shabbos
 

Fwd: Parshas Metzora

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, R' Baruch Moshe Aryeh ben Harav Zev Yehuda, Zev Yehuda ben R' Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel,

In perek tes vav posuk beis the posuk says, "Dabru el Bnei Yisroel v'amartem aleihem ish ish ki yihiye zav mi'bsaro zovo tamei huh" "Speak to Bnei Yisroel and say to them, any man who will have a discharge from his flesh, his discharge is tamei"

The Medrash Raba brings down a posuk from Koheles "U'zchor es borecha bi'ymei b'churosecha" "Remember your creator in the days of your youth". Akiva ben Mhalleil says there are three things to keep in mind that will keep people from doing aveiros, "Da mei'ayin ba'asa u'lian ata holeich, v'lifnei mi at asid litein din v'cheshbon" "Know where you came from , you started out as a little drop, Know where you are going, to the dirt, and know who you will have to give a din v'chesbon in front of, the king of all kings, Hakadosh Baruch Hu.

Rabeinu Yonah explains that when one thinks about where they come from and how they were created from a tiny drop, the thought will save them from gaiva. When they think about where they are headed, they won't desire all the fancy luxuries of this world because they will understand that it's fleeting. When they think about who they will have to answer to, they will remember they were created to fear and serve Hashem. How could one sin when they keep in mind who they will answer to? The embarrassment would be so great, even greater pain than actual punishment.

It sees from Akiva that doing these three things, and only these three things and no less will help people refrain from doing aveiros. The Rosh Yeshiva Ztl asks, why isn't keeping in mind who you will have to answer to enough of a deterrent? Rabeinu Yonah said that keeping in mind who we will have to answer to leads to such a high madreiga of Yiras Shamayim and yiras chet, that the embarrassment is greater than the pain from actual punishments. Shouldn't that be enough?

The Rosh Yeshiva explained, that we see from here, that even if someone has tremendous yiras shamayim, he still will end up doing aveiros if he does not work on his middos, because it is impossible to stay away without working on ones middos.

This is why there are three things that Akiva says to keep in mind, and not just who we will have to give a din v'cheshbon to. It is vital for our ruchniyus to work on our middos as well. To work on our anava and histapkus (contentment), and only then will we truly be able to refrain from doing aveiros....
 Good Shabbos  

Parshas Tazriah

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, R' Baruch Moshe
Aryeh ben Harav Zev Yehuda, Zev Yehuda ben R' Shmuel Mordechai,
Avraham ben R' Yitzchok Zev, R' Dovid Meer ben Harav Shmuel.....

In perek yud gimmel posuk beis the posuk says " Adam ki yihye v'or
b'saro s'eis o sapachas o baheres v'haya v'or b'saro l'nega tzaraas
v'huva el Ahron Hakohein o el achad mibanav hakohanim." "If a person
will have on the skin of his flesh a s'eis or a sapachas, or a
baheres, and it will become a tzaraas affliction on his skin, he shall
be brought to Ahron Hhakohein or one of his sons the kohanim."

The Medrash Tanchuma brings down a story that occured with a kohen who
used to check people's afflictions for tzaraas. Money was tight for
this kohen and he decided he needed to go to Chutz La'aretz to try to
make a living. However he felt that he could not just go and leave all
the people that would come to him with afflictions in the dark. He
decided with his wife that he would teach her the laws and she would
check the people for tzaaras. He began "If you see a hair on the
person and its pore has dried up you will know that he has tzaraas,
because every single hair has its own root, its own pore, it's own
source of nutrients to provide it with all it needs. If that pore is
dried up then the hair is dried up." His wife responded "If every
single hair was created by Hashem with its own source of nutrients,
you a person who has such achrayus to support your family, isn't it
pashut that
Hashem will take care of you and give you a parnassa?" Therefore she
did not allow to him to go to Eretz Yisroel.

