Dvar Torah Parshat Yitro 5770 2010

At Har Sinai we are told VECHOL HA’AM RO’IM ET HAKOLOT, “And all the people saw the thunder…”. (Ex. 20,16) Rashi’s comment is: they saw that which should be heard, something which is impossible to see on any other occasion. (Today we can see sound waves.)

Of course, this is a difficult concept for us to understand. Rabbi Moshe Feinstein expounds this text in an intriguing manner. Hashem wanted to teach an important lesson in the study of Torah. It is not enough to have a superficial knowledge of the Torah. A person should strive with all his intellect and all his abilities to understand the lessons the Torah imparts clearly – as if they were spelled out in front of his eyes.

Anyone can hear thunder. It takes a special ability to connect it with lightning and understand how one is a result of the other. The miraculous level of seeing thunder, meaning understanding what it is, represents a level we must strive to reach.

This is true about anyone who is learning any subject. He must strive to fully understand the subject matter. It is especially important for people responsible for instructing others. Parent should be sure and clearly know what they want to impart to their children. Teachers should have a clear understanding of the issues and the subject matter they wish to teach. One must clearly be sure of what he knows before he can transmit it to others.

2010
02/04
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Dvar Torah Parshat Beshalach 5770 2010

The people came to a place called Marah and the drinking water there was bitter. They complained to Moshe and he was instructed by Hashem to take the wood of a specific tree found there and cast it into the water and it will become sweet. Moshe did so and the Israelites had water.

Then the Torah continues to tell us: SHAM SAHM LO CHOK UMISHPAT, “…there he gave them a statute and an ordinance…”. (Ex. 15,25) According to Chazal Moshe told them here the laws of Shabbat, the Red Heifer and the business laws.

Why did he give them these laws in this particular place? When you examine these laws you realize that they are very difficult to keep. The Shabbat is certainly difficult for most people at one time or another. The laws of the Red Heifer implied all the laws of purity and defilement. These are very strict and complex. Business laws calling for honesty and integrity are demanding.

This is what Moshe wanted to demonstrate to them at this very place. He showed them that at first the water was bitter but then it became sweet and beneficial. Similarly he pointed out that these Mitzvot may be difficult to abide by but eventually they prove to be worthwhile and offer a more enjoyable life.

2010
01/28
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Dvar Torah Parshat Bo 5770 2010

Pharaoh at long last agreed to allow the Israelites to leave Egypt, although he stipulates that the cattle and the flock shall remain. Moshe, however, insists that: VEGAM MIKNENU YELECH EMANU, “And also our livestock will go with us…” (Ex. 10,26) After all the plagues visited on Egypt Pharaoh was ready to let the Israelites go, why did he make such a fuss and not allow the livestock to go? Moshe also, his entire effort was to free the Jewish people, why could he not leave without the livestock?

The persistence on both sides was extremely meaningful. Pharaoh finally recognized that Hashem was supreme, but he could not accept the belief that Hashem rules on material matters as well. He believed that Hashem was protecting the Israelites but He had no control over their possessions.

Moshe, on the other hand, stressed the Jewish belief that Hashem has control on everything, including the possessions and material aspects of the world. He thus insisted that the cattle go along with the people.

This is a basic difference between Jewish belief and many other religions. We believe that Hashem is the Master of the entire universe and everything in it.

2010
01/21
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Dvar Torah Parshat Va’era 5770 2009

We read again this Shabbat the promise by Hashem that the land of Israel will be given to our people. The expression used is that it will be given to us as a MORASHAH, (Ex. 6,8) which translated means “a heritage”. This same terminology is used in another context, when we are given the Torah by Hashem. We are told the Torah is given to us: MORASHAH KEHILAT YAAKOV, “…as a heritage of the Congregation of Jacob.” (Deut. 33,4)

The term MORASHAH or heritage is used in connection with two gifts given to the Jewish people by Hashem. If one looks up the meaning of heritage in a dictionary he will find it means something that is transmitted by a predecessor to an heir. In other words it is an inheritance.

The Hebrew word for inheritance is YERUSHAH. The word used here is MORASHAH. The former means something you get. The latter implies something you give.

That is what we are told in connection with the Land of Israel and with the Torah. We get it as an inheritance from previous generations but we must in turn be prepared to give it over to the coming generations. Both of these two great gifts we get from our fathers but we must do our utmost to give them over to our children.

