Fwd: Parshas Mishpatim

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From: <3478602930@vzwpix.com>
Date: Fri, Jan 28, 2011 at 12:04 PM
Subject: Parshas Mishpatim
To: Me <yonah927@gmail.com>


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

In perek chaf alef posuk beis the posuk says "Ki sikne eved ivri sheis shanim ubashviis yeitzei lachafshi chinam." "When you will buy an eved ivri he shall work for six years and in the seventh he shall go free without charge."

Chazal say that one of the ways a jew is sold as an eved ivri is if he steals and has no way of paying it back.

Rav Yaakov Aryeh Neiman ztl brings down a question that is asked on this posuk and its location. Wouldn't it be more befitting to begin  parshas Mishpatim with discussions of people doing gemilos chassadim such as lending people money or watching things for people as a shomer chinam, and not to begin with what should be done to robbers?

He answers from the Alter of Kelm that if the Torah was written by man then this question would be a valid point. Start with chashuv people not with ganavim. However, the Torah was given by Hashem who is our father and we his children. When a father has a son who is a ganav amongst his sons, a son who is troubled, all his thoughts and all his worries are directed toward that son. He is constantly thinking of ways to help out his son to lead him back onto the correct path. Therefore the Torah begins the parsha with the parsha of eved ivri.

This also can help us understand why the Torah commands Beis Din to sell them ganav as oppose to throwing him in jail. Throwing the ganav in jail as a punishment would just put him together with more ganavim and probably just cause him to become a worse person. Finally when he gets out he will be in the same penniless situation and will be forced to steal again. Selling him however, will assist him in getting back on his feet and help him back onto the correct Torah path.

We see the tremendous love that Hashem has for each and every one of us. Even a ganav has Hashem's immeasurable love, how much more so someone who spends their life trying to get as close as they can to our father in Heaven... Good Shabbos        

Parshas Yisro

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 yud tes posuk ches after Moshe tells over what Hashem had told him, the posuk says, "Va'yaanu kal ha'am yachdav vayomru kol asher diber Hashem na'ase, vayashev Moshe es divrei ha'am el Hashem."  "And all the people answered together and said, 'everything that Hashem has spoken we shall do,', and Moshe brought back the words of the people to Hashem."

Rashi explains that obviously Moshe did not need to report back to Hashem what Klal Yisroel had responded, because Hashem already knew what they said.  However, the Torah is teaching us derech eretz from Moshe Rabeinu.  Moshe could have said that Hashem knows what Klal Yisroel answered so he didn't need to go back, rather he went to Hashem and told him what they had answered.

The Rosh Yeshiva ztl explains, we see from here that to act with derech eretz (proper conduct) is a d'oraisa  that applies even when one is extremely busy;  Even if the thing that they are busy with is extremely important.  Moshe Rabeinu was busy with Klal Yisroel preparing for Kabolas Hatorah, yet he knew that proper derech eretz was to go back to Hashem and give over Klal Yisroel's response.

The Rosh Yeshiva continues that the importance of derech eretz can be learned from the posuk in Ki Sisa "Vayihi sham im Hashem arbaim yom v'arbaim layla, lechem lo ochel umayim lo shasa...."  The Medrash asks, is it possible for someone to go forty days without food or drink?  R' Tanchuma in the name of R' Elazar ben R' Avin in the name of R' Meir says b'derech Mashal, when one goes to a town he should act in the way of the town.  In the heavens where sustenance is not necessary when Moshe went up he followed suit, and on earth where food and drink are necessary, Malachim went down (when they went to visit Avraham) and they ate and drank (its a machlokes tanaim whether they actually ate or just made it seem like they were eating).

From the fact that Hashem created a nes and Moshe was able to survive for forty days without food, in order to not act differently than the minhag hamokom, we can learn how important derech eretz is. Good Shabbos

Parshas B'shalach

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, Rav Dovid Meer ben Harav Shmuel

   In perek yud dalid posuk chaf alef the posuk says, "Vayeit Moshe es Yado al hayam vayolech Hashem es hayam b'ruach kadim aza kal halayla vayasem es hayam lecharava vayibaku hamayim."  "Moshe stretched his hand over the sea and Hashem moved the sea with a strong east wind all night, and he turned the sea to damp land and the waters split."

