Dvar Torah for Parshas Lech Lecha

       In Parshas Lech Lecha begins the journey of Avraham Avinu as he travels to Eretz Yisrael and so forges the destiny of his future children, the Bnei Yisrael. We read about his first encounter with God, when he is given the promises of children and Eretz Yisrael, and makes the famous Covenant of the Parts with God in which God promises that Avraham’s descendants will become His chosen nation. In this sense, the basic foundation for Bnei Yisrael is set up for all time in this parshah. You might call it the beginning of the rest of the Torah! It is the promise of Eretz Yisrael that I would like to focus on this week.

       It says in Perek 13 Pasuk 14-15, “שָׂא נָא עֵינֶיךָ וּרְאֵה מִןהַמָּקוֹם אֲשֶׁראַתָּה שָׁם צָפֹנָה וָנֶגְבָּה וָקֵדְמָה וָיָמָּה…” “…Raise now your eyes and look out from where you are: northward, southward, eastward and westward” “כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ עַד עוֹלָם” “For all the land that you see, to you will I give it, and to your descendants forever.” (Bereishis 13:14-15) Skipping to Pasuk 17, it says, “קוּם הִתְהַלֵּךְ בָּאָרֶץ לְאָרְכָּהּ וּלְרָחְבָּהּ כִּי לְךָ אֶתְּנֶנָּה” “Arise, walk about the land through its length and breadth! For to you will I give it.” (13:17) In these pesukim, Hashem is telling Avraham to travel throughout the entire country of Israel, so he could see what he and his children were getting. It almost sounds as if Hashem is showing off his gift like a proud parent, which is exactly what he is doing.

       The Kli Yakar points out two discrepancies between these two separate “commandments” to explore Eretz Yisrael. First off, the first pasuk tells Avraham to simply look at the land, implying that all that is necessary for him to finalize his acquisition of it is to observe it from where he stands. However, Pasuk 17 tells him that he must go and explore every inch of the land on foot! This implies that he must walk through every corner of the land in order for it to become his! Secondly, in Pasuk 15, Hashem tells Avraham that he is giving the land to him, “וּלְזַרְעֲךָ עַד עוֹלָם” “and to your descendants forever.” In Pasuk 17, however, the pasuk only says that the land will be given to Avraham with no mention of his children at all!

       The Kli Yakar answers that there were two sections of Eretz Yisrael that Avraham had to acquire, the physical part and the spiritual part. At this point in time, Avraham was camped in a city called Beit-El, which is now the spot of Har Habayit, the Temple Mount. And while there was no temple built at the time of Avraham, or nowadays for that matter, that spot is directly lined up with the Temple, which is constantly erect, in heaven. Because of this, there exists a latent presence of God on the mountain regardless of whether we see any physical manifestation of it. This presence is so strong, says the Kli Yakar, that one who merely glances at this spot is immediately imbued with a spirit of holiness and purity. Hashem constantly keeps watch over that spot and anyone who comes there is immediately seen by Him. Therefore, anyone who comes will “see” God as well, and will receive this spirit, all it takes is looking at this spot. However, this only takes affect at the Temple Mount itself, nowhere else in the world, even in Eretz Yisrael itself, does this happen. So Hashem was telling Avraham to look around the spot where he was living in order that he would reach a level of holiness and purity which could not and still cannot be reached anywhere else in the world.

       Furthermore, this spirit of holiness will never leave him and will even be passed to his descendants, even if they do not see the Temple Mount! This is why the first pasuk makes specific mention that God will give the land to Avraham’s children after him, it is referring to this spiritual effect.

       The physical acquisition of Eretz Yisrael works differently, it must be done by showing physical ownership. Therefore, Avraham was required to walk through the entire country and only then could he officially claim the land as his own. Furthermore, we are told that if we sin, we will lose Eretz Yisrael. Therefore, Hashem could not promise to Avraham that his physical claim on Eretz Yisrael would go to his children as well.

Shabbat Shalom!

Click here for last year's Dvar Torah for Parshas Lech Lecha

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No Dvar Torah this week

Due to unforeseen circumstances, there is no new Dvar Torah this week. Please enjoy last year's Dvar Torah for Parshas Noach by clicking here.

Shabbat Shalom!

