ספר שמות
שמות
A new Pharaoh rose over Egypt (1:8). Rashi quotes an argument between Rav and Shmuel, whether this was actually a new king or the same king with a change of heart. R’ Moshe Feinstein expounds on these two opinions and their practical application. The opinion that this was the same king opines that a person can be so ungrateful that even though Yosef saved his country he could turn his back on his nation. The other opinion feels that it is impossible to be so obnoxious and therefore there had to be, literally, a new king. According to the latter opinion, we need not worry that we can ever become so ungrateful. But, with the first opinion we have to be cautious not to reach such a level of spurning those who have benefited us.
The Jewish midwives were called Shifra and Puah (1:15) based on how they treated the newborns (a point which we discussed in the past). Why were they given names- that which represents one’s core essence- that seem so menial? R’ Yerucham Levovitz answered, for great people, even the smallest almost insignificant actions are given utter importance. In their eyes, even the ‘small’ things in life can be utilized to be huge. We can appreciate the value of even the smallest acts that we can do and actualize them because of understanding how ‘small’ they really are.
וארא
In this week’s Parsha (6:13) Hashem speaks to Moshe and Aharon, commands them on Bnai Yisrael and Pharaoh to take Bnai Yisrael out of Egypt. The Talmud Yerushalmi (Rosh Hashanah 3:5) explains the command regarding Bnai Yisrael was the commandment of sending out a slave after seven years [see the beginning of Parshas Mishpatim]. What is so special that at this time we were commanded these laws, which wouldn't apply before entering Eretz Yisrael?
R' Chayim Shmuelevitz Zt”l, in his Sichos Mussar, explains this whole idea as a concept of seizing an experience. When Bnai Yisrael were leaving Egypt, they experienced euphoria of having been servants and now being released. At the height of such joy, Hashem commanded them to take that into consideration with their own slaves when it would be time to release them. He explains it as being when one is inspired in a certain way he should try to "ground" it, to attach a reaction to it so that he can re-experience and recreate this inspiration.
When one has a moment of inspiration, he should seize it, "ground" it - put it into an action as a reaction, and be able to experience it again and again. Carpe Diem -Seize the opportunity!
R' Chayim Shmuelevitz Zt”l, in his Sichos Mussar, explains this whole idea as a concept of seizing an experience. When Bnai Yisrael were leaving Egypt, they experienced euphoria of having been servants and now being released. At the height of such joy, Hashem commanded them to take that into consideration with their own slaves when it would be time to release them. He explains it as being when one is inspired in a certain way he should try to "ground" it, to attach a reaction to it so that he can re-experience and recreate this inspiration.
When one has a moment of inspiration, he should seize it, "ground" it - put it into an action as a reaction, and be able to experience it again and again. Carpe Diem -Seize the opportunity!
The plague of frogs began with one frog coming out of the water. The Medrash explains; when the Egyptians hit this one frog, many frogs generated from it. Simple logic would tell us, if you know that striking it would make a bigger mess, stop hitting it.
The Steipler Gaon took a point from this; from here we see the power of anger. Every time the frog would generate more frogs instead of stopping to think what was going on, the people became infuriated and got more upset which just led them to continue hitting the frog.
The Steipler Gaon took a point from this; from here we see the power of anger. Every time the frog would generate more frogs instead of stopping to think what was going on, the people became infuriated and got more upset which just led them to continue hitting the frog.
בא
During the last plague, the Torah tells us that the dogs didn't make any noise (11:7). In Parshas Mishpatim, (Shemos 22:30) we are taught to give non-Kosher meat to the dogs. Rashi explains the reason for this reward was due to their keeping quiet during the final plague. Why are the dogs deserving of a reward and not the creatures who performed in the plagues (ex. frogs)?
I heard from R' Meir Grunhut an amazing explanation. The dogs deserve extra credit because staying quiet can be the most difficult task.
I heard from R' Meir Grunhut an amazing explanation. The dogs deserve extra credit because staying quiet can be the most difficult task.