The Rosh Yeshiva ztl asks, what did the halachos of tzaraas do to open
this woman's eyes? Both the man and his wife knew that Hashem is the
sole benefactor of everybody "hanosein lechem l'chal basar" after all
this is one of the yesodos that everyone knows. They knew that fact
when he was making the decision to leave Eretz Yisroel as well.
The Rosh Yeshiva explains that although they both knew the fact that
Hashem provides for all, it did not change their feelings of needing
to go to chutz la'aretz. However, once she heard about these halachos,
it reinforced a fact that she already knew, and she began to realize
that they were making a mistake and her husband did not need to leave.

There are many things that we "know" ,but the question is do we really
know them and feel them? Do we give the correct answers to all the
questions because we were taught them in kindergarten or are we
constantly working on making these pieces of information a part of us?
Being aware of things around us that can remind us of what we "know"
can help us attain that level of not just knowing, but feeling that
Hashem is taking care of us and is our sole supporter.
Good Shabbos

Fwd: Parshas Shemini

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, R' Baruch Moshe Aryeh ben Harav Zev Yehuda, Zev Yehuda ben R' Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel...

In perek tes posuk chaf gimmel the posuk says "Vayavo Moshe v'Ahron el ohel moed vayeitzu vayivarchu es ha'am vayeira kivod Hashem el kal ha'am" "Moshe and Ahron came to the Ohel Moed and they went out and blessed the nation, and the glory of Hashem appeared to the entire nation.

One of Rashi's pshatim on why Moshe and Ahron went into the Ohel Moed to daven at this point was because Ahron brought all the karbanos the Moshe told him to bring and did all the different things he was commanded, and the shechina did not appear. Ahron was in pain and said "I know why the Shechina didn't appear, it is because Hashem is upset with me and it is because of me that He did not come. Following this he turned to Moshe and said " Moshe my brother you did this to me! You told me to do all that I've done and now I've been embarrassed becuase the shechina didn't appear. Moshe immediately went with Ahron in to the Ohel Moed and they davened to Hashem and the Shechina appeared to all of Klal Yisroel.

 The Rosh Yeshiva explains that it seems from what Rashi is saying that had Ahron never had a taayna on Moshe, Moshe would not have gone with him into the Ohel Moed to daven and ask for Hashems's mercy. Even though Moshe was a tremendous baal chessed and probably did not want his brother to be in pain he would not have taken the time to go into the Ohel Moed to help ease Ahron's pain especially because he had so many important and holy things to take care of. Only after Ahron turned to him with blame did he immediately try to remove the embarrassment that he caused Ahron.

However, if we delve into the matter there seems to be something that is hard to understand. What was Ahron's taayna on Moshe? Moshe was giving over the commandment that Hashem had told him to give over. Its pashut that Ahron didn't think Moshe was making it up. Somehow his frustration and embarrassment made him have a taayna on Moshe but it was wrongly placed. The Rosh Yeshiva explains that it must be that even though Moshe was an ones and Ahron's pain truly was not his fault, however sof kal sof he casued the embarrassment and therefore he was michuyav to fix the problem. That is why he had to immediately drop everything and daven with Ahron.

We can see from here the tremendous achrayus we are taking upon ourselves when we cause pain on other people. Moshe was held accountable for the pain he caused accidentally to his brother. We see how far we should go to be careful not to pain people close to us and learn to be aware when we do casue pain so that we can help rectify the situation...
Good Shabbos          

Parshas Tzav

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem. R' Baruch Moshe Aryeh ben Harav Zev Yehuda, Zev Yehuda ben R' Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' shmuel..

In perek ches posuk lamud vav the posuk says "Va'yaas Aharon uvanav eis kal hadvarim asher tziva Hashem b'yad Moshe" "And Ahron and his sons carried out all the matters that Hashem commanded through Moshe"

Rashi explains that the posuk is coming to give praise to Ahron and his sons that they did not change one iota of what they were commanded. The Gur Aryeh explains that the reason why this was such a praise was because there were so many different rules and parts to the avoda and they did not make not even one mistake.

