Dvar Torah for Pesach 5773/2013

       The Hagadah is a stimulating collection of stories, drashos and songs, some of which we are more familiar with and some less. The Hagadah in general has always been something that I enjoy working on. Much of what we read in it is taken for granted but in reality has a lot of depth for its’ position in the Hagadah as well as its’ own meaning.

       One example is the paragraph found close to the beginning of Magid. “מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבְּי עֲקִיבָא וְרַבִּי טַרְפוֹן שֶהָיוּ מְסֻבִּין בִּבְנֵי בְרַק, וְהָיוּ מְסַפְּרִים בִּיצִיאַת מִצְרַיִם כָּל אוֹתוֹ הַלַּיְלָה עַד שֶׁבָּאוּ תַלְמִידֵיהֶם וְאָמְרוּ לָהֶם: רַבּוֹתֵינוּ, הִגִּיעַ זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית”. Five of the greatest rabbis of the generation all spent the Seder together in Bnei Brak, the hometown of Rabbi Akiva, one of the rabbis in the story. The Leil Shimurim asks that since Rabbi Akiva was not the greatest rabbi at this Seder, why did they all come to his town as apposed to one of the other Rabbi’s cities? Furthermore, one of the rabbis at the Seder, Rabbi Eliezer, was of the opinion that you had to spend every holiday with your family in your own house so what was he doing in Bnei Brak with Rabbi Akiva?

       To answer, he brings the famous Gemarah at the end of Maseches Makkos (24a-b) where Rabban Gamliel, Rabbi Elazar ben Azariah, Rabbi Yehoshua and Rabbi Akiva were walking by the ruins of the Beis Hamikdash when they saw a fox running out of the ruins. All the rabbis started crying except for Rabbi Akiva who began to laugh. When asked to explain apparently strange behavior, he replied that there was a prophecy which connected the prophecies of Uriah HaKohen and Zechariah HaNavi. Seeing how these two men lived in two completely different eras, what could be the connection between them? Rabbi Akiva explained, “אלא תלה הכתוב נבואתו של זכריה בנבואתו של אוריה באוריה כתיב (מיכה ג, יב) לכן בגללכם ציון שדה תחרש [וגו'] בזכריה כתיב (זכריה ח, ד) עוד ישבו זקנים וזקנות ברחובות ירושלם עד שלא נתקיימה נבואתו של אוריה הייתי מתיירא שלא תתקיים נבואתו של זכריה עכשיו שנתקיימה נבואתו של אוריה בידוע שנבואתו של זכריה מתקיימת” “The pasuk is making the prophecy of Zechariah dependent on the prophecy of Uriah. (Uriah’s prophecy has to do with the destruction of the Beis Hamikdash while Zechariah’s has to do with the future redemption.) …Until Uriah’s prophecy was fulfilled, I could not know for sure that Zechariah’s would be as well. Now that I see that Uriah’s has been fulfilled, I know that so will Zechariah’s.” (Makkos 24b). With this explanation, the other Rabbis declared that they had been consoled over the destruction of the Beis Hamikdash.

       This was Rabbi Akiva’s special middah, even in the darkest moments, he had the ability to see the light of cheirus, freedom, right around the corner. Even when the ruins of the Beis Hamikdash still sat smoldering on the Temple Mount while wild animals ran amongst them, he was able to visualize the future when the Beis Hamikdash would again stand tall in all its’ glory. This same perspective was needed when Bnei Yisrael were in Mitzrayim. No slave had ever escaped from Mitzrayim and by the time the Plagues began, the entire nation had been enslaved for over 200 years; from every logical standpoint, there was no way they could escape from Mitzrayim. Perhaps we can say that this ability to see cheirus is the attribute of the entire holiday of Pesach.

       For this reason, explains the Leil Shimurim, these great Rabbis all gathered by Rabbi Akiva. Rabbi Akiva’s words by the ruins of the Beis Hamikdash had greatly consoled them over the destruction. And in order to show him the proper appreciation, they came to visit him in his city, on his holiday, the holiday which requires you to see cheirus, Rabbi Akiva’s middah.

       Let us take this to heart and concentrate this Pesach on seeing the potential for our own personal cheirus, whatever level it might be on or whatever issue it might be for, ultimately culminating in cheirus from this galus and the rebuilding of the Beis Hamikdash. Then we may truly understand and unleash what Pesach is all about. May this be the chag that we achieve complete cheirus.

L’Shana Haba’a B’Yerushalayim!

Chag Kosher V’Sameach!     

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Dvar Torah for Parshas Tzav

With Pesach coming up, there is no new Dvar Torah this week. Please enjoy the Dvar Torah for Parshas Tzav from last year by clicking here.
B'Ezras Hashem, we will be sending out the Dvar Torah for Pesach before Chag begins.