    The Yalkut Tehillim says on the words "Hayam ra'ah vayanas", "the sea saw and it split", What did it see? The aron of Yosef, and Hashem said "Nas mipnei hanas" split because of the fleeing of Yosef from eishes Potiphar.

    Rav Yaakov Aryeh Neiman ztl asks, if Hashem had already commanded the yam to split, what did it need to see the aron of Yosef? Hashem told you split you split.

    Therefore Rav Neiman explains that it must be Hashem did not command the yam to split, rather he just told Moshe "nitei es yadcha al hayam uvkaeihu" stretch out your arm over the sea and split it."  Moshe commanded the sea to split not Hashem.  However, the yam did not want to listen to Moshe.  "What makes you Moshe any better than me?  You do the ratzon of Hashem to the max?  Well guess what so do I.  I always do everything that Hashem commands me to do, so why should I listen to you."  Yet the yam was forgetting one thing and the aron of Yosef was a very strong reminder.  Yes the yam listens to Hashem, but that does not bring it onto the level of man.  The yam has no nisyonos to fight while attempting to do the ratzon Hashem.  Man on the other hand lives a life of nisayon going from battle to battle as we work on doing the ratzon of Hashem and getting closer to him.  Yosef Hatzadik was the eye opener to the Yam that told it Moshe Rabbeinu is way bigger than you!  Yosef's running from Potiphars wife is known as THE story where man came out superior to his Yetzer Hara.  After all this is what turned Yosef from Yosef to Yosef Hatzadik.

    Understanding the greatness of man and the challenges we must overcome to continue climbing caused the Yam to understand that it should be machnia itself to Moshe Rabeinu, and therefore it split.. Good Shabbos

Parshas Vayeitzei

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

     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 then 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 am the rightful match just something came up", that something coming up was 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, something that 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 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 end up 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, as the loving father that he is, causes things to happen sometimes that 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 Bo

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 yud posuk chaf dalid, immediately after makas choshech, it says, "Vayikra Pharaoh el Moshe vayomer lichu ivdu es Hashem rak tzonchem uv'karchem yutzag gam tapchem yeileich imachem."  "Pharaoh called to Moshe and said, Go serve Hashem only your sheep and cattle shall stay here; even your children can go with you."

After the makka of choshech Pharaoh told Moshe to take out all the people but leave the animals in Mitzrayim.  Rav Yaakov Neiman ztl asks, why would Pharaoh tell Moshe to leave the animals in Mitzrayim?  He knew they were going to serve Hashem and bring Korbanos because Moshe told him so.  Not only that, Pharaoh himself during the makka of arov had told Moshe and Aharon "l'chu zivchu LeiLokeichem ba'aretz."  "Go slaughter for your God in the land". So what exactly is Pharaoh thinking excluding the animals, the means to serve Hashem?

Rav Neiman explains, that originally Moshe had told Pharaoh that Klal Yisroel can't bring karbanos in Mitzrayim because there is no way that the Mitzriim would just watch passively as the jews killed their gods.  However, after choshech Pharaoh said to Moshe, "You were able to brings karbanos during choshech without the Mitzriim seeing.  What's your reason for not bringing them then?  It must be that you don't want to bring Karbanos.  In that case you can go serve Hashem but leave your animals.  To this statement Moshe Rabeinu answered "Gam atah titein biyadeinu zvachim v'olos..." "You will also give us zvachim and olos."  In other words, Pharaoh you've got it wrong, really we do want to bring karbanos but we don't know how much we need and maybe our animals won't be enough so we need from you.  However, we can not bring karbanos from stolen animals and therefore we could not take from you without your permission and that is why we could not bring the karbanos during makkas choshech.

I saw from the Rosh Yeshiva ztl that Rabeinu Yonah explains that when Klal Yisroel actually asked the Mitzriim for their possessions although the Torah uses the lashon of "sha'al" borrowing it obviously can not mean that because Klal Yisroel would be lying if they said that.  Even though the jews were owed so much for all their work and the things rightfully belonged to them, nevertheless asking them to borrow it and taking it for keeps would have been wrong.