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Dvar Torah for Shabbos Chol Hamoed and Simchas Torah

In honor of Shabbos Chol Hamoed and our finishing the Torah next week on Simchas Torah, I present to you a project I have been working on for a few months titled "The Themes of Sefer Devarim". I hope you enjoy. This Dvar Torah is being published on our Nation's Wisdom blog. You can read this piece by clicking here.

Shabbat Shalom!

Click here for the Dvar Torah on Succos

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Dvar Torah for Succos

This Dvar Torah is adapted from the sefer דרש משה, by R’ Moshe Feinstein.

       “כי בסוכות הושבתי את בני ישראל” I had Bnei Yisrael live in Succahs” (Vayikra 23:43). This pasuk is referring to that when the Jews were traveling in the desert, Hashem built Succahs for them to live in all forty years. There is a machlokes in Maseches Sukkah (11b) between R’ Akiva and R’ Eliezer if they were made of the ענני כבוד (clouds of glory) or if they were actual wooden Succahs. According to the opinion that they were actual Succahs, why would the pasuk have to mention them? If they were made out of clouds, I could understand why the pasuk would make a big deal out of it, but plain wooden huts? Why?

       There is a gemarah in Maseches Avoda Zara (3a) that Hashem will in the future judge the nations of the world for their ability to do mitzvos with a Succah. Since there is very little financial obligations with a Succah, it is considered an easier mitzvah to undertake. The gemarah continues that Hashem will make it very hot until they will finally leave the Succah, kicking it as they leave. There are two questions with this. First of all, Rava holds that if you are pained by sitting in the Succah (by cold, heat, rain, etc.), you are allowed to sit inside. Secondly, why use specifically a Succah?

        The answer to these questions lies in the meaning of Succos. Succos comes at the time of year when all the grain has been collected and a person’s storehouses are full. It is very easy for a person to sit back and revel in his accomplishments. Therefore, Hashem commanded us that for a week we should leave our houses and brave the elements outside. This shows that He is control of everything; our accomplishments are only as a result of his help and blessings. Also, to show that this world isn’t permanent so too our accomplishments in this world are worthless unless we are receiving reward for them in Olam Habah.

       This principle can help us understand the gemarah in Succah. Most people live their lives thinking that this world is permanent; the Succah serves as a reminder to them of the true purpose of this world. For these people, we tell them about the Succah made of ענני כבוד which were pieces of Hashem’s glory on Earth and which serve as a symbol to us nowadays of what we can have with living a life of Torah, that even while they sit in their houses doing chores, it is for the sake of heaven. However, people who have already achieved this level in this world and do not need this reminder, we still remind them that this world is only preparation for the next. We do this by having them sit in the Succah, even if it is only made of wood.

       So both R’ Akiva and R’ Eliezer agree that the B’nei Yisrael, who had gotten to the level where they received the Torah directly from Hashem, lived in Succahs made of the ענני כבוד in the desert, they are not arguing what they lived in. They are merely explaining this idea. R’ Eliezer says that it is possible for every person to reach the level of the Jews in the desert who were worthy of Succahs made of ענני כבוד. R’ Akiva adds that even someone who has reached this level can still use the reminder and live in a Succah of wood. Therefore, if it will be uncomfortable for you to sit in the Succah, you are not obligated to, because this lesson cannot be learned if you cannot accept living in the Succah. May we all be zoche this Succos to absorb the lesson of the Succah and get all the enjoyment that comes with this chag. As it says in the pasuk, “וּשְׂמַחְתֶּם לִפְנֵי יְ־הֹוָ־ה אֱלֹהֵיכֶם שִׁבְעַת יָמִים” “and you shall rejoice Hashem your God, for a seven day period” (Vayikra 23:40).

 Chag Sameach!

Click here for last year's Dvar Torah on Succos

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Dvar Torah for Parshas Haazinu (Prep for Succos)

       This week’s parshah, Parshas Haazinu, is in fact a song. Over the last few parshahs, Bnei Yisrael have accepted the yoke of Torah upon themselves and learned what will happen to them if they do not keep it as well as the concept of Teshuvah if they should go astray. In this week’s parshah, Moshe sings this song to the nation which, in poetic form, weaves together all these concepts in one final lesson from Moshe Rabbeinu. Because of the poetic form, this parshah is very difficult to comprehend, but thanks to the commentary of Rashi, we can begin to make sense of it.

