Dvar Torah for Parshas Vaeira

       Parshas Vaeira contains the first seven of the Ten Makkos. Each makkah was specifically designed to target a different area of resistance for the Egyptians until they would finally give in and let the Bnei Yisrael leave. The meforshim go in depth on each makkah and bring out many different ideas. However, it’s not just from the makkos themselves that we learn new ideas, the circumstances around them teach us new things as well.

       By several of the Makkos, Paroh asks Moshe to daven to Hashem to remove the makkah from his people. The makkos were Frogs, Wild Animals, Hail, and Locusts (found in next week’s parsha). And by each one, Moshe agrees to daven for him. The last makkah in this week’s parsha, Barad/Hail, includes something more than the other ones. “וַיֹּ֤אמֶר אֵלָיו֙ משֶׁ֔ה כְּצֵאתִי֙ אֶת־הָעִ֔יר אֶפְרֹ֥שׂ אֶת־כַּפַּ֖י אֶל־יְהֹוָ֑ה הַקֹּל֣וֹת יֶחְדָּל֗וּן וְהַבָּרָד֙ לֹ֣א יִֽהְיֶה־ע֔וֹד” “Moshe said to him (Paroh), ‘When I leave the city I shall spread out my hands to Hashem; the thunder will cease and the hail will no longer be” (Shemos 9:29). Rashi explains that by this makkah Moshe had to leave the city in order to daven since it was full of Egyptian avoda zara and Moshe didn’t want to daven in such an environment.

       The Sifsei Chachamim asks a simple question on this Rashi. If the idolatry of Egypt prevented Moshe from davening in the city, how come it didn’t affect his tefillos by the Frogs and Wild Animals? Why was this time different? He provides two answers.

       First, by Barad, Paroh insisted Moshe daven immediately since the Barad was terrifying everyone. So Moshe needed to explain to him that he would not be able to daven immediately as he first had to leave the city. However, by the previous two instances, Moshe did not daven until the next day after meeting Paroh. Therefore, he didn’t need to tell Paroh where he would be when he would daven, since it wouldn’t make any difference.

       The second answer is as follows. We know that the avoda zara of the Egyptians was the sheep. Even though the sheep is an animal we utilize as well, even while we were still in Egypt, any that were being used for idol worship had to be treated like the avoda zara that they were. As long as they were around the city, Moshe couldn’t daven there. However, on a normal day, the sheep would be taken outside the city to graze, leaving the city empty of avoda zara. So by the first two times Moshe was asked to daven, he was able to stay in the city since the sheep weren’t around. However, before bringing the hail upon the Egyptians, Hashem had told Moshe to warn them to bring all their livestock into the house or they would be killed by the storm. There were many people who feared Hashem and decided to heed Moshe’s warning, meaning, that when Moshe went now to daven, he was in a city full of sheep! Therefore, only now was it necessary for him to leave the city. So now that Moshe says he has to leave the city since this was the only time he actually did!

Shabbat Shalom!

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Dvar Torah for Parshas Shemos

       In the beginning of Sefer Shemos, the Bnei Yisrael have grown from a family of 70 people to a mighty nation. Then, they were tricked into becoming slaves to Paroh and had little hope of freedom. But Hashem never forgot his promise to Avraham, Yitzchak, and Yaakov, and began to make steps to take them out.

       After centuries of slavery with no message from Hashem, the pesukim are suddenly flooded with references of Hashem remembering His obligations towards Bnei Yisrael. “וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ אֶת אַבְרָהָם אֶת יִצְחָק וְאֶת יַעֲקֹב. וַיַּרְא אֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים” “God heard their moaning, and God remembered His covenant with Avraham, with Yitzchak, and with Yaakov. God saw the Children of Yisrael; and God knew.” (Shemos 2:24-25). These four phrases appear and say that Hashem began to pay attention to the Bnei Yisrael, all within two pesukim; what is the meaning behind this sudden abundance of attention?