I don't know if Rav Neiman meant that davka because a karban can't be stolen Klal Yisroel didn't take it and otherwise they would or that it was because stam g'neiva is assur (even rationalized g'neiva such as the case with the Mitzriim's possessions)  but it seems that either way the animals would have been considered stolen regardless of the fact that they too were well deserved.

Sometimes the line between what truly belongs to us and what is not ours can be hard to locate. Sometimes it takes extra sensitivity to help us do the right thing and not chas v'shalom take what doesn't belong to us.
Good Shabbos      

Parshas Vaeira

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 zayin posuk chaf ches, Hashem told Moshe to tell Pharaoh that if he does not free Klal Yisroel, "V'sharatz hayior tzifardim, v'alu u'vau bi'veisecha u'bichadar mishkavcha v'al mitasecha ubi'veis avodecha uvi'amecha uvi'tanurecha uvi'misharosecha."  "The river shall swarm with frogs and they shall ascend and come into your palace and your bedroom and your bed, and into the house of your servants and of your people, and into your ovens and kneading bowls."

Rav Yaakov Aryeh Neiman Ztl explains that this is where Chananya Mishoel and Azariah figured out that the correct thing for them to do was jump into the fire to die "al kiddush Hashem." They said, "If the frogs gave up their lives and jumped into the ovens, then kal v'chomer we should."
However, Rav Neiman asks that this kal v'chomer seems a little puzzling since the frogs were commanded to go into the ovens but Chananya Mishoel and Azariah were not.  He explains that although the frogs were commanded to go into the ovens, each one could have stayed far away from the ovens and said, "I'm not going in there!  I'll go somewhere else and I'll let the other frogs go into the burning ovens."  They could have said this but they didn't and that is why Chananya Mishoel and Azariah were able to make the Kal V'chomer because the frogs did not look for a way out the jumped into the flames to do what Hashem commanded.

We can learn from here how important it is to take advantage of situations where we can do a mitzva or do a chessed.  Many times its so much simpler just to pass it on and say "Let someone else do it", but if we work on ourselves we can be michazek ourselves in this inyan and take advantage of opportunities that come our way.
Good Shabbos

Parshas Sh'mos

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 Harav Shmuel.

   In Perek beis posuk alef the posuk says "Vayeilech ish mibeis levi vayikach es bas levi" "A man from Levi (Amram) went and married the daughter of Levi (Yocheved)."

   The Medrash Tanchuma in Parshas Bahaloscha says that Shevet Levi "nasnu nafsham", they gave their lives, to be mikadiesh the name of Hashem, and to make sure that Torah was not lost.  At the time when Klal Yisrael was in Mitzrayim, they turned away from Torah and Mila, and served idols.  Shevet Levi, however, were all Tzadikim and they kept the Torah.

   The Rosh Yeshiva ztl asks, from where do we see that the Leviim gave their lives for Torah?  All we see from here is that they were great tzadikim even in a time where most of Klal Yisroel were rishaim.  That is a great thing, but we don't see anything in the Medrash that shows that the Leviim were willing to give up their lives to be mikadesh shem shomayim.

   The Rosh Yeshiva explains that the Medrash must be saying that their ability to keep the Torah and to be Tzadikim when the rest of Klal Yisroel is not doing the right thing proves that they would be willing to give up their lives to be mikayem shem shomayim.  Our natural tendency is to follow what the people around us do.  To be able to go against the tide and do what is correct is extremely difficult.  People who have the power to go against the tide prove by their actions that they would give up their lives to be mikayem shem shomayim.  Shevet Levi was holding on that level and therefore they are credited with the tremendous mitzva of giving their lives al kiddush Hashem.

   We are all going against the tide, fighting to do what's right in a society where anything and everything goes.  It's not just "ok we are doing what we feel is right even though it's difficult", We are all credited with the unbelievable level of "nosen nefesh al kiddush Hashem".
 Good Shabbos

Parshas Vayichi

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

 

   In Perek mem zayin posuk lamud alef the posuk speaks of the conversation between Yaakov and Yosef and says "Vayomer hishava li, vayishava lo, vayishtachavu Yisroel al rosh hamita." "And he said to him swear to me (that you will bury me in Eretz Yisroel) and he swore to him, and Yisroel bowed at the head of the bed."