However the Gur Aryeh also brings down the Toras Kohanim's pshat as he understood it. The Toras Kohanim explains that the praise to Ahron and his sons was the fact that they fulfilled all the various parts of the avoda with the same simcha after hearing it from Moshe as they would have had they heard it from Hashem. He explains that this a tremendous feat because the way of the world is to not do things so happily when someone else tells us to do it. Even when we were about to do something and then we are commanded to do it, we suddenly begin to have second thoughts. Yet Ahron was able to fulfill the avoda one hundred percent b'simcha as if Hashem had commanded him directly.

Rabbi Ringelheim explained that this can teach us a tremendous lesson. We are dealing with Moshe and Ahron, two tremendous human beings. Furthermore we are talking about the rules of the Kehuna, the job that was totally Ahrons. This was Ahron's own special job that Moshe had no hand it, yet it's a shvach for him that he could have total simcha even though Moshe told him what to do.

Many times we try to guide people in the direction that we believe they should be going. Sometimes we may not even realize that our loving push is actually causing harm and being detrimental. Obviously the correct approach is not to just allow the people we wish to guide to what they want. We should guide them but it shouldn't be forceful, as if they are being commanded and forced to do what we want them to.

On the other hand however when we are the recipients we should work on being able to reach the level where being told what to do does not cause us to have second thoughts just as Ahron Hakohen had no problem being commanded..
Good Shabbos and Affreilichin Purim!

   

Parshas Vayikra

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, R' Boruch Moshe Aryeh ben R' Zev Yehuda, Zev Yehuda ben R' Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R Dovid Meer ben Harav Shmuel....

In perek beis posuk yud gimmel the posuk says "V'chal karban minchascha bamelach timlach v'lo tashbis melach bris Elokecha mei'al minchasecha al kal karbancha takriv melach." "You shall salt all your mincha offerings with salt, you may not discontinue the salt of your God's covenant from upon your mincha; on all your karbanos you shall bring salt."

The Daas Zikeinim says that the reason why salt is brought with a karban is because it is something that lasts forever and it will teach the one bringing the karban that karbanos are forever. They are a means of getting a kapara for sins. Karbanos are for man and not for Hashem's needs because Hashem does not eat or drink.
The Daas Zikeinim continues that when a man sins and brings the salted Karban and it atones for his sin, he will understand that he is clean and it will help him stay away from dirtying himself with more aveiros. Normally when someone does an averia for the first time it may be difficult and uncomfortable but after time it becomes that its "na'ases lo kiheter" as if it was allowed, but bringing the karban cleans the slate.

The Daas Zikeinim brings down a mashal that a man wearing dirty clothing does not care when he gets a some more dirt on his clothing, however if he was dressed all fancy and was all clean he would be super careful not to get dirty.

My Rebbe Rabbi Kaufman explained, that if someone were to ask a fellow bringing a karban why he was bringing it, the response would most likely be as a kapara, and not because Hashem likes lamb. Yet the addition of the everlasting mineral,salt, somehow raises the level of understanding that Karbanos are around forever and are here to help us receive a kapara. However the chiddush is a lot greater. The Daas Zikeinim continued that bringing the karban with the salt will be the difference maker between doing the aveira again or holding back. If you understand that the karban was a kapara then you will feel that your "beged is clean" and you will be careful to try to keep it that way.

The power of a negative self image is tremendous not having the salt would be able to cause someone to feel " what's the point I'm already a bum why bother refraining from this aveira.

However the Daas Zikeinim ends off that the reason why Hashem gave so many Mitzvos was because Hashem wanted to give Klal Yisroel tons of zechusim. Hashem gave us all the mitzvos "gufa" to help us understand how full of zechusim we are. We are all walking around with clean bigadim.

The perception that we have of ourselves plays a tremendous role in the people we will be. Negative self image can cause unimaginable destruction. If we understand our gadlus and the fact that we are filled with so many zechusim from all the great things we do, we will be able to realize that our begadim are truly clean and we will be able to grow to even greater heights.....
Good Shabbos.

Parshas Pekudei

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, R' Baruch Moshe Aryeh ben R' Zev Yehuda, Zev Yehuda ben R' Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel.....