Shabbat Shalom!

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Dvar Torah for Parshas Vayikra

       As Sefer Shemos ended with the construction of the Mishkan, Sefer Vayikra deals with its’ service. This includes the halachos of the different korbanos (sacrifices) and the people who will be bringing them. Sefer Vayikra is also known as Toras Kohanim since the Kohanim are the ones responsible for dealing with the korbanos and that this sefer discusses the laws which apply to them due to their special status.

       At the beginning of the parshah, in Perek 1 Pasuk 2, the pasuk says, “דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אָדָם כִּי יַקְרִיב מִכֶּם … "תַּקְרִיבוּ אֶת קָרְבַּנְכֶם “Speak to the Children of Yisrael and you shall say to them: When a man from among you brings a sacrifice…you shall bring your sacrifice” (Vayikra 1:2). The Kli Yakar points out that the first half of the pasuk addresses a single man, “אָדָם”, bringing a korban while the end of the pasuk switches into the plural form. What is the meaning behind this switch?

       We learn in Parshas Bereishis that the very first people to bring a korban were Kayin and Hevel. The story is well known; Kayin had the idea to bring a korban to Hashem and brought some wilted flax. Hevel copied his older brother but instead brought a lamb as a sacrifice. Hashem accepted Hevel’s korban but not Kayin’s and Kayin ended up killing his brother out of jealousy.

       The reason Kayin’s korban was not accepted is obvious; the point of a korban is to atone for the soul of the one bringing it. That is why we bring an animal, so that the animal’s soul should take the place of ours. By bringing his korban from one of the most inferior plants around, Kayin showed that he did not grasp the idea of bringing a korban. But even though Hevel’s korban was accepted, he also made a mistake. A korban is supposed to be brought out of a person’s own want and desire to give Hashem a gift. The only reason Hevel brought one was because he was jealous of Kayin’s idea and wanted to do exactly what he had done. This is not the proper attitude to take when bringing a korban.

       The Kli Yakar explains that this is exactly what the pasuk is teaching us. When the pasuk starts off in the singular tense with the word “אָדָם”, it actually is referring to Adam Harishon, the first man. When Adam brought his korban, he was alone in the world; therefore, he could only have brought the korban out of his own desire to give a gift to Hashem. This is how the pasuk shows us not to fall into the same trap as Hevel. The middle part of the pasuk (which we did not quote before) says that the korban should be brought from animals, and the last part of the pasuk reads, “תַּקְרִיבוּ אֶת קָרְבַּנְכֶם”. While the word korban is usually translated as sacrifice, it is also used to represent the best part of the animal, the part which you usually save for yourself. Here the pasuk is warning you not to make the same mistakes as Kayin, that you should not bring plants as korbanos and you should make sure that the best part is set aside for Hashem and not for yourself.

May we soon be zoche to bring korbanos in the Beis Hamikdash with all Klal Yisrael.

Shabbat Shalom!  

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No Dvar Torah This Week

Due to unforeseen circumstances, there is no new Dvar Torah this week. Click here for last year's Dvar Torah on Parshas Vayakhel-Pekudei and here for last year's Dvar Torah on Parshas Hachodesh.
We will, B'ezras Hashem, return next week with a new Dvar Torah.

Shabbat Shalom!

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Dvar Torah for Parshas Ki Sisa (Parshas Parah)

       In the midst of the joy of receiving the Torah and preparing to build the Mishkan, Bnei Yisrael stumble into what remains the biggest sin in Jewish History. It is the sin of the עגל הזהב, the Golden Calf, and it is discussed in this week’s parshah, Parshas Ki Sisa. Even though most of the nation did not participate in the actual sin, everyone was held responsible since they did not do enough to stop it. In fact, Chazal tell us that there is no punishment which is given, even nowadays, which does not contain at least a little part of punishment for the Golden Calf.

       After Bnei Yisrael realize their wrongdoing, the pasuk says, “וַיִּשְׁמַע הָעָם אֶת הַדָּבָר הָרָע הַזֶּה וַיִּתְאַבָּלוּ וְלֹא שָׁתוּ אִישׁ עֶדְיוֹ עָלָיו” “The people heard this bad tiding and they grieved; and they, each man, did not put on his crown” (Shemos 33:4). The very next pasuk then says, “וַיֹּאמֶר יְהֹוָה אֶל משֶׁה אֱמֹר אֶל בְּנֵי יִשְׂרָאֵל … "וְעַתָּה הוֹרֵד עֶדְיְךָ מֵעָלֶיךָ “Hashem said to Moshe, ‘Say to the Children of Yisrael…And now remove your crown from upon you” (33:5). The question is obvious; the People had already taken their crowns off on their own in Pasuk 4, why does Hashem have to tell them to take them off in Pasuk 5 when they’ve already done that?