The Parsha concludes with the commandment of Teffilin (13:15). The Teffilin are worn on the arm, near the heart, and on the head, near the brain. They commemorate the exodus from Egypt. Ramban explains the reason behind this. We have many Mitzvos reminding us of the exodus, because that was a onetime expression from Hashem showing his ability to take care of us in an extreme miraculous form. By constantly focusing and remembering what He has done, we internalize the fact that He takes care of all of our needs and can conduct miracles on our behalf.
בשלח
Hashem informed the nation to enter the sea, so that the Egyptians would be drowned and they would recognize Hashem (14:18). Sforno explains that the Egyptians whom would recognize Hashem were those still in Egypt. The goal of this act was to offer another opportunity for them to repent and return to Hashem. Even at this moment of national destruction, Hashem was leaving opportunities to repent. If He was willing to offer so many opportunities to the Egyptian nationals to repent, how much more so are His arms open and waiting for all of us to return to Him.
Why didn’t Moshe inform the people of the double portion coming for Shabbos (16:23)? Rashbam answers, by causing the people to be surprised and curious about this change, this would lead to a greater appreciation for Shabbos. A great way to be able to educate people is through ways of piquing their curiosity which leads to interaction and a thirst to understand. A prime sample of this is magic tricks, the ones that are more fascinating arouse an interest to understand how that happened.
ט"ו בשבט
R’ Moshe Feinstein expounded on the celebration and joy of the Holiday of Tu Bishvat, the new year of the trees. During the times of the Bais Hamikdash, when a person’s trees bore fruit they would tithe the produce for the Leviim. This “gift” isn’t a favor, it is a responsibility, but since the giver has the ability to choose which person he wants to benefit, we can think of it as a gift. With a mindset that it is in his control, a person may feel that he doesn’t have to be scrupulous and can delay its delivery. In reality, only once he gives the tithe to the Levi is he actuating the rest as his own. In order to prevent the delay, Tu Bishvat was set as a deadline for each year’s accounting toward Ma’aser. The celebration is that on this day, the remaining portions become the owner’s.
Nowadays this concept rings true as well. Hashem created the world for all mankind equally. But, financially, one person gets more, while another gets less. The one who has more is given it on condition that they utilize part to help the one who has less. Only when they do that does the remainder become theirs. On Tu Bishvat we should celebrate all that we have, and that which we have made ours. If we show that we know how to use Hashem’s gifts we can turn to Him on Tu Bishvat and ask for more.
Nowadays this concept rings true as well. Hashem created the world for all mankind equally. But, financially, one person gets more, while another gets less. The one who has more is given it on condition that they utilize part to help the one who has less. Only when they do that does the remainder become theirs. On Tu Bishvat we should celebrate all that we have, and that which we have made ours. If we show that we know how to use Hashem’s gifts we can turn to Him on Tu Bishvat and ask for more.
יתרו
The Parsha begins: (18:1) VaYishma Yisro - and Yisro heard. Both Yisro and the nation of Amalek heard about the miracle of splitting the Reed Sea, why did they act so differently (Amalek attacking Bnai Yisrael, Yisro converting)? Maharal explains, Amalek was a nation which had no values, nothing was important to them, they just mocked everything. Yisro was a seeker, searching out all religions to find the right one. Religion was important to him. If one values a concept, even if they are chasing the wrong line, they will come to find the right one. But, if one will only mock, they will never end up on the right track.
Why does Yisro begin his directive to Moshe by saying ‘it is not good’ (18:17), would it not suffice to just stress that he will become weary? R’ Dov Kielson quoted from R’ Daniel Kalish a beautiful explanation. Yisro was telling Moshe the reason why he couldn’t do this, because it wasn’t good. Were it to have been the right thing to do, Moshe would never have become weary and tired. If this was what should have been done, Hashem would give him the strength necessary to overcome. This barometer stands true in our lives, when we embark on an initiative, if it is correct, He will give us the energy to bring it to fruition.
משפטים
The Parsha starts off with the concept of a Jewish slave. There is a law, if he wants to stay after the first six years, his master bores a hole in his ear. The Gemara (Kiddushin 22b) explains this concept as; the ear that heard Hashem say at Mount Sinai "Bnai Yisrael are my servant", and goes and gets another master for himself deserves to get bored. A question is raised, with this reason in mind, why doesn't his ear get bored right at the beginning? An explanation given is, the Torah understood there are situations where one may fall into debt and be forced to sell himself. But, if at the time that he is going free he decides that he enjoys his slavery, then he missed the point and deserves to be punished, by having his ear bored.