       The Ramban explains that the answer lies in the pasuk immediately preceding these two. “וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל מִן הָעֲבֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים מִן הָעֲבֹדָה” “The Children of Yisrael groaned because of the work and they cried out. Their outcry because of the work went up to God” (23). The meforshim explain that the word “וַיִּזְעָקוּ” “and they cried out”, means that they davened to Hashem to save them. Until this point, Hashem had hidden Himself from His nation, allowing them to suffer in slavery. But at this point, “וַיֵּדַע אֱלֹהִים”, Hashem once again knew Bnei Yisrael. Rashi explains this phrase that “He placed His eyes on them”, He stopped ‘ignoring’ their suffering and began to redeem them. This was significant because the Bnei Yisrael were not worthy of being redeemed at this point, yet because of their tefillos, Hashem redeemed them anyway.

       Says the Ramban, the Torah is sharing with us the secret for redemption. Even though they didn’t deserve it, because of their tefillos, the Bnei Yisrael in Mitzrayim were redeemed before their time. That’s why the pesukim give us (at least) four different references of Hashem’s obligations towards us; even though they weren’t worthy, because “וַיִּזְעָקוּ”, because they davened to Hashem, He was forced to change directions and redeem us earlier than expected.

       This principle is a secret of the universe that the Torah shares with us, and is applicable even nowadays. We don’t and can’t know how long our current exile will last, but by following this principle, we can force Hashem to ‘remember’ and pay attention to our situation. This will, b’ezrat Hashem, help bring us to our final redemption.

Shabbat Shalom!

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Dvar Torah for Parshas Vayechi

       In Parshas Vayechi, Yaakov prepares his sons for his impending death. He makes burial arrangements, blesses each one of his sons, and attempts to prepare them for the exile they are about to spend in Mitzrayim. The Meforshim discuss how each of these preparations can be connected to an event far into the future. The Dvar Torah I would like to discuss, however, deals with an event that was taking place at that time.

       When Yaakov realized he was about to die, he called in Yosef and gave him very specific instructions on where to bury him, including, “אַל־נָ֥א תִקְבְּרֵ֖נִי בְּמִצְרָֽיִם” “Please do not bury me in Egypt” (Bereishis 47:29). He follows that up with further instructions to be buried in Eretz Yisrael (See 47:30). Rashi gives three reasons as to why Yaakov wanted to be buried in Eretz Yisrael. 1) When the plague of Lice would occur, all the soil in Mitzrayim would be turned into lice and crawl all over his body (a very disrespectful end). 2) When Hashem eventually resurrects the dead, anyone buried outside of Eretz Yisrael will roll through underground tunnels until reaching Eretz Yisrael, which would be painful. 3) He was worried that since he had brought prosperity to Egypt, the Egyptians would make his burial spot into a shrine, turning him into an avodah zarah. Because of these three things, Yaakov wanted to make sure he would not be buried in Mitzrayim and yes to be buried in Eretz Yisrael.

       The Kli Yakar explains why all three explanations are necessary for a complete explanation. The first reason of lice by itself is not enough because Hashem could create many miracles to protect Yaakov’s body. Therefore, he explains that the first and third reasons are really connected. The reason the Egyptians would worship him would be because Hashem would inevitably perform a miracle to protect Yaakov’s body and it would not be touched by the lice while all the other graves would be covered with them. They would believe he possessed a special power that allowed him to remain clean.

       However, these two reasons are not enough by themselves because then Yaakov could be buried anywhere outside of Egypt; why would it be so important that he be buried in Eretz Yisrael? Once we factor in the pain of rolling in the tunnels, we understand why he had to be buried in Eretz Yisrael. But this reason is not enough by itself either since Yaakov specifically mentions that he doesn’t want to be buried in Mitzrayim, instead of simply saying that he wants to be buried in Eretz Yisrael. There must be other reasons why he specifically didn’t want to be in Mitzrayim, which we mentioned above.

Shabbat Shalom!

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No Dvar Torah This Week

Due to unforseen circumstances, there is no new Dvar Torah this week. Please click here for a previous year's Dvar Torah for Parshas Vayigash. We hope to return next week with a brand new Dvar Torah.

