Parsha Story

Rejoicing on Shabbat and Chag

2011-11-25T14:55:00.001+02:00

The Torah commands us "ושמחת בחגך" - that we should rejoice on the holidays. The Sages taught that one should fulfill this mitzvah by wearing holiday clothes, and eating special foods. Also on Shabbat there is a mitzvah to enjoy the Sabbath - "וקראת לשבת עונג" - "you shall call the Sabbath delightful."

Yet shouldn't the emphasis on these holy days be on spiritual matters? Shouldn't we dedicate them to elevating the soul, through prayer and Torah study? Why did the Sages speak of physical pleasures?

The Maggid explained with the following parable:

The Cripple and the Deaf Man

Michael had been a cripple for many years. It was very hard for Michael not being able to get around and see the world. Fortunately, he had a good friend called Simon. Simon was strong and able, but was completely deaf.

One day it occurred to Michael that, together, the two friends could do things that would make up for each other's shortcomings. They agreed on a plan that Simon would carry Michael on his shoulders, and Michael would act as his guide.

One day they went out together when they passed a house where there was wonderful music and dancing. Michael loved music. He wanted to stop and listen, but his friend, due to his deafness, quickly became bored and wanted to go on. How could he convince Simon to stay?

Suddenly Michael remembered he had a thin flask of gin in his pocket. He took out a small cup and gave his deaf friend a taste of the gin. Simon happily drained the cup. Before he could start walking again, Michael poured for him a second cup, and then a third. By this time Simon became somewhat tipsy, and began to sway and dance.

As Simon frolicked and cavorted, Michael not only was able to enjoy the music, but even dance on the shoulders of his lighthearted partner. In this way, each of the friends had a wonderful time.

Enjoyment for Body and Soul

The same is true with the soul and the body. The soul is aware of the spiritual blessings of Shabbat and Yom Tov. The body, however, is deaf to this wonderful music. But if we can gladden the body with fine foods and nice clothing, then both soul and body can share in enjoying the sweetness of these holy times.

(Adapted from The Maggid and his Parables, pp. 41-42)

Lech Lecha: The Great Treasure

2011-10-30T15:05:00.000+02:00

God informed Abraham that his descendants would be enslaved in a foreign land, but theywould leave "with a great treasure." What was this treasure?

We usually understand this to mean the clothes and jewelry that theIsraelites took from the Egyptians before they left Egypt. However, the Sagestaught that this treasure was in fact something far greater: the Torah that God gave the Jewishpeople at Sinai.

But if the "great treasure" is the Torah, why did God command the Israelites to ask theEgyptians for clothing and gold and silver?

The Maggidreconciled this difficulty with the following parable:

The Disappointed Worker

12-year-old Johnny found work doing odd jobs at a local store over a period ofhalf a year. The merchant agreed to pay him sixty silver dollars for his work.

At the endof the period, the merchant realized that the amount he had agreed upon wasreally insufficient. Johnny had worked diligently and had done an excellent job. Therefore he put the silver coins aside, and insteadwrote out a check for three times the amount originally agreed upon.

Themerchant proudly handed the check to Johnny. But to his surprise, instead of thanking him for his generosity, the boy unhappily stuffed the check in hispocket and bolted out the door with teary eyes.

The nextday, the Johnny's father appeared at the merchant's door. "You have been mostgenerous to my son, and I would like to thank you. But he is still young anddoesn't understand the value of a check. All he knows is that he was supposedto receive a purse full of shiny silver coins, and instead he got a plain pieceof paper. I would be most grateful if you could pay Johnny at least part ofhis wages in silver dollars."

The True Treasure

The "great treasure" that God promised Abraham was in fact the Torah that the Jewishpeople would receive at Sinai. But this was a spiritual treasure that the young andimmature nation could not yet fully appreciate. In order that the people wouldnot feel that they left Egypt empty-handed, God commanded them to request gold and silver and garments from the Egyptians. This way they would leave Egypt with a tangiblewealth that they could appreciate, like the boy's silver dollars.

