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