In perek lamud tes posuk lamud gimmel the posuk says "Vayaviu es hamishkan el Moshe, es ha'ohel v'es kal keilav, k'rasav, k'rashav,b'richav v'amudav, va'adanav." "And they brought the Mishkan to Moshe, the tent and its keilim, its hooks, its beams, its bars, and its pillars, and its sockets."

Rashi explains that they brought the Mishkan to Moshe because they were unable to erect it. Moshe had done no other work in the construction of the Mishkan so Hashem left the actual building to him. The reason they could not erect it says Rashi is because the beams were too heavy for them to set upright.

The Medrash Tanchuma explains, that the reason why everyone else was unable to erect it was because Moshe Rabeinu was in pain that he did not partake in the construction of the Mishkan. Hashem saw that Moshe was in pain and said that because of his pain Hashem will make it that noone else can erect it and Moshe will have a part in the construction.

The Rosh Yeshiva ztl sheds some light on the  Medrash and the greatness of Moshe Rabeinu's feelings of pain. Most probably Moshe wasn't just busy hanging out when the Mishkan was being created, he wasn't just chilling. He was probably busy doing Mitzvos, and not just any mitzvos, mitzvos that could only be done by Moshe Rabeinu, by the manhig of Klal Yisroel. Yet with all that he was in pain that he could not partake in the tremendous Mitzva of building the Mishkan. His pain was so great that Hashem stepped in with nisim to make it that no man besides Moshe would be able to erect the Mishkan.

We see from here the tremendous love that Moshe Rabeinu had for Mitzvos, and how we can learn from him to appreciate the greatness of each and every Mitzva...
Good Shabbos    

Parshas Vayakhel

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, R' Baruch Moshe Aryeh ben R' Zev Yehuda, Zev Yehuda ben R' Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meer ben Harav Shmuel...

In perek Lamud Heh posuk beis Moshe tells Klal Yisroel "Sheishes yamim teiase milacha uvayom hashvii yihiye lachem Shabbos Shabboson La'Hashem kal ha"ose bo milacha yumas."  "Six days work may be done, but the seventh day should be holy for you. A day of complete rest for Hashem, whoever does work will be put to death".

Rav Yaakov Aryeh Neiman asks on this posuk, why is the word "teiase"- work can be done, and not "taase"- you can do work, which would seem to make more sense.

Rav Neiman explains that then posuk uses those nekudos to teach us an important lesson regarding resting on Shabbos.  Keeping Shabbos will be easy when a person understands that the work is being done and the money is coming in, but he is not the one truly doing the work.  It is not "kocho v'otzem yado", it is all from Hakadosh Bauch Hu.  However if man believes that he is the reason for all his success, then all he sees Shabbos as is a day where tremendous business opportunities are being lost, and keeping Shabbos will be extremely difficult.  This second person would be making a tremendous mistake however, because no matter what one does he can not make more than what Hashem has already decreed he would make.  As the Ramban says "Hagizeira emes vihacharitzas sheker". "The decree is true and industriousness is false".

The Chafetz Chaim ztl explains this idea with a Mashal.  If someone has a barrel of water and his barrel has a spout which dispenses the water.  It would be foolish to make another spout with the intention that making another spout will allow you to get more water from the barrel.  Obviously whatever is in the barrel is what you will get out of it, no more and no less.  So too if one thinks they can add more money than what is decreed is just like trying to get more water than what is actually in the barrel.

This is obviously something easier said than done.  Yes, we know that everything is from Hashem but it is still tremendously difficult to just have that total bitachon after all it seems like the more you work the more you make.  However, sometimes people lose sight and forget that it is in fact Hashem awarding them the money, they throw themselves into work and have to sacrifice the important things that actually bring us closer to Hashem.

With some work we can hopefully work on getting closer to reaching that level of complete bitachon in Hashem where we will only feel the need to do what is our true hishtadlus to support the people we do.... Good Shabbos.

Parshas Ki Sisa

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, R' Baruch Moshe Aryeh ben R' Zev Yehuda, Zev Yehuda ben R' Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meer ben Harav Shmuel....