Only afterthe Jewish people grew in wisdom did they understand that the true "great treasure"that they received was not the coins and trinkets provided by the Egyptians, but the gift of Torah -- a priceless treasure which has accompanied us throughoutthe generations.

Adapted from “The Maggid and his Parables,”pp. 212-213

Noah: Time for Straight Talk

2011-10-24T18:02:00.001+02:00

When describing the animals that entered Noah's ark, the Torah refers to the ritually impure animals as "beasts that are not pure." The Sages noted in Pesachim that the Torah speaks in a refined manner, and therefore avoided calling them "impure" directly.

Yet under further examination, this insight does not seem to hold water. When the Torah discusses which animals may not be eaten (in parashot Shemini and Re'eih), the Torah does not use euphemisms. Instead, the Torah refers to these animals as "tema’im" -- impure beasts. Why does the Torah not use a more refined language when establishing the dietary laws?

Yossi the Scholar and Yossi the Boor

There was once a town where two wealthy men, both named Yossi, lived. One Yossi was a wise and learned man, while the second was an ignoramus. This second Yossi was commonly referred to as 'Yossi the boor' to distinguish him from the scholarly Yossi.

One day a visitor came to the door of Yossi the scholar. It turned out, however, that he was looking for the other Yossi. The butler who greeted him at the door, responded, "Oh, you want the house of 'Yossi the boor.' He lives two streets over."

His boss, who overheard the butler, was unhappy hearing him speak like this. "You should not refer to someone as a boor. Other people may call him 'Yossi the boor' to distinguish him from me. But in my house, this kind of talk is not acceptable. I don't want people to think I look down on my neighbors."

Soon after this, a marriage broker came to the scholar and proposed a match between his daughter and the son of Yossi the boor. The scholar was appalled that the shadchan should even suggest such a match. "My daughter, married to the son of Yossi the boor?!” he cried out. “Never! Not while I am alive!"

After the shadchan left, the butler approached his boss. "I don't understand. Why is it, when I called him 'Yossi the boor,' you reprimanded me; but now you used that very phrase?"

The scholar responded, "Don't you see the difference? If someone asks you information where someone lives, he is not asking you to give an account of his character. All you need to do is provide his address. Anything more, if it is uncomplimentary, is lashon hara -- uncalled for gossip.

"But when I received a proposal for my daughter's marriage, I needed to be blunt and straightforward in explaining why I object to such a match. It was my duty as the father to explain to the matchmaker that I will not have my daughter marry the son of an ignoramus."

A Time for Niceties, and a Time for Straight Talk

When the Torah describes the animals entering Noah's ark, the classifications of 'pure' and 'not pure' are only in order to identify the animals. Therefore the Torah uses a euphemism -- 'not pure.'

But when discussing the dietary laws, the Torah wants to make it clear which animals we may eat and which we may not. These laws are meant to guard the purity of our souls. Here the Torah cannot afford to mince words, but clearly states, "These are impure to you" (Deut 14:7; Lev. 11:8).

Adapted from The Maggid and his Parables, pp. 125-127.

Yom Kippur/Va'ethchanan: The Villager and the Silk Shirt

2011-10-02T14:21:00.000+02:00

A simple villager once visited the big city. It was a cold, wintry day, and the villager was dressed warmly. He wore several layers of clothing - a sweater, a light coat, and an overcoat. He walked along the storefronts, gawking at the sights and marvels of the big city. Suddenly he spied a beautiful white silk shirt, displayed prominently in the glass window of one of the stores. He had never seen such a beautiful shirt before.

Excited, the villager entered the store and inquired about the shirt. The salesman brought him a silk shirt that was his size. He was about to help the villager try on the shirt when another customer entered the store, asking for assistance.

The villager was impatient to see how the beautiful silk shirt would look on him. While the salesman was occupied with the other customer, he unbuttoned the buttons, took out the pins and bits of paper, and tried to slip on the shirt. He tugged the first sleeve on his arm. The second sleeve was harder, going over his arm only after much struggling and contortions.

But no matter how much he tried, he could not button the shirt. It was simply too small.