   The Ramban explains that Yaakov was not afraid that Yosef would not want to fulfill his father's wishes, after all Yosef had already responded "anochi e'eseh kidvarecha," "I will do as you said." Yaakov made him swear in order to strengthen the matter in the eyes of Pharaoh, because he would agree that it is incorrect to go against a promise. (Especially since Yosef had promised Pharaoh that he would never tell that he knew more languages than Pharaoh.)  Furthermore, Yaakov knew that having Yosef swear would cause him to work harder to fulfill his father's wishes.

   According to the end of the Ramban, a big part of Yaakov making Yosef swear is to cause him to work harder to fulfill his fathers wishes, it would crank up his "hishtadlus".  It sounds like that without the "Shvua", Yosef wouldn't have worked so hard to bring his father's body to Eretz Yisroel.

   The Rosh Yeshiva ztl asks that without the "shvua" Yosef would have been lazy about his fathers wishes? He was the kid who put his life in danger to go find his brothers in order to fulfill his fathers desire, even going above and beyond what his father actually asked him.  In this situation he would surely do all he could even if that meant putting his life in danger in order to get his father to Eretz Yisroel.  This being the case, why did Yaakov need to make Yosef swear in order to make him try harder?

   The Rosh Yeshiva explains that it must be had Yosef not sworn to his father he could have possibly been an "ones" and even with all his "mesiras nefesh" would not have been able to fulfill his fathers wishes.  Therefore Yaakov made him swear, and that "shvua" gave him new powers that without the "shvua" he would not have had.  Without the "shvua" he would have truly been an "ones" having done everything in his power, but swearing that he would do it caused his level of power to grow to levels that he would never have reached.

   We see from here two tremendous "chidushim" in "Yesodei Hamussar".  Firstly, we see how even when it seems that we peaked in our "hisorirus" and "zrizus" for a certain action, there is always more to grow.  Secondly, "hisorirus" can bring us to new levels of strength that we didn't have in the first place, to allow us to achieve things we could never have achieved before.   Good shabbos. . .

Fwd:

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From: <3478602930@vzwpix.com>
Date: Fri, Dec 10, 2010 at 12:30 AM
Subject:
To: Yonah Gewirtz <yonah927@gmail.com>


Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zev Yehuda ben R' Shmuel Mordechai, R' Baruch Moshe Aryeh ben R' Zev Yehuda, Avraham ben R' Yitzchok Zev, R' Dovid Meer ben Harav Shmuel
 In perek mem hei posuk gimmel it says, "Vayomer Yosef el echav ani Yosef ha'od avi chai, vlo yachlu echav la'anos oso ki nivhalu mipanav." " And Yosef said to his brothers, I am Yosef is my father still alive, but his brothers could not answer him because they were left disconcerted before him." Rashi explains that they were left disconcerted because of the shame. Chazal say in the name of both Aba Kohen Bardala and Rav Shimon ben Alazar, "Oy lanu miyom hatochacha, Oy lanu miyom hadin" Woe is to us when we will have to face Hashem after one hundred and twenty years. Yosef was the second to youngest of the shvatim and when he rebuked them they were left speechless, how much more so when Hashem rebukes each and every person.
 Reb Chaim Shmulevitz ztl asks, where is the rebuke in Yosef's words? All he said was "I am Yosef is my father still alive" and immediately after it says the brothers were unable to respond.
 Reb Chaim explains that from here we see what the "mahus" of tochacha is, its not showering the recipient with fiery words and giving it to them, as many think. Rather it is pointing out the persons mistake, and as soon as they recognize and accept that they made a mistake that is kabala of the tochacha. When Yosef said to his brothers "I am Yosef" what that meant to them was " I'm that little brother that you shipped down to Mitzrayim, I'm the Viceroy of Egypt. You sold me as a slave to distance me from those foolish dreams of mine but in truth you set the stage for me. See and understand that my words were not foolishness but rather Nevua." The brothers heard this and were unable to respond because of the shame. From here Rav Shimon ben Elazar (He's the one Reb Chaim brings down)  says "Oy lanu miyom hadin Oy lanu miyom hatochacha" If the young brother of the shvatim caused them such
 shame by opening their eyes, al achas kama v'kama when Hashem opens our eyes.
 Although this is a frightening thought it is something that should sometimes be pulled out of the drawer to remind us that one day we will have to give a din v"cheshban, and hopefully it'll give us chizuk to come closer to Hashem. Good Shabbos

Parshas Mikeitz

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

 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!!