       The Maskil L’David, a commentary on Rashi, explains that when Bnei Yisrael said “נעשה ונשמע” “We will do and we will hear”, at Har Sinai, they were each given two crowns, one for each statement. When Bnei Yisrael took off their crowns on their own, they took off the crown for “We will do”, the statement which meant that they would keep the mitzvos. As they had now sinned, they didn’t feel qualified to continue wearing them. However, the crown for “We will hear”, they left on since that represented their commitment to learning the Torah which they would certainly continue to do. However, Hashem told Moshe to tell them to take off the second one as well since you cannot learn the Torah without keeping the Mitzvos and vice versa.

       The Kli Yakar gives a second explanation for these pesukim. He explains that the first crowns Bnei Yisrael took off, refer to the crowns they wore as part of their clothing. Because of their extreme wealth, each person wore a crown decorated with diamond and jewels. However, they did not remove the crowns they were given at Har Sinai since they thought that doing so would look as if they were completely throwing off the Yoke of Torah. It would appear as if they were saying, ‘we know longer have any portion in the Torah or its’ crown.’ So Hashem had to tell them that taking off their crowns would not make such a statement, however, they could still no longer continue to wear them.

       He learns this out from the fact that in Pasuk 4, the people are referred to as “אִישׁ”, as individuals, corresponding to their personal jewelry which was different depending on each person’s level of wealth. In Pasuk 5 however, Hashem tells Moshe to tell Bnei Yisrael to take off their crowns, the crowns they received together as a nation. This is followed up by Pasuk 6 which says, “וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֵב” “So the Children of Israel were divested of their crown from Mount Choreb” (33:6). Mount Choreb is another name for Har Sinai, meaning that these crowns were received by the giving of the Torah, the way the Kli Yakar explains.

       The Maftir for this week is Parshas Parah which discusses the halachos of the Parah Adumah, the Red Heifer which was used to purify people who were impure as a result of being in contact with a dead body. Chazal explain that the connection between the Parah Adumah and the Golden Calf is that the mother (the Heifer) should come and clean up the mess made by the baby (the Calf). May this be the year where the punishment for the Golden Calf is lifted and the Parah Adumah is returned to us with Mashiach and the building of the Beis Hamikdash.

Shabbat Shalom!

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Dvar Torah for Parshas Zachor/Purim 5773 (2013)--Week of Parshas Tetzaveh

AIMeMTorah would like to thank Daniel Sax for writing this week's Dvar Torah.

       Every year on the Shabbos before Purim, we fulfill a Torah commission to read Parshas Zachor. It includes the commandment of remembering Amalek and what they have done to the Jewish people, and our instruction to eliminate them not only physically but spiritually as well.  The commandment is so extensive that we are told to eradicate Amalek’s animals as well, so that we leave no trace of Amalek’s existence in this world.

       On Purim we read, “מִלְחָמָה לַיהֹוָה בַּעֲמָלֵק מִדֹּר דֹּר”  “…a war for Hashem against Amalek from generation to generation” (Shemos 17:16). It also says in Parshas Zachor, “זָכוֹר אֵת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם. " אֲשֶׁר קָרְךָ בַּדֶּרֶךְ “Remember what Amalek did to you on the way, when you went out of Egypt. How he happened upon you on the way…” (Devarim 25:18-19). A popular question asked is to why is the word “way” repeated? 

       Amalek attacked the Jewish people immediately following their exodus from Egypt. This was a real test for the Jews. They had just received the Torah with G-d declaring them as His people; and suddenly, just as the Jews seemed vulnerable, Amalek attacked, albeit unsuccessfully. Amalek has since haunted the Jewish People until this very day.  We can see a clear trend as to when Amalek attacks. The attacks come every time the Jews are in a transition period.  Right after the Torah was given we were attacked, Shmuel HaNavi had an endless fight with Agag—the king of Amalek, following the destruction of the first Beis Hamikdash (Holy Temple) we were threatened by Haman as part of the Purim miracle, and even recently following the declaration of the State of Israel we were attacked by our surrounding neighbors. All these were moments of transition when the Jewish people were perhaps most vulnerable. Choosing to attack only at these times displays the cowardice of the Amalek nation. 

       The first time the pasuk says “way” refers to that present time in the desert when the Jews were closest to G-d and Amalek came to battle for the first time. The repetition of the word “way”, ties into the first pasuk we quoted from Shemos. Although Amalek was defeated in the desert, they continued to strike from generation to generation and into the modern era. It will be an endless war until we can completely eradicate Amalek as we are commissioned too. Achieving this will lead to the rebuilding of the third Beis Hamikdash where there will be no Amalek to come against us.