In perek lamud beis posuk alef the posuk says "Vaya'amod Moshe bisha'ar hamachane vayomer mi la'Hashem eilay, vayaiasfu eilav kal bnei Levi. " "Moshe stood at the gateway of the camp and said Whoever is for Hashem join me!  And all the Leviim gathered around him."

The Daas Zikeinim says from the Baalei Tosfos, Mi la'Hashem eilay meant, whoever wants to stand up for the fear of Hashem and also did not sin with the eigel join me. He continues, that the entire shevet Levi lacking noone got up to join Moshe Rabeinu. The other shvatim that joined Moshe however, were not complete. The reason for this says the Daas Zikeinim is because the Leviim were very close to Moshe and did not want to appoint another leader in his place.

It appears that the Daas Zikeinim is saying that the reason Levi didn't participate in the eigel was because of their closeness to Moshe, while the other shvatim were able to participate seemingly because they were not close to him.

The Rosh Yeshiva ztl asks, its pashut that all of Klal Yisroel loved Moshe. After all he did for them it would be impossible not to. He risked his life many times to bring them out of Mitzrayim, he taught them Torah and was always there for them. Everyone knew he deserved to be the leader and most probably didn't want to appoint another leader in his stead. Their reason for appointing a new leader was because they truly believed he was dead and the right thing to do is go on with life and appoint a new leader to help them along. This being the case, it doesn't make sense that shevet Levi did not go along with the rest of the shvatim. Didn't they know that if Moshe was dead the right thing to do is to move on and appoint a leader?

The Rosh Yeshiva explains, that the little bit of extra closeness and love towards Moshe that shevet Levi had above all the other shvatim was able to act as a force to help them overcome the nisayon that the rest of Klal Yisroel could not. That love allowed them to realize that Moshe was alive and well and therefore there was no need to appoint a new leader.   Shevet Levi's love for their Rebbe caused them to securely attach themselves to the Torah of their Rebbe and was able to guide them in the right direction and even give them the strength to be moser nefesh for what they believed was correct.

The closer we are to the people who lead us in the proper derech the better off we are. Sometimes just a little more love can be the difference between winning the fight against the yetzer hara or chas v'shalom being overcome by him.
             Good Shabbos     

Parshas Tetzaveh

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, R' Baruch Moshe Aryeh ben R' Zev Yehuda, Zev Yehuda ben R' Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meer ben Harav Shmuel....

In perek chaf tes posuk alef the Torah begins discussing the procedure that was to be done in order to make Aharon and his sons into Kohanim.  "V'zeh hadavar asher ta'aseh lahem likadeish osam l'chahein li likach par echad ben bakar v'eilim shnayim t'mimim."  "This is the matter that you shall do for them to sanctify them to be Kohanim to me: take one young bull and two rams unblemished."

In the Medrash Rabah in Kedoshim it says, "You, Hashem were Gozer both the commandment to Klal Yisroel of Kedoshim ti'hiyu and this ritual to make the Kohanim kadosh.  Master of the world you request that Klal Yisroel should be holy, remove death from this world!  As it says in Chavakuk, Chavakuk asked Hashem that Klal Yisroel should not die.  Hashem answered that those are the rules.

It seems that Chavakuk's question was how could Klal Yisroel in general, and more specifically the sons of Aharon die?  They are holy and it doesn't seem right for something holy should die and be lost from the world!  Hashem responded that they need to die because it was already gozer on man to die by the chet of Adam Harishon.

The Rosh Yeshiva ztl explains that we can see from here the tremendous holiness of Klal Yisroel.  The power of this holiness Chavakuk "taaynad" and Hashem even agreed was strong enough to save Klal Yisroel from death had it not already been previously decreed.  Furthermore Chavakuk was around in the time of the churban bayis rishon, a time when Klal Yisroel was sinning and was deserving of golus.  With all that however, they were considered holy enough that Hashem agreed that they really are not deserving of death, just because they themselves were holy even though they were acting inappropriately.

We can learn from here the tremendous kedusha that each and every one of us has.  We are deserving of eternal life just for being who we are.  Imagine our level of greatness when we are actually trying to grow and follow in the ways of Hashem.. Good Shabbos