When the salesman returned, the villager complained, "You promised to give me a shirt my size!"

"Certainly," replied the salesman. "This shirt is your size. But before putting on the shirt, you must first take off your coat and sweater..."

Removing the Barriers

We are all like that simple villager. Over time, our pure soul gets covered by layers of sludge and slime - fits of anger, feelings of jealousy and greed, and other undesirable character traits. If we want to keep mitzvot - which are called levushei deMalka, "clothes of the King" - we should first rid ourselves of these barriers that come between us and God. If we do not purify ourselves, we will be like the villager, thinking that the beautiful "clothes of the King" do not really suit us ...

That is what it says in the Shema, "These words shall be on your hearts" (Deut. 6:) - the words of Torah need to be directly on the heart, without any barriers...

Adapted from Meshalim Ve-gam Sipurim, p. 19

Rosh Hashana: Sounding the Alarm!

2011-09-19T08:32:00.000+03:00

There was a remote village where the people were simple and ignorant. Once one of the villagers spent a few days in the closest big city. In the middle of the night, he was suddenly startled by a loud siren. "What is that noise?" he asked in fright. His host explained that a fire had broken out in the city, and what he heard was a fire alarm to warn the people and call the firemen.

When he returned to his village, the villager excitedly told his neighbors everything he had seen in the big city. But he was most excited to report on their system of dealing with fires. "Whenever there is a fire," he explained, "they sound a special alarm, and the fire is quickly extinguished."

The mayor of the village thought this was a splendid idea, and immediately purchased an alarm to be used in case of fire. Sure enough, a few days later a fire broke out, and the new alarm system was sounded. The villagers were very proud to hear their new fire alarm system. In the meantime, half the village went up in flames.

A visitor who was in the village at the time laughed at the villagers. "Fools! Don't you know that you can't extinguish a fire just by sounding an alarm? The alarm is only meant to call the fire brigade to come and put out the fire. The noise of the alarm won't frighten the fire to run away!"

No Magic

People think that blowing the shofar and reciting the High Holiday prayers are a magic formula. By going through the motions, we can ward off the consequences of our mistakes and wrongdoings. In fact, we should consider them like a fire alarm. They are meant to awaken us to true teshuvah, to take resolute action to better ourselves. Only then we will succeed in extinguishing the flames of vices and evil passions that burn within our hearts.

(Adapted from "The Maggid and his Parables," pp. 201-202)

Shoftim: The Humble King

2011-08-29T17:02:00.008+03:00

The Torah warns the king not to "raise his heart above his brothers, nor turn aside from the commandment, to the right or to the left" (Deut. 17:20).

How can someone in such a powerful position not be swayed by pride? How can he avoid becoming arrogant and haughty?

Merchandise on Credit

A group of merchants traveled to the great fair at Leipzig. The merchants purchased their goods on credit, and began their journey home.

On the way, one of the wealthier merchants - his carriage loaded with expensive wares of the highest quality - smirked as he spotted a poor merchant struggling with a pushcart filled with trinkets and cheap toys.

The poor man noticed the wealthy merchant's condescending look.

"It is true," the pushcart owner remarked, "that your carriage contains much fine and expensive merchandise. You would indeed have much cause to be proud - if you had paid for the merchandise.

"But, like me, you bought your merchandise on credit. Your goods may be much more valuable than mine - but your debt is far greater."

Aware of One's Debt

The poor man's observation also holds true for the king, as well as any person in a position of authority and influence. Such favored individuals should remember that if they received more than others, their debt to God is that much greater. If we are the beneficiaries of gifts of power, wealth, intelligence, and talent, then we have a greater responsibility to use these gifts wisely.

Now we may understand the verse better. The Torah notes that the king's heart will not be haughty and "raised above his brothers" when he does not "turn aside from the commandment." When the king is aware of his special responsibilities and obligations - his unique "commandment" - this sobering thought should help keep his arrogance in check.

(Adapted from Mishlei Yaakov, p. 436)

Eikev: Who May Make a Vow?