When a person steals an animal and cannot return it he must pay five times its value. If he steals a sheep he must only pay four times its value (21:37). Rav Elya Lopian explained, the Torah is sensitive to the embarrassment which he underwent by having to carry the sheep on his shoulders to steal it. Because he underwent this shame his fine is reduced.
תרומה
Why does the building of the Mishkan (the Tabernacle) follow immediately after receiving the Torah? The Medrash explains this with a parable. A king had an only daughter, a prince came along and married her. The new son-in-law wanted to take his wife home with him. The king explained his predicament, "On the one hand she is my only daughter and I can't part from her, but, on the other hand, you are her husband and I can't stop you from taking her with you. Therefore, I will ask of you a favor, anywhere that you will go to, please set aside a room for me to be able to live in, because I can't leave my daughter."
This is what Hashem told Bnai Yisrael, "I gave you the Torah, I can't leave it, but, I can't tell you not to take it. Therefore, wherever you go make me one house to be able to live in."
This is the concept of Hashem commanding us to build a Mishkan right after receiving the Torah.
The Parsha begins with the directive, “…and they shall take for me a contribution…” (25:2). Why does the Torah call contributing ‘taking’ not ‘giving’? The Vilna Gaon explains that the way in which a person takes possession of something is by best utilizing it. Therefore, contributing to this worthy cause of the Mishkan is really taking full possession of the item. By utilizing that which we have for Mitzvos our possessions become ‘ours’.
תצוה
When telling us about the needs for the Mishkan, one of the materials necessary was pure olive oil for the Menorah (27:20). The Medrash Tanchumah points out, only for the Menorah was pure oil needed, and not for the Mincha offerings. R' Eliyahu Meir Kovner expounded on an amazing lesson from this. When one is doing something for themselves it need not be perfect, as the Korban Mincha was for the individual. But, when one is making an impact on others, like the Menorah, all their materials must be pure and refined.
Moshe’s name is not mentioned in this week’s Parsha, based on his demand to be erased from the Torah (32:32). Although this may seem to be a punishment, R’ Moshe Tuvia Lieff (BYSO issue 556) explained that it is in reality a reward for Moshe, portraying his status and relationship with Hashem. By acquiescing to Moshe Rabeinu’s request that his name not be mentioned, Hashem displayed His love and respect for Moshe.
פרשת זכור
The Haftorah for Parshas Zachor is 1 Shemuel 15:1- 34. Shaul fights a war with the nation of Amalek and its king, Agag. Shaul doesn't complete his mission. The prophet, Shemuel, is sent to rebuke him and remove him from his post. Shaul attempts to repent, repents, is forgiven, but is not returned to his post. That is a basic overview, now I will bring out some points. As Shemuel is on his way to rebuke Shaul for not fulfilling his mission, Shaul tells him, (15:13) "I have fulfilled the word of Hashem". Amazingly, Shaul was able to "blind" himself into thinking he completed his job, when it was not so. We see the power of a somewhat personal involvement, that it can blind one to such an extent.
פורים
I heard an interesting thought on a tape from R' Dovid Orlofsky. Throughout the year a person is, generally, focused on himself. One's eating habits best encapsulate this idea, we only eat what we want, the way we want it. One of the ideas of Purim is to be able to see things with other people's viewpoint. To see that we might not understand why everything happens. This idea is brought out by Mishloach Manos, wherein we are receiving someone else's meal, to try to see their point of view.