       The first pasuk in the parshah says, “הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי” “Give ear, O heavens, and I will speak; and may the earth hear the words of my mouth”. (Devarim 32:1) Rashi explains that the heaven and earth will be the witnesses to Bnei Yisrael having received Moshe’s warning if they do go against the Torah. Rashi gives two reasons why specifically the sky and the land. First, the fact that these two elements of creation are everlasting makes them the perfect witnesses. If Bnei Yisrael don’t keep the Torah, even though Moshe or anyone else from that generation will not be around to testify against them, the earth and sky will be. Secondly, they are the perfect witnesses since not only can they testify against Bnei Yisrael, they can carry out the sentence! If Bnei Yisrael are deserving, the sky will give rain and the earth will give crops. However, if they are not keeping the Torah, then the opposite will occur.

       The Kli Yakar asks, how are these two different reasons? Can the sky and the earth actually give testimony? Obviously their testimony will be given by their actions (i.e. that they will either produce or not produce), meaning that our two reasons are one and the same!

       He answers using a gemarah in Shabbos (88A) which asks, why is there an extra letter “ה” in the pasuk of “ויהי ערב ויהי בקר יום הששי” “And it was evening and it was morning, the Sixth Day”, in Parshas Bereishis (1:31)? Grammatically, the letter “ה” adds an extra significance to a word, so why is it needed here to tell us about the sixth day of creation? The gemarah answers that it teaches us that in the future, the sixth day of the month of Sivan (the numerical value of the letter “ה” is five) will be of special significance. On that day, Bnei Yisrael will decide whether or not to accept the Torah, and if they choose not to, then the world will cease to exist at that moment.

       This, says the Kli Yakar, is Rashi’s first answer. When Rashi says that the heaven and earth are everlasting, he means to say that the fact they are still in existence proves that Bnei Yisrael are still keeping the Torah! If we were not keeping the Torah, the world would have ceased to exist! So in reality, they are the best witness as the fact that they are around to even give testimony, is testimony that we are keeping the Torah.

       This connection of heaven and earth through Torah can help us understand the next pasuk in the parshah as well. The connection itself is simple; the sky represents God and spirituality while the ground represents mortal man and physicality. Each aspect has no place in the opposite’s territory. But through learning and practicing the Torah, we are able to break free of our physical aspects and connect to the spiritual. Not only that, we are able to bring spirituality to the physical world as well and connect the two sections of heaven and earth together. This explains the next pasuk which says, “…יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי” “My lesson will drip like rain; my word will flow like dew”. (Devarim 32:2) The lessons mentioned are lessons of Torah. The same way that rain and dew come down from the heavens and cause the earth to flourish, so too does the Torah comes down from Hashem in the heavens and causes the physical earth to grow spiritually.

       This Shabbos comes out between the two holidays of Yom Kippur and Succos. The first is the day we ask forgiveness for our sins and the second is where we enjoy our newly renewed relationship with God. As we prepare for Succos this week, let us remember what this relationship is built on, and let’s try to complete that connection between heaven and earth so that we may fully enjoy the pleasures involved.

Shabbat Shalom!  

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Dvar Torah for Yom Kippur 5773

      Now that we find ourselves on the other side of Rosh Hashanah, we are faced with the daunting spectacle of the Aseres Yimei Teshuvah (Ten Days of Repentance) and Yom Kippur. This week was set aside by Hashem as the time for us to repent for our sins of the past year. While Yom Kippur is obviously the most important day of them all, it being the date set aside by the Torah for repentance, this entire period must be taken seriously, with each day an added preparation for Yom Kippur. Because of this, Chazal recommended accepting certain stringencies on ourselves for just this week. Rabbi Eliyahu Dessler in his sefer Michtav MeEliyahu says that this might seem silly since we know that starting the next week we won’t care about any of these laws. He explains that this week we are supposed to try to familiarize ourselves with doing mitzvos and being Ovdei Hashem (Servants of Hashem) as much as possible, if that means accepting a stricter halachah for only one week, so be it. Even if we don’t keep the halachah afterwards, it is worth it in order to put us in a “do-gooder” mood.          