Shabbat Shalom!

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Dvar Torah for Parshas Miketz & Chanuka

       Parshas Mikeitz continues the story of Yosef and the brothers, but this time, the shoe is on the other foot. Yosef is raised from slavery to second-in-command of the entire country of Egypt by interpreting Paroh’s dreams. The dreams informed him that there would soon be seven years of plentiful food, followed by seven years of even worse hunger. Armed with this knowledge, Yosef prepared Egypt for these years, and eventually Egypt became the wealthiest country in the civilized world.

       During the famine, the entire world came to Egypt to buy food, including Yaakov’s family. When the brothers arrive, Yosef summons them to the palace, accuses them of being spies, and throws Shimon in jail until the brothers return with Binyamin. His purpose was to get them to do teshuvah for selling him, and he succeeded. The first step in this process is found in Perek 42 pasuk 21. “וַיֹּֽאמְר֞וּ אִ֣ישׁ אֶל־אָחִ֗יו אֲבָל֘ אֲשֵׁמִ֣ים | אֲנַ֘חְנוּ֘ עַל־אָחִ֒ינוּ֒ אֲשֶׁ֨ר רָאִ֜ינוּ צָרַ֥ת נַפְשׁ֛וֹ בְּהִתְחַֽנְנ֥וֹ אֵלֵ֖ינוּ וְלֹ֣א שָׁמָ֑עְנוּ עַל־כֵּן֙ בָּ֣אָה אֵלֵ֔ינוּ הַצָּרָ֖ה הַזֹּֽאת” “They then said one to another, ‘Indeed we are guilty concerning our brother inasmuch as we saw his heartfelt anguish when he pleaded with us and we paid no heed; that is why this anguish has come upon us.” The brothers finally recognized that they had wronged Yosef. However, one brother was quick to remove himself from the rest.

       Last week, we discussed how Reuven attempted to save Yosef by convincing the brothers not to kill him and how the pasuk goes out if its way to mention this fact. With the brothers finally admitting they were wrong, Reuven is quick to point out his role. “וַיַּ֩עַן֩ רְאוּבֵ֨ן אֹתָ֜ם לֵאמֹ֗ר הֲלוֹא֩ אָמַ֨רְתִּי אֲלֵיכֶ֧ם | לֵאמֹ֛ר אַל־תֶּֽחֶטְא֥וּ בַיֶּ֖לֶד וְלֹ֣א שְׁמַעְתֶּ֑ם וְגַם־דָּמ֖וֹ הִנֵּ֥ה נִדְרָֽשׁ” “Reuven spoke up to them, saying, ‘Did I not speak to you saying, ‘Do not sin against the boy,’ but you would not listen! And his blood as well--behold!-- is being avenged.” (42:22). But if we look back in Parshas Vayeishev, this isn’t what Reuven said at all! (See 37:22.) What is Reuven’s accusation here?

       The Ohr HaChaim points out that the word “לֵאמֹר” is brought twice in the pasuk, quoting Reuven’s current statement, and when Reuven bringing up his previous statement from Vayeishev (which we asked isn’t what he actually said); this is not the typical style of the Torah. Based on this and our question, he explains the story like this.

       The brothers said that they were being punished because they ignored Yosef’s pleas for help. Reuven answered them that he had not sinned against Yosef; he had heard Yosef’s pleas and had done what he could to save him. And even though he wasn’t explicit in telling the brothers they should bring Yosef back home, all he said was they shouldn’t kill him, the intent behind his words was that they shouldn’t do anything at all towards Yosef. So the first ‘לֵאמֹר’ is to show that Reuven was separating himself and speaking towards the brothers, and the second is a quote of sorts, of what he meant to say in Vayeishev.

       How could Reuven assume the brothers would take his hint? Actually, if you take his statement at face value, he suggested they throw Yosef in a pit full of poisonous animals while the brothers decided to sell him. If anything, the brothers did more to save Yosef’s life than Reuven did! What right does Reuven have now to blame the brothers?