2011-08-18T20:37:00.012+03:00

There were two neighbors, neither of whom was very well-off. One eked out a living as a woodchopper. The second was a thief.

Both men had daughters, but the thief was unable to marry off his daughters.

"I don't understand," complained the thief. "You are a poor man like me. How is it that you were able to gather together a large enough sum of money so that you had a respectable dowry to marry off your daughters?"

The woodchopper explained that when each child was born, he built a small wooden box and placed a lock on the cover. At the end of each day, he would place a coin in the box. By the time the child was ready to be married, there was enough money in the box to cover wedding expenses and help the young couple start their new home.

When the woodchopper suggested that his neighbor should have done the same, the thief broke out in laughter. "This method is fine for you, for you will never open the locked box, even if times are tough and you need the money.

"But for me? I am a thief by profession. I open up locks that other people have set. Certainly a lock that I myself set will not stay locked for long if I have great need for the money!"

Who May Make a Vow?

Moses told the Jewish people:

אֶת ה' אֱלֹהֶיךָ תִּירָא, אֹתוֹ תַעֲבֹד; וּבוֹ תִדְבָּק, וּבִשְׁמוֹ תִּשָּׁבֵעַ.

"Remain in awe of God, serve Him, cling to Him, and swear by His name." (Deut. 10:20)

The Midrash explains that Moses told the people: Don't think that I permitted you to make a vow in God's name, even in truth. If you have all of these traits - you are God-fearing, you serve God and cling to him - then you make make a vow. But if not, you should not take an oath, even in truth.

Why this restriction on who may make a vow?

Those individuals who take great care to avoid all that the Torah has prohibited - that which is 'locked away' from us - they may trusted to make a vow and add their own 'lock' - set down for themselves an additional prohibition.

But someone who transgresses that which the Torah has locked away - will he not also break his own vows? Such a person is like the thief, who could not be trusted not to break into his own locked box of savings.

Therefore the Sages taught that only the truly God-fearing should make vows, since they may be trusted to keep what they have promised.

Adapted from Mishlei Yaakov, pp. 318-319

VaEtchanan: "Nachamu, Nachamu Ami"

2011-08-04T12:46:00.011+03:00

Two merchants from a small town set off on a long business trip. They were travelling together, but their reasons for going on the trip were different.

The first traveler was a well-to-do merchant who decided he needed a break from his wife's bad temper and endless bickering. The second was a poor man who worked hard to eek out a living. He wanted to investigate new markets and possible job opportunities.

Several months passed, with no word from the two men. Finally a visitor arrived in town bearing a letters from each one. The two wives were very eager to read the letters, but the visitor was exhausted from his travels. He pleaded with the women to let him settle down and organize his things. First thing in the morning, he promised, he would find the letters and deliver them.

Despite his protests, the wife of the poor merchant insisted on getting her letter right away.

"Why can't you wait until tomorrow, like the other woman?" asked the visitor.

"Our situations are completely different," explained the woman. "I am living from hand-to-mouth, and I need to know how my husband is doing and whether he has found a decent job."

"My neighbor, on the other - she has all her needs taken care of. Her only concern is that maybe her husband has decided never to return because he is fed up with her behavior. For my neighbor, it was enough that her husband took the trouble to write her a letter. The contents of the letter, how his business deals are faring - that is of secondary importance."

Our Consolation

The Jewish people is like the wife of the wealthy merchant. We are not concerned whether God can provide for us. Our only worry is that maybe because of our actions, God has exiled us forever. Therefore it is enough just to hear the word Ami - "My people." The very fact the prophet has brought God's message to us, and God still calls us "My people" - that is already a tremendous consolation for us.

"Nachamu, nachamu ami" - "'Console, console My people,' says your God" (Isaiah 40:1).

Haftara Massei: The Lousy Trade

2011-07-29T17:35:00.009+03:00

John was a wealthy merchant who had built up a successful business through hard work and a sharp eye for profitable deals.

One day John's sister asked if he could bring her son into the business and 'show him the ropes.'