       Let us try to understand Yom Kippur itself. The pasuk says in Parshas Emor,” אַךְ בֶּעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה יוֹם הַכִּפֻּרִים הוּא מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם וְעִנִּיתֶם אֶת נַפְשֹׁתֵיכֶם” But on the tenth of this seventh month, it is a day of atonement, it shall be a holy day for you and you shall afflict yourselves…” (Vayikra 23:27). On Yom Kippur, we are obligated to keep a few extra restrictions which are known collectively as “עינוי”. עינוי (Inui), affliction, includes no eating or drinking, no washing hands below the knuckles, no wearing leather shoes, and a few other restrictions. The only one other day during the year on which there is a concept of Inui is Tisha B’av, the day on which we mourn the destruction of both Batei Mikdash. First off, it is very important to understand that there is a very fundamental difference between these two days. Tisha B’av is the saddest day of the year, the day we mourn the loss of the greatest connection we had to God in this world. As such, we treat ourselves like mourners who are obligated to pain themselves, Inui.

       Yom Kippur, however, is completely different.  This day is one of the greatest gifts Hashem has given us, a chance to wipe away all of our sins and start over completely from the beginning. It is when we show Hashem that we are ready and willing to become better people. In order to do that, we try to separate ourselves from the material world as much as we can, till we reach the level of angels. We hope that by acting like angels, Hashem will treat us like holy beings and forgive us and believe that we will change. The way we separate ourselves is by undertaking the ways of Inui, not to pain ourselves, but to show that we have no need of worldly pleasures. Just like a malach (angel) has no need of food, drink, or comfortable shoes, so too we do not need these things. All we need is to bask in Hashem’s presence.   

       The majority of the davening on Yom Kippur is dedicated to Vidui, confession, a part of the mitzvah of teshuvah. It is a discussion amongst the various commentaries if Vidui and Teshuvah are two separate commandments or one and the same, but regardless, everyone agrees that without Vidui, which is specifically a verbal confession, your teshuvah is not complete. The question becomes that how come an internal repentance is not enough? What are you adding to the teshuvah when you confess out loud? R’ Samson Rafael Hirsch says that if you say verbally what and how you have sinned, the sin becomes an external force which you can always look at to make sure you won’t commit that sin again. Once you say something out loud, that confession is now permanent, it cannot be erased. Even if you admit you were wrong, but you don’t verbalize your guilt, you can always back out of it. Once you commit verbally, it is a full exposure of your sin. Someone who can make this type of commitment, is worthy of extreme praise. To show how important Vidui is, Chazal placed it in every tefillah, including the minchah on Erev Yom Kippur. If we can have the proper Kavanah (concentration) required during Vidui, surely Hashem will have mercy on us.

       While we are preparing for Yom Kippur and everything that comes with it, there is a very important gemarah to consider.  “דרש ר' אלעזר בן עזריה  (ויקרא טז, ל) ‘מכל חטאתיכם לפני ה' תטהרו’, עבירות שבין אדם למקום יוה"כ מכפר עבירות שבין אדם לחבירו אין יוה"כ מכפר עד שירצה את וחביר” “Rabbi Eliezer ben Azariah learned out from the pasuk ‘…from all of your sins, before Hashem, you will become pure.’ Sins that are between man and God will be absolved by Yom Kippur. Sins that are between man and his friend are not absolved by Yom Kippur. They will only be forgiven when the man pleases his friend” (Yoma 85b).The meaning of this gemarah is very clear, if we have wronged a friend over the course of the year, davening to Hashem for forgiveness will not work in this case. We must seek out that person and ask forgiveness from them. In some ways, this is harder than asking Hashem for forgiveness. And even though Yom Kippur is not mechaper (does not atone) for any sin against another person, these sins are still included in your judgment! So it is extremely important to ask for forgiveness since they are your only way of doing a complete Teshuvah.

       Yom Kippur is our day, the day when we are put in the spotlight for the events of the past year and are judged for good or bad. We must take advantage of this time and do everything we can to make the din (judgment) go in our favor. The one day the Satan has no power on is Yom Kippur, this means that there are no outside forces opposing us and trying to put us in a bad light. The only things present at the judgment when our fate is decided are ourselves and our actions. At this final stage, it is completely up to us. Let us all commit to live by the Torah and all of Hashem’s mitzvos and with that we should all merit a happy, healthy year.    

Gmar Chasima Tova!

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Dvar Torah for Parshas VaYeilech

Due to the short week caused by Rosh Hashanah, there is no new Dvar Torah this week for Parshas VaYeilech. Please enjoy last year's Dvar Torah by clicking here.

Shabbat Shalom!

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