       The Ohr HaChaim says an important idea here. When Reuven said to throw Yosef in the pit, he said, “וְיָד אַל תִּשְׁלְחוּ בוֹ” “Let us not send a hand against him” (Bereishis 37:22). The main purpose behind Reuven’s idea to throw Yosef in the pit was to get him out of the hands of the brothers and into the hands of Hashem. Humans are given the great gift of choice; we can choose our own path in life. This power is so great that we can even kill someone who is not supposed to be killed! Even if Hashem has not decreed that this person should die, a person’s free-will gives him the ability to do so anyway.

       By keeping Yosef in the hands of man, even by selling him, the brothers were still placing Yosef in peril. However, Reuven had the idea to throw him in the pit with dangerous animals; animals have no free-will, they must do exactly what Hashem wants. If Hashem had not decreed that Yosef should die, then the animals would not be able to kill him. By saying “וְיָד אַל תִּשְׁלְחוּ בוֹ”, Reuven hoped to remind the brothers of this idea, and when they agreed to throw Yosef in the pit, he thought they had gotten the message. When he came back later and discovered that they had sold him, he realized that it hadn’t gotten through at all. Therefore, at this time, he can with total confidence tell the brothers how they had messed up without including himself.

Shabbat Shalom!

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Dvar Torah for Parshas Vayeishev

       Parshas Vayeishev begins perhaps the most difficult story in the Torah, Yosef being sold into slavery by his brothers. Why Yosef antagonized the brothers, why the brothers believed they were justified in selling Yosef, why this was necessary in order to get Yaakov to go to Mitzrayim, are just some of the questions that require an explanation. But during all this, there is a detail discussed in Chazal that reveals an amazing idea.

       When the brothers began to deal with Yosef, they first decided that he deserved to be killed (again, another question that requires an explanation). However, Reuven stepped in and stopped them. “וַיִּשְׁמַע רְאוּבֵן וַיַּצִּלֵהוּ מִיָּדָם” “And Reuven heard, and he rescued him from their hand” (Bereishis 37:21). He convinces them to instead throw Yosef in a pit where he would die of natural causes instead of directly by their hands. However, pasuk 22 reveals to us that his intentions all along were to come back later and rescue Yosef himself. The medrash discusses this and explains that this shows us that a person should perform every mitzvah with a full heart and true intentions. If Reuven had known that for this small act of placing Yosef in the pit, Hashem would write this deed in the Torah and give Reuven credit for saving Yosef’s life, he would have carried Yosef back to Yaakov on his own shoulders (Vayikra Rabba 34:8). Meaning, he would have had even truer intentions and a bigger heart.

         Rav Yaakov Kaminetzky asks a simple question on this medrash. Was the only reason Reuven would have carried Yosef back in order to receive more prestige by having his actions written in the Torah for everyone to see? Let’s say Hashem wouldn’t have written it down, didn’t Reuven still have an obligation to do more to save his brother?

       When Reuven saved Yosef, he thought he was saving his brother’s life, a great act in of itself. However, if he would have brought him back home, he could have prevented the entire family from going down to Mitzrayim! He didn’t realize this simple action could have historical consequences. If he would have understood the potential of this situation, that this small act justified a pasuk in the Torah, and an even bigger act would have had an even bigger generational impact, of course he would have done even more! It’s not about the honor that comes with being mentioned in the Torah, it’s about the understanding of your place in history and what your actions mean.

       Continues Reb Yaakov, the same is true nowadays. Even though nothing can be added to the Torah, it doesn’t mean that our acts don’t have value; that they don’t have the potential to change the world. The medrash ends by saying that now that there are no prophets to write down the good deeds of the Jews, Hashem, Eliyahu, and Mashiach write them down. When Mashiach comes, they will be told publicly in order to inspire the nation. Every good deed is accounted for, and every deed done by a Jew can shape the future of our nation. So why settle for a small act? Even the smallest acts have value; maximize the intent of the act in order to maximize the impact on the Jewish People.

