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