2010
01/14
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Dvar Torah Parshat Shemot 5770 2010

Pharaoh had decreed that every Jewish male child was to be cast into the Nile River. When Moshe was born his mother, Yocheved, tried to hide him in her home as long as she could. When it became impossible to keep him longer she was forced to put him in a Tevah, a box, and placed him in the Nile.

The questioned asked is, “How did she do such a thing?” Did she not think that the Tevah could be overturn by a wave and Moshe would be cast into the waters? Even if that would not happen, did she not imagine that some Egyptian would find him and kill him?

The answer is that she certainly thought of those possibilities but in truth she had no other solution. She was forced to do something and this was the best chance she had to save Moshe. She did what she could and she placed her faith in Hashem that He would spare her son.

Many times we are faced with a dilemma and can see no solution to a problem that confronts us. We are not to despair. We are to take a lesson from Yocheved and do the best we can. We must, however, not lose faith in Hashem but must trust that He would help.

2010
01/07
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Dvar Torah Parshat Vayechi 5770 2009

Yaakov is blessing his children and when he comes to Yehudah he says: LO YASOOR SHEVET MIHUDA, “The scepter shall not depart from Yehudah…” (Gen. 49,10) The Hebrew word for “scepter” is SHEVET. This word has another meaning. It is also used to refer to a tribe. Similarly, the Hebrew word MATEH means staff and also means tribe. (See Num. 18,2 where both words are used in the same verse to refer to tribe.)

A Rabbi once gave a fascinating interpretation to this blessing of Yehudah by Yaakov. He said that since the Jewish people were exiled from their land the distinction between tribes was lost. No longer do we recognize to what tribe we belong. The only exceptions are the Kohanim and Levites who know they stem from the tribe of Levy.

For centuries we have been called Jews which is a derivative of the name Judah. All of us are identified with the tribe of Judah. This, in effect, is the blessing the Yaakov gave his son Yehudah. He blessed him that the name of the tribe of Yehudah will never disappear. To this day the tribe of Yehudah still exists.

2009
12/31
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Dvar Torah Parshat Vayigash 5770 2009

From the moment Yosef laid eyes on his brothers in Egypt he dealt harshly with them. So much so, that they questioned the meaning of it. They asked: MAH ZOT ASAH ELOKIM LANU, “…what is this that Hashem has done to us?” (Gen. 42,28) They could not understand what was happening. It was only when Yosef revealed himself to them did they fully grasp what was going on.

The Chafetz Chaim said that in the happenings in the world the same is true. We see things occurring and do not understand why. We search for reasons but are frustrated to come up with answers. It is only when we hear Hashem speaking to us and saying: ANI HASHEM, I am Hashem, then things become clear.

We must realize that there is HASHGACHA PRATIT or Providence in this world. Only then can we begin to understand. What happens is directed by Hashem. There is meaning though we cannot pin-point the cause and the result. We believe, however, that there is righteousness and justice in the conduct of this world.

2009
12/21
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Dvar Torah Parshat Miketz 5770 2009

We see in the Torah the contrast between one Pharaoh in his generation and another Pharaoh in a different generation. When Yosef tells Pharaoh that Hashem was warning him about the approaching famine, this Pharaoh believed in the words of Hashem. He took them to heart and began acting on what he had heard from Yosef in the name of Hashem.

Centuries later, the Pharaoh of that time was also approached in the name of Hashem. Moshe came to him and said that he had been sent by Hashem to tell him that he should free the Jewish people from bondage and permit them to leave. This Pharaoh did not believe in the message and refused to obey. Why the difference in the reaction of these two Pharaohs?

Yosef’s message predicted that in spite of the imminent famine, Pharaoh had a way of preparing for it and could, indeed, become wealthy by taking the proper steps. Pharaoh liked this message from Hashem and believed.

Moshe, on the other hand, asked in the name of Hashem that the Jews should be freed. This was not advantageous for Pharaoh and, in fact, it was to his disadvantage to accept the message that Moshe delivered from Hashem. This was too costly for him. Hence, he turned it down.

Compare these actions to that of Jews who believe in Hashem in tragic times as well as in good times. How many Jews throughout history refused to abandon their faith in Hashem even when they were being tortured and killed for adhering to their faith?