The Talmud (Megilah 16a) relates to us an interaction between Mordechai and Haman. Mordechai was teaching his students the topic of the Korban Ha’omer. Upon hearing this Haman informs Mordechai, “your fistful of flour (of the Omer offering) has pushed away my 10,000 weights of silver”. What is the interrelationship between the Omer offering and the story of Purim? Rav Dessler, in Michtav Me’Eliyahu explained the underlying connection here. The Omer offering is brought at the end of the season to express our recognition the Hashem is in control of nature, He is the One who makes everything grow. Although vegetative development seems natural it is all caused by His will. The Purim story seems very natural in reality, the ten chapters of the Megilah in actuality encompass 11 years. The upshot was never the expected outcome. In retrospect we see that Haman actually was the instigator of his own downfall, from encouraging Vashti’s death penalty to building the gallows on which he was hung. It all seemed like the natural course of events, as it transpired. We look back and see that everything was part of an orchestrated plan, a performance unfolding on an eleven year stage. So in conclusion, the Omer offering and Haman’s downfall are both miracles hiding behind the mask of nature. As such it fits right in that Haman’s execution took place on 16 Nissan, the day on which the Omer offering is brought.
כי תשא
At The beginning of the Parsha the word Terumah is mentioned three times. Rashi explains, based on the Gemara, that there were three separate gifts toward the Mishkan. The three gifts were: 1) A half-shekel from every person for the sockets under the beams of the walls. (This gift was an obligation on every person to give a half-shekel, no more, no less.) 2) Also a half-shekel gift, (no more, no less) toward Korbanos, offerings of the public. 3) A voluntary contribution, of any amount, towards the general needs of the Mishkan.
I heard from R' Binyamin Carlebach an interesting point on this. Why was a limit set for the gifts towards the sockets? There is an explanation given, so that no one should feel that they have a greater part in the building of the Mishkan. If so, one would ask, why was there no limit regarding the actual materials of the Mishkan?
Rabbi Carlebach explained, there are two points to take out from this. The first, we all come from the same source, we are all Neshamos from Hashem. Secondly, we are not all equal. Some people use their potential to its fullest and therefore reach greater heights than others. For example, a person who is a Kohain can bless the congregation in Davening, while anyone else cannot. But, a Yisrael has the Mitzvah of redeeming a firstborn, which a Kohain does not. This doesn't make a person a greater person, just because he has certain differences. What makes a difference is how he uses his potential.
May we recognize our personal potentials and use them to their fullest extent. And may we merit the rebuilding of the Bais Hamikdash speedily in our days. Amen.
I heard from R' Binyamin Carlebach an interesting point on this. Why was a limit set for the gifts towards the sockets? There is an explanation given, so that no one should feel that they have a greater part in the building of the Mishkan. If so, one would ask, why was there no limit regarding the actual materials of the Mishkan?
Rabbi Carlebach explained, there are two points to take out from this. The first, we all come from the same source, we are all Neshamos from Hashem. Secondly, we are not all equal. Some people use their potential to its fullest and therefore reach greater heights than others. For example, a person who is a Kohain can bless the congregation in Davening, while anyone else cannot. But, a Yisrael has the Mitzvah of redeeming a firstborn, which a Kohain does not. This doesn't make a person a greater person, just because he has certain differences. What makes a difference is how he uses his potential.
May we recognize our personal potentials and use them to their fullest extent. And may we merit the rebuilding of the Bais Hamikdash speedily in our days. Amen.
The Parsha begins discussing collecting half-shekel contributions from each person to be able to count them (30:12). Why was it necessary to count everyone together? R’ Moshe Feinstein answered, this is to remind us that each person has what they can contribute to the group. For example, there are times when a simple person carries more weight than even the greatest Rabbi, for 10 men create a quorum for prayer and even nine Rabbis don’t make a Minyan. That last person will make them a whole unit.
ויקהל-פקודי
When enumerating the items that Bnai Yisrael brought for the Mishkan the gemstones are mentioned last (35:9). Being that these are the most precious, shouldn’t they have been mentioned first? R’ Yosef Leib Nandik answered this with a beautiful lesson. The gemstones might be the most valuable, but they were brought using the least effort, as is explained in the Talmud (Yoma 75a). All the other contributions came through the effort of the people and thereby take precedence.
Parshas Pekudei is the closing Parsha of the Book of Shemos. The Parsha begins with an accounting of the donations toward the Mishkan. The Medrash explains that the purpose of this accounting was to show that Moshe didn’t take anything. Was there any reason to suspect such a great person of theft from the community chest? Rav Pam explained that although we have no such suspicions, Moshe was emphasizing the concept of staying “clean” and above of all suspicion. He was emphasizing how important it is to live our lives with no room for even suspicions to arise.