John agreed - a decision he would come to deeply regret. The young man had absolutely no business sense. John sent him on his first business trip with ten thousand dollars and advice to buy some useful merchandise to sell in the local market. The young man returned with a huge shipment of toothpicks. He had spent the entire sum on a hundred thousand boxes of toothpicks...

John turned to his nephew. "What were you thinking? In seventy years we will not be able to sell all of these toothpicks here! What am I to do with a hundred thousand boxes of toothpicks?"

John put the toothpicks in storage, and used the nephew for deliveries and odd jobs around the office. This went on for several months, until John got a call from his sister.

"Please give my son a second chance," she pleaded. "Everyone makes mistakes."

Against his better judgment, John sent his nephew on a second business trip, armed with a second check for ten thousand dollars and some advice: "Don't buy any more toothpicks!"

The young man went out on his second trip, eager to find merchandise more valuable than toothpicks. It was a month before Rosh Hashana, and he came across a merchant selling a huge lot of shofars. "This is certainly a very important item," thought the young man. He bought the entire lot for ten thousand dollars.

John was incredulous when he saw his nephew return with hundreds of boxes of shofars. "Even if you succeed in selling a shofar to each shul in the area, they only need one," he groaned. "We now have enough shofars to last until the great shofar of the mashiach!"

John sent his nephew back to office chores, and scratched his head what to do with all of his new merchandise that was crowding his warehouse. In the end he approached a talented trader who sometimes worked with him. He offered the trader a fat fee if he could find someone willing to take his toothpicks off his hands in exchange for some other merchandise. John then went to a second trader and offered him a similar deal, this time for someone willing to buy the huge lot of shofars.

The inevitable happened. After a few weeks, both traders contacted him, proudly announcing that they had found someone willing to buy the merchandise. The trader for the toothpicks had picked up a huge lot of shofars, and the trader for the shofars had picked up thousands of boxes of toothpicks....

When John's nephew heard about the deals that the traders had made, he complained to his uncle. "Why were you so upset with me? Your highly experienced traders didn't do any better than me. They also came back with toothpicks and shofars!"

At this point, John lost his temper. "Idiot! They both had lousy merchandise to start with. It's no wonder they didn't do any better. But you! I gave you cash. You could have bought whatever you wanted with that money. But instead you bought toothpicks and shofars..."

Jeremiah's Rebuke

This is exactly what the prophet told the Jewish people.

"Did a nation ever exchange its gods, and they are not gods" (Jer. 2:11) - did we ever see a people exchange their idols for other set of idols? And even if they did this, it would be a fair trade, since one is no better than the other.

"Yet My people have exchanged their glory with that which is useless." The Jewish people have exchanged their honor and pride - a living God - with wood and stone idols that are of no use. These wooden idols cannot even be used for toothpicks, since we are forbidden to derive any use for idolatrous objects....

Adapted from Mayana shel Torah, pp. 158-159

Pinchas/Matot Haftara (Three Weeks): Jeremiah’s Vision of the Almond Branch

2011-07-11T16:20:00.010+03:00

The Wealthy Groom and the Businesswoman

Jonathan fell in love with Sarah and wanted to marry her. But there was a hitch. Sarah ran a small and not particularly profitable business. Jonathan was wealthy, and was concerned that Sarah's business creditors would take advantage of the situation to try to collect their debts from him. So when Jonathan proposed to Sarah, he stipulated that she must first close down her business and pay off all obligations before the wedding.

Sarah agreed. But she warned Jonathan that she had many customers and suppliers, and it would take some time until she finished settling all of her accounts.

Months passed, and Jonathan saw that Sarah still had not settled her debts. On the contrary, she was pushing off creditors and postponing payments. What did Jonathan do? He went to Sarah’s creditors and gave them legal advice how to pressure her into paying promptly.

When Sarah heard what Jonathan was doing, she became very upset. "Whose side are you on? If you act like this now, working against me behind my back, what will you be like after we're married?"

Jonathan replied, "Sarah, do you think I would want to hurt you? Of course not! My intention is only to speed up things so we can be married as soon as possible. I am working in your best interests!"