Parshas Vayeishev / Pre Chanuka

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

     In Meseches Shabbos the Gemora discusses what we are celebrating when we celebrate the Yom Tov of Chanuka, the Braisa says what we as children were always taught.  The Yivanim entered the heichal and were mitame all the oil, when the Chashmanaim defeated the Yivanim, they searched and were only able to find one pach shemen that was still sealed with the seal of the Kohen Gadol.  The oil that they found was just enough for one night, but a miracle happened and it lasted eight days.  The next year this time was set as a Yom Tov to give shevach v'hoda'ah to hashem Yisborach.  Reb Chaim Shmulevitz ztl points out, ( I've seen it in his sefer and also heard it from my Uncle Shmuel last Chanuka) that if we look at the broader picture of what happened in the times of the Chashmonaim this miracle of the oil seems to be rather small and insignificant.  Klal Yisroel was the recipient of tremendous persecution, as is written in "Al Hanisim", "Ki'sheamda malchus yavan harasha al amcha Yisroel l' hashgicham Torasecha u'lihaviram meichukei ritzonecha."  The Yivanim came together to get rid of Torah and Yidishkeit but Hashem created miracles and "masarta giborim b'yad chalashim vrabim b'yad mi"atim" the strong were placed into the hands of the weak, and the many into the hands of the few.  "u'liamcha Yisroel asisa teshuah gedola u"fourkan ki'hayom haze."  Hashem saved Klal Yisroel from what would have been a terrible fate.  If you would ask me the pach shemen miracle is very great but it seems sort of small going up against the miracle of saving Torah and allowing it to be continually passed down.  When Yosef was going down to Mitzrayim the Torah tells us that the Yismaeli merchants were carrying pleasant smelling spices as appose to the bad smelling things they normally carried.  Chazal say that we see from here what Hashem does for Tzadikim.  Normally the caravans smelled bad but Hashem made sure it smelled good for Yosef.  Reb Chaim asks, Yosef was forcefully thrown out of his home he had lived in his whole life, he is being brought down to be sold as a slave, he is being brought down from Yaakov's house to the lowest place in the world, putting it simply, right now his life stinks.  Oh but don't worry Yosef your caravan that is delivering you to your new life smells good!  What does it matter his whole life was being turned inside out.  Reb Chaim explains, Yosef's life was falling apart, he was in a situation where he most probably felt very much alone.  His brother's hated him and had sold him, his father thought he was dead, it could seem to him that possibly even Hashem had left him.  At a time when Yosef was so down Hashem came and used the change of a good smelling caravan to show Yosef that yes things may be tough, yes life is hard but I didn't forget you, I'm here holding your hand going down to Mitzrayim with you.  It wasn't just about the smell, it was about reminding Yosef how much Hashem loved him and that he was still there with him.  The same was true by the nes of Chanuka.  The miracle of the pach hashemen was Hashem's way of showing Klal Yisroel how much he loves us on a much more personal level.  True winning the war was tremendous but that is part of "hechreichiyus' in a persons mind.  Almost like that is what is supposed to happen because how could Torah be lost.  However, the oil burning was just something that opened their eyes and showed them, Hashem was there with them.  That is why the pach shemen was considered the reason why we celebrate Chanuka, and that is why Hashem made the caravan smell good.  Remembering that Hashem is with us holding our hands thoughout our lives and in every situation, can help us get through even the hardest times. Good Shabbos