2009
12/16
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Dvar Torah Parshat Vayeshev 5770 2009

Joseph is asked to interpret the dreams of the two fellow prisoners who were with him. First Pharaoh’s cupbearer discloses his dream. He saw a vine with three branches that brought forth grapes. He was holding Pharaoh’s cup in his hand and was squeezing the grapes into the cup and handed it to Pharaoh. Joseph’s interpretation was that in three days he would be restored to his position.

Then Pharaoh’s chief baker related his dream. He saw three baskets of bread on his head. In the uppermost basket were all manners of baked goods for Pharaoh. The birds were eating from the upper basket. Joseph’s interpretation was that he would not be restored to his former position but would be executed in three days. Why did Joseph interpret two dreams, almost identical in nature, in two extremely different ways?

If we analyze the dreams carefully we see a major difference in the manor that the two men reacted in their dreams. The cupbearer pressed the grapes and was performing his duty. The baker stood by idly and allowed the birds to eat of the bread. The former acted. The later was inactive like a dead person. That gave Joseph his clue.

A person who has life in him is active. He is doing. He is performing. Not sitting hopelessly without functioning. A person who is not active and is not doing, is really not living.

2009
12/09
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Dvar Torah Parshat Vayishlach 5770 2009

In this week’s portion we read of an unsung heroine whose name only appears here and not much is said about her. Yet she was so influential that her death created such a great mourning that the place was called ALON BACHUT, “the Plateau of Mourning”. (Gen. 35,9).

Who was this person and why was she so important that her death caused such a great grief? We are told that she was Devorah, Rebecca’s nurse who raised her in Lavan’s house. Why was that so important?

We know the kind of person Lavan was and Rebecca grew up in this household and yet she turned out to be an exceptional person. Even in early age she already had that attributes that made her suitable to become Yitzchak’s wife. This we learned when Eliezer went to look for a spouse for Yitzchak and Rebecca met him at the well.

This highlights the truth that a person can have a great influence even under difficult conditions. It certainly was not easy for Devorah living under the watchful eye of Lavan to teach Rebecca moral and ethical values that went contrary to his beliefs. Yet she did and she succeeded. Her demise caused a great mourning in Yaakov’s family because they all recognized the role she played in influencing his mother and hence Yaakov and the Jewish people.

2009
12/03
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Dvar Torah Parshat Vayetzei 5770 2009

When Yaakov fled from Esav we are told that he lay down to rest and gathered around him stones for protection from wild animals. He did not place the stones around his entire body but the Torah says: VAYASEM MERASHOTAV, “…he arranged them around his head.” (Gen. 28,11)

There is an interesting deduction that can be seen in this passage. The Jew has always been subjected to physical harassment though out our history. He was able to withstand this persecution. We rarely hear that the Jew stood up physically against this maltreatment. When the nations of the world tried to affect our thinking, when they tried to change our beliefs, then we stood our ground and refused to budge.

We did not fight back when they harmed our bodies, as it were, but when they attempted to touch our heads with their ideas, philosophy and religion, we stood our ground. The Jew has never succumbed to pressure to abandon our beliefs.

2009
11/26
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Dvar Tora Parshat Toldot (Toldos) 5770 2009

When Rivka gave birth to twins the Torah tells us the names they were given. One was called Esav and the other Yaakov. The first one was born and was covered entirely with hair. Because of this feature he was called ESAV. Rashi explains that he was given this name because he appeared fully developed. His hair was like that of a grown person. The name comes from the root ASO which means made or done. The next one born was given the name Yaakov from the root AKEV which means heel. He was born holding on to the heel of Esav.

These are the literal meanings of the names as explained in the Torah. There is, however, another implied meaning in these names. Esav was born accomplished. He became a hunter and devoted his life to this skill. He was completely “made”. He was “done”. He had no desire to change or to improve himself. The name Yaakov, on the other hand, can have another meaning. True, the root comes from “heel”. But this can imply a “step”. Yaakov was always trying to take another step to improve himself. He wanted to take one step after the other to climb to greater heights.

This trait has survived in his descendants who have always been in the forefront of developing civilizations. His descendants have always been the leaders of new developments and new discoveries throughout history, to this day.

2009
11/18
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