“I hasten My word to accomplish it”

We have a tendency to look at things superficially. We see troubles coming, and we think that God wants to punish us. In fact, all of our hardships are only so that we will be purified and ready for Redemption.

The prophet Jeremiah speaks of a prophetic vision, where he saw an almond branch. What was the meaning of this vision? God explained that the future events – times of misfortune and exile for the Jewish people – would be coming quickly. The almond is one of the first trees to flower in the early spring; its Hebrew name - “shakeid” - means ‘to hasten.’

The prophet was of course upset by this vision. Why was God doing this to His beloved people?

Like the wealthy groom, God explained that He was working in Israel’s best interests. “I hasten My word to accomplish it” (Jer. 1:12). I am doing this so I may soon bring about the fulfillment of My word – My promise to redeem the Jewish people, to take them out of exile and return them to their land.
　
Adapted from Mishlei Yaakov, pp. 101-102

Balak: The Blessings of a Blind Prophet

2011-07-04T17:28:00.008+03:00

Why did Balaam boast of being blind - "'This is the word of Beor's son Balaam, the word of the man with the blinded eye" (Num. 24:3)?

The Parable of Two Merchants

Two merchants sold their wares at the same market. The first merchant sold the finest quality linen. He was always happy when his customers were knowledgeable, for such clients could appreciate the value of his merchandise and would not argue about the price.

The second merchant sold a cheaper, lower quality cloth. He was not excited when discerning customers arrived, for they would quickly notice the mistakes and shoddy workmanship in his merchandise. His preferred ignorant clients who wouldn't know better. Or even better, customers with poor eyesight, or those arriving at dusk, when the defects in his cloths would be difficult to discern.

Balaam's Special Blessings

The Midrash teaches that "Everything that Israel enjoys in this world - is from the blessings of that evil man [Balaam]." But in the future, we will benefit from the blessings of the Avot - Abraham, Isaac and Jacob. The Midrash supports this idea that the blessings of the Avot are reserved for the future from the verse, "The Eternal your God will guard for you the covenant and the kindness that He promised to your fathers" (Deut. 7:12). God will save the kindness He promised to the Avot for the future.

Why are the blessings of the Avot only for future times? The Maggid explained this Midrash as follows:

The Avot were like the astute customers in the parable. They were great and holy men, and they could appreciate a generation of spiritual greatness and holiness. With a full heart, they blessed generations of future times, generations that will be filled with knowledge of God.

But who would bestow a generous blessing for mediocre generations, for the Jewish people during times of exile and strife and spiritual shallowness? To bless these generations, God chose a prophet who was nearly blind, one who would fail to notice their failings and foibles.

For this reason, Balaam stated that he was blind. Balaam needed to explain: Why was he blessing Israel? Why did God need or even want his blessings? But Balaam's blindness was his strength. He only saw what God wanted him to see.

Thus the Jewish people, even in their current imperfect state, benefit from Balaam's blessings.

(Adapted from Mishlei Yaakov, pp. 360-361)

Chukat: Following the Doctor's Orders

2011-06-26T14:44:00.009+03:00

Three men became ill with the same dangerous disease. All three went to the same doctor.

The first sick man followed the doctor's orders to the letter. He did not try to understand the logic for the doctor's instructions, but followed them faithfully. He recovered from the illness.

The second man was a medic by profession. Due to his medical background, he did not take the doctor's orders on faith. He followed those medicines and treatments that made sense to him, but the rest he ignored. Sadly, this man died from the illness.

The third patient was also a medic. But he understood that the doctor had much more training and experience than he did. He decided that even if some of the treatments didn't make sense to him, he would rely on the doctor's expertise and follow his advice.

Nimshal:

Most people keep mitzvot with emunah peshutah, in simple faith without intellectual inquiry. They are like the first patient

Those with an intellectual bent, on the other hand, are accustomed to inquiring into the reason for things. They are liable to reject anything they fail to understand.

King Solomon thought that his great wisdom would help him to better understand the Torah and keep its mitzvot. "I thought I would utilize my wisdom." But in fact, the opposite occurred - "yet it is distant from me" (Ecc. 7:23). Precisely because of my wisdom and intellectual inquiry, I found it difficult to do that which I do not understand.