       Haman was a descendant of Agag, the king of Amalek in the times of the Prophets. The reason why we read Parshas Zachor on the Shabbos prior to Purim is because Megillas Esther (The Book of Esther) is one of the Jewish People’s many battles with Amalek.  Haman threatened to wipe out every single Jew in the world but did not succeed. G-d is never directly mentioned in the story of Purim but we know that He was “hidden” throughout the 14 year time period of the Megillah. But even without G-d’s “direct” presence, Mordecai, Esther, and the Jewish People prevailed and defeated Amalek once again. This is a lesson that we can apply for ourselves today.  G-d is “hidden” in our time and Amalek continues to discreetly threaten us, but if we remain true to G-d’s with Torah and Mitzvos, we will come out on top just like Mordecai and Esther did. 

Shabbat Shalom and A Frailichin Purim!

Daniel Sax studied at Yeshivas Derech Etz Chaim in Jerusalem. He currently studies in Duquesne University. He is a first-time contributor to Ancient Ideas for the Modern Mind.

Click here for last year's Dvar Torah on Purim

Click here for last year's Dvar Torah on this week's parsha, Parshas Tetzaveh

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Dvar Torah for Parshas Terumah

       In this week’s parshah, Parshas Terumah, Hashem begins describing to Moshe the design and structure of the Mishkan and its’ utensils. The parshah begins with Hashem telling him the materials that will be required for the building and how they will be collected. “דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי. וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחֹשֶׁת." “Speak to the Children of Yisrael and they shall take to Me a portion, from every man whose heart will motivate him you shall take My portion. This is the portion that you shall take from them: gold, and silver, and copper” (Shemos 25:2-3). Rashi asks in Pasuk 2, how come the pasuk mentions this “תְּרוּמָה”, the donations, three different times? He explains that there were three different things Bnei Yisrael had to donate for. The first donation was the Half-Shekel donation mentioned in Parshas Ki Sisa, and which we read about last week in Parshas Shekalim, which was required for all adult males and was used to pay for the sockets of the pillars of the Mishkan. The second was also required of all adult males and was used to pay for the communal korbanos. The third one was for materials for the Mishkan building, and was optional and open to every person.

       The Kli Yakar asks several questions on these pesukim. First of all, how come the first two תרומות are applied to Hashem (“they shall take to Me a portion”, “you shall take My portion” [25:2]) and the third is not (“the portion you should take from them” [25:3])? Secondly, how come by the first two, the language of “יקח”, taking, is mentioned before the תְּרוּמָה and by the third it’s mentioned afterward? Finally, we brought Rashi who explained that the first two sets of donations, mentioned in Pasuk 2, were mandatory while the third was optional. So how come in Pasuk 2, by the two mandatory donations, the Torah writes, “מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ” “from every man whose heart will motivate him”, it’s a required donation! It has nothing to do with how a person feels about donating!

       The Kli Yakar begins by explaining that since the first two sets of donations were required, no one could stop the collectors from collecting the money from the people. Therefore, the pasuk mentions the taking before the donating itself since the money will be taken regardless of whether the people want to give it. The third donation, however, is optional so the donating is mentioned before the taking. This is also why the first two donations are attributed to Hashem, since you are required to give them up. The third however, is completely up to the donator to give or not. Therefore, the donation is completely attributed to the people.

       He then proceeds to explain the pasuk thusly: “דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה”, appoint people to collect the donations from the people; however, the collectors must first donate themselves. “מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי” When you collect from the nation, there will be people for whom “דוה ליבם”, their hearts will be sad from having to give (similar to the words in the pasuk, “אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ”). The collection from these people should be done by Moshe and Aharon themselves since no one will argue with them over having to give. When the pasuk says, “תִּקְחוּ אֶת תְּרוּמָתִי” “you shall take my portion”, “you” it is referring to Moshe and Aharon.

       The Kli Yakar then gives a second answer the first question. We have seen in many places that Hashem rests his shechinah only where people act with humility and removes himself when there is arrogance. The fact that the first two donations were mandatory means that everybody was giving the exact same amount. As a result, there could be no arrogance connected to the first two  תרומותsince no one person’s donation was more than the anyone else’s. Therefore, Hashem connects his name to them. (“they shall take to Me a portion”, “you shall take My portion”). However, the donations to the Mishkan had no set amount; some people gave more and some less. Because of this, there was a potential for people to hold themselves above the others because of their larger donations. Therefore, the Torah does not attribute the donations directly to Hashem.

Shabbat Shalom!    

      

Click here for last year's Dvar Torah on Parshas Terumah 

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