Dvar Torah Parshat Vayera 5770 2009

When Sarah saw the negative influence Ishmael had on Yitzchak, she asked her husband to send Ishmael out of the house. Avraham felt this was wrong. It was only after Hashem said to him: SHEMA BEKOLAH, “…listen to her voice…” (Gen. 21,12) , that Avraham relented and sent him away with his mother. What was the difference in thinking between husband and wife? Why did Avraham not agree with Sarah until he was instructed by Hashem?

Possibly the difference in their thinking was due to their understanding of human nature. Sarah was convinced that Yitzchak will not be able to withstand the influence his brother had on him. Eventually, she felt he would succumb to Ishmael’s pressure and follow his way of life. Avraham believed otherwise. He believed that Yitzchak will in the end influence Ishmael and have his brother follow in his footsteps.

Hashem sided with Sarah. He instructed Avraham to follow his wife’s request. It is more reasonable to expect the evil influence to prevail over the good influence. Why so? Because the evil inclination is stronger than the good inclination and it takes great strength to withstand that pressure.

Dvar Torah Parshat Lech Lecha 5770 2009

In the opening verse of the Sidra, Hashem says to Avraham LECH LECHA. Translated literally this means: go for your own sake. Rashi comments on this Pasuk LEHANA’ATCHA ULETOVATCHA, “for your own benefit, for your own good.”

Some derive from this the moral lesson that a person is obligated to do the best he can for himself. Many people fall short of accomplishing what they could according to their potential. There is a famous saying in Chassidic literature that it is not asked of Zusha (a plain ordinary Jew) why he is not like the Bal Shem Tov but rather why is he not like Zusha. The implication is that he is not expected to do more than his ability allows him. He should, however, at least live up to what he could accomplish if he tried his best.

Many folks are frustrated that they cannot compete with their peers. Many lose self confidence because they cannot achieve the goals they set for themselves. The truth though is that we cannot all be outstanding in all endeavors. We all have our own specific abilities. We do not have to do the impossible. We are merely expected to succeed according to our own abilities and to reach the maximum that we can with our own given gifts. We must strive to do the best we can within our own capacity.

Dvar Torah Parshat Bereishit (Bereishis) 2009 5770

In describing the creation of light on the first day Hashem says: KI TOV,” …it was good”. (Gen. 1,4) On the second day, when Hashem divided the waters, it does not say that it was good. Traditionally, the explanation given is that when there is a division, it is not good. Since on the second day there was such a division the Torah does not mention that it was good.

The problem with this explanation is that there was also a division in the first day between light and darkness and we do find the words “that it was good.”

There is a difference between these two divisions. In the first day the division was between two different things. One was light, the other was darkness. They can and should be separated. This division was good. The second day deals with a division between two things that are the same. This is not good.

We can make a distinction between Jews and non-Jews since these two believe in two different religions. However, among Jews there should be no division since we are all Jews of the same faith even though we may interpret the religion differently. We are, nevertheless, all Jews and are responsible for each other and should live in peace with each other.

The Test of Sukkot – Dvar Torah Sukkot 5770 2009

The Talmud tells us an interesting hypothetical conversation that takes place between Hashem and the non-Jews. They would claim that if they were given a second chance to accept the Torah they would keep it just like the Jews do. Hashem says to them, “I have a little Mitzvah called Succah. Go keep it.” Immediately they will go and build a Succah and enter it. Then the sun starts beating down and in the heat they will all exit the Succah and trample it down. This is a test given to the non-Jew.

In truth Jews are also tested. After going through a period of Asseret Yeme Teshuvah (10 days of repentance) and after fasting and praying during an entire day of Yom Kippur, when we reach the highest level of spiritual feelings, we are told immediately to go out and build a Succah.

This is a test for us. It is not sufficient to reach a high state of spirituality but we must leave the security of our home and go out into the world. There, with all its trials and tribulations, with all its enticements and temptations, we have to prove our faith and live up to the dictates of the Torah. If we succeed we have passed the test.

That is why Succot follows on the heel of Yom Kippur. We must demonstrate that our faith is not only theoretical but it is actually part of our very existence.

Dvar Torah Haazinu 5770 (2009) Shabbat Shuva – Yom kippur just days away

Many people have the philosophy of live for today. The past does not count and let the future generations worry about what will be then. Moshe disputes this thinking and tells us specifically: ZECHOR YEMOT OLAM BINU SHNOT DOR VADOR, “Remember the days of old, consider the years of many generations…”. (Deut. 32,7)

Moshe tells us how important it is to know the past and to understand why things happened as they did. History is a very important subject for it teaches us how to avoid the mistakes of the past. We must recognize a pattern in man’s behavior and the consequences of his actions. We do not live in a vacuum. Whatever we do has an enormous effect on the direction civilization takes and on what happens in this world.

Furthermore, Moshe ends the verse and says; SHE’AL AVICHA VEYAGEDCHA ZEKENECHA VEYOMRU LACH, “… ask your father and he will relate to you and your elders and they will tell you.” It is a regrettable trend today for children to down-play the advice and the teachings of their parents and elders. They accuse them of being old fashion and outdated. Moshe contradicts this attitude as well and counsels us to take their advice and their teachings. They have years of experience, so why should we make mistakes and “re-invent the wheel”?