Shabbat Shalom!   

Click here for a previous Dvar Torah for Parshas Vayeishev

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Dvar Torah for Parshas Vayishlach

       Yaakov’s journey back to Eretz Yisrael took two years, with a number of events happening to him and his family on the way. Parshas Vayishlach discusses this two year journey from his showdown with Esav until he finally reached home. One event on the way was the story of Dina and Shechem.

       Yaakov settled with his family at the outskirts of the city of Shechem. When his daughter Dina went out to observe the women of the city, she was kidnapped by the prince, also named Shechem, and taken to his palace. Soon, Shechem fell in love with Dina and wanted to marry her; however, even though he had kidnapped her, he didn’t feel right marrying her without her father’s agreement. So he went with his father, King Chamor, to ask Yaakov for permission to marry Dina.

       Yaakov allowed his sons to deal with the situation, and led by Shimon and Levi, they came up with a plan to exact revenge. They told Chamor and Shechem that they would happily give Dina to Shechem and in addition, they would become a part of the economy and culture of the city. However, they would only agree to this if every man in the city was given a Bris Milah. Shechem quickly agreed and they convinced their subjects to receive Milah.

       On the third day after the milah, which we learn is the most painful day, Shimon and Levi attacked the city, killing every man, including Shechem and Chamor, and rescued Dina from the palace. Upon learning about what they did, Yaakov claimed that they had put the entire family in grave danger from the surrounding nations. Now that they were a threat, everyone would try to attack them to protect the,mselves! Shimon and Levi reply simply, “הַכְזוֹנָה יַעֲשֶׂה אֶת־אֲחוֹתֵנוּ” “Should he treat our sister like a harlot?” (Bereishis 34:31). This answer seems to pacify Yaakov, who gives no reply, and the story ends.

       Rabbi Yaakov Kaminetzky explains that Yaakov actually did respond to Shimon and Levi, but only much later. In Parshas Vayechi, before he dies, Yaakov imparts a bracha onto each of his sons. However, what he tells Shimon and Levi seems more like a curse than a blessing. “אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל” “I will separate them within Yaakov, and I will disperse them in Yisrael” (49:7). The common explanation given for this pasuk is that together, Shimon and Levi could cause a lot of trouble; just look at what happened in Shechem! Therefore, Yaakov decreed that they should be kept separate from each other so that nothing like this could happen again.

       Rashi brings a different explanation. Yaakov was establishing that the tribes Shimon and Levi would have to travel from town to town throughout Eretz Yisrael as the teachers of Torah, and the scribes writing Sifrei Torah and other holy objects. While other tribes also had a responsibility to learn Torah, the education of the nation was placed in the hands of these two tribes. This, says Reb Yaakov, was a direct response to their attack on Shechem.

       All the brothers were understandably upset about what happened with Dina, and they all together planned how they would be able to get her back and take revenge on Shechem. However, Shimon and Levi took it farther than everyone else. By saying “הַכְזוֹנָה יַעֲשֶׂה אֶת־אֲחוֹתֵנו”, they showed that they actually felt the pain of their sister in terms of what she was going through and what her life would be like following this episode. While all the brothers shared these feelings, they did not feel it to the depths that Shimon and Levi did. Therefore, it was Shimon and Levi who went out and killed the city, and when they were confronted about it, had the perfect excuse, “הַכְזוֹנָה יַעֲשֶׂה אֶת־אֲחוֹתֵנו.” They could not settle their feelings until they had exacted revenge on the whole city, not merely weakened them enough to go in and take Dina back.

       Yaakov recognized this attitude, and rewarded them by making them the teachers of Torah. These were the only people who could be motivated to travel from town to town without rest, never having time to stay at home, living life on the road, dealing with all the challenges and frustrations that come with educating large amounts of people. People who have a burning desire to spread the word of Hashem, who do more than what they are obligated in because they feel the responsibility, and can connect that they feel from their perspective. These were the perfect people to be responsible for teaching Torah to Bnei Yisrael.     

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Vayishlach

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