Parshas Vayishlach

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

     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

Parshas Vayeitzei

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

        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 Toldos

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

 In perek chaf zayin posuk tes vav the posuk says, "Vatikach Rivka es bigdei Esav b'na hagadol hachamudos asher ita ba'bayis vatalbeish es Yaakov b'na hakatan."  "Rivka took her older son Esav's clean garments which were with her in the house and clothed Yaakov her young son."  The Medrash Raba brings down, Reb Shimon ben Gamliel said, "All my life I served and took care of my father, yet i was not "mishameish" him one one-hundredth of the amount that Esav served his father.  When i served my father, I would wear my dirty inexpensive clothing, and when I'd go out I would put on my clean fancy clothes.  Esav, however, would wear his "bigdei malchus" clothing fot for royalty when he was being "mishameish" Yitzchok.  He felt it would not be proper to wear anything less."  The Rosh Yeshiva Ztl asks a seemingly obvious question.  Reb shimon ben Gamliel was praising Esav for serving his father while wearing nice clothes, while he wore his dirty clothes. Why didn't he learn from Esav and just start wearing his nice clothes since he knew that would elevate the level of his Kibud Av?  The Rosh Yeshiva explains that Reb Shimon ben Gamliel realized that although it would raise the level of his Kibud av, he was not holding on the same madreiga as Esav in this inyan.  If Reb Shimon's father would have soiled his fancy clothes while he was serving him, it probably would have bothered him and gotten him a little upset, and he would have lost out on some of the mitzva.  Esav however would have been happy that he was zoche to have his clothes soiled while he was serving his father.  The Rosh Yeshiva explained that we can learn from here how important it is not to jump madreigas and do things that we are not holding by.  Yes, it would be great for Reb Shimon ben Gamliel to wear nicer clothes while serving his father, but he knew he wasn't holding there and trying to squeeze himself into that level would have just be detrimental in the end.  Many times people think "Ok i'm not holding there right now, but ill do it anyway and ill get there eventually" this is usually an incorrect idea.  "Tafasta M'ruba lo tafasta", if u try to grab too much you end up with nothing.  The key is to grow little by little and eventually when you look back at where you are in comparison to where you once were, you will see the tremendous growth you had, because you understood that true growth comes from taking one small step at a time. . . . Good Shabbos.

Parshas Chayei Sarah

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zev Yehudah ben R' Shmuel Mordechai, R' Baruch Moshe Aryeh ben R' Zev Yehudah

 In perek chaf gimmel posuk beis it says "Vatamas Sarah b'Kiryas Arbah hiy Chevron b"Eretz Canaan, vayavo Avraham lispod osah v'livkosa" "Sarah died in Kiryas Arbah which is Chevron in the land of Canaan, and Avraham came to eulogize Sarah and to cry over her." Rashi explains that the reason why the incident of the Akeida is followed by the death of Sarah, is because when she heard her son was almost slaughtered her nishama flew out of her and she passed away.

 Reb Chaim Shmulevitz ztl brings to light the differences between Avraham and Sarah regarding the Akeida. Avraham was able to overcome his tremendous feelings of rachmanus and take a knife and slaughter his "only" beloved son. Sarah however who we know was on a higher level of Nevuah than Avraham couldn't handle it. She heard her son was almost slaughtered,or as the Targum Yonasan learns it the Satan told her Yitzchak really had been slaughtered, and she passed away.

 Reb Chaim asks, what was the difference between the two of them? Why was Sarah unable to handle it?

  One answer that Reb Chaim gives is that Avraham had the chance to adapt to the news slowly and therefore was not totally overcome by it. As we know Hashem broke the news to Avraham "kach na es bincha es yichidcha asher ahavta es Yitzchak". Sarah however heard it all at once and had no chance to adapt to it and therefore her nefesh flew out. The idea of needing to adapt to a situation, Histaglus, is a real force in a person.

 However Reb Chaim gives another answer. When a person is faced with a nisayon, Hashem does not only gives him the nisayon, but also the means to overcome it. The ramban says that no person is given a nisayon that they can not pass. Avraham Avinu was given the nisayon of the Akeida, and therefore with it the ability to overcome it. Sarah however was not given the nisayon, she just happened to hear about it, so she was not strong enough to overcome the shock and according to the Tragum Yonasan the pain that came with the news.

 We see the Koach that adaption has on people and we know that one can obviously adapt to a positive setting or a not so positive setting. Realizing how strong the midah of histaglus is we can possibly guide ourselves to adapt to what we feel are the correct things in our lives. From Reb Chaim's second answer and the Ramban we can just remind ourselves of an incredible fact. No one is faced with a nisayon they can't pass. It may feel like it's impossible but if it was we wouldn't be in the situation. Keeping that in mind can help give alot of chizuk in a time of hardship. Good Shabbos