When Solomon examined the mitzvah of Parah Adumah (red heifer), he realized that this mitzvah was completely beyond his intellectual grasp. Here was a clear sign that the Torah's wisdom is beyond human understanding. Like the third patient, he realized that we must rely on the wisdom of the One Who gave us the Torah.

Adapted from Mishlei Yaakov, pp. 328-329

Shlach: Taking Care of Our Own Home

2011-06-06T16:21:00.007+03:00

Two orphaned brothers lived in a certain city. They had inherited a large and beautiful house from their father. But since they needed the income, they rented out the large estate, and lived in a much humbler condominium.

Once a major fire broke out in the city. The brothers worked hard to protect the apartment from the fire.

A wise man gave them a funny look. "Why are you working so hard to save someone else's house? You would be better off making sure your own house, which is your permanent inheritance, won't go up in flames!"

Building Up Our House

The lesson for us is clear, said the Maggid. We should work toward regaining and settling our own inheritance - in the Land of Israel - and not expend all of our efforts in building up temporary dwellings, in communities outside the Land...

Adapted from Mishlei Yaakov, pp. 342-343

Naso: Supporting the Kohanim

2011-05-30T16:28:00.009+03:00

"Why does the subject of the suspected adulteress [the Sotah] immediately follow the laws of offerings and tithes for the kohanim?

To teach that whoever does not hand over his tithes to the kohen, will in the end require the kohen's services to deal with his wife." (Berachot 63a)

What is the connection between giving terumot and maaserot (tithes) and the Sotah?

The Professor and the Villagers

There was once a brilliant professor. He was fluent in a dozen languages, and held doctorates in several sciences, including physics, biology, and chemistry. Everywhere he visited, he was honored for his erudition and brilliance.

Once the professor found himself in a sleepy backwater, a small town populated with simple farmers and tradesmen. The townspeople questioned him as to his profession, and the scholar replied that he was a medical doctor.

When one of his friends heard about this incident, he was surprised. "With all of your academic degrees and brilliance - why did you tell them that you're a general practitioner?"

"Why, it was the obvious thing to do," replied the professor. "These simple villagers have neither need nor appreciation for my knowledge of botany and physics and all the other subjects which I have studied in great depth. However, they have great respect for medical knowledge. So I presented myself as a medical doctor - something even the ignorant can appreciate."

Learning to Appreciate the Kohanim

The kohanim are charged with a key mission in the nation. They represent the nation with their service in the holy Temple. They purify and bless the people, and teach them Torah. "From the kohen's lips they will guard knowledge, and they will seek Torah from his mouth." (Malachi 2:7).

The kohanim also assist in the scandalous case of a wife suspected of being unfaithful. The kohanim were part of the ceremony designed to reveal the truth of the matter, and (hopefully) restore peace within the family.

The astute recognize that kohanim have a wide range of tasks in their mission to elevate, educate, and atone for the people. They are happy to support the kohanim and their important work.

But a person who refuses to give tithes to the kohanim clearly fails to appreciate what they do. Therefore Divine providence arranges that he will need the kohanim when he begins to doubt his wife's fidelity. Then he will begin to acknowledge the contribution of the kohanim - at least the most minor and least noble of their spiritual tasks.

Adapted from Mishlei Yaakov pp. 313-314.

Bechukotai: Exiled from Their Land

2011-05-16T15:04:00.005+03:00

There was once a fabulously wealthy man who was famous for his amazing hachnasat orchim (hospitality). The wealthy man was not satisfied with setting up one table to feed his many guests. Rather, at each meal several tables were set out – each table with a completely different menu. Every guest would be seated at the table that served food appropriate to his station in life. This way every guest felt welcome and comfortable.

High-ranking ministers and affluent guests were seated at an elegant table fit for kings and princes, where gourmet dishes and rare delicacies were served. There one would find roasted duck and grilled pheasant, fine wines and extravagant deserts. Visitors with more plebian tastes were seated at a table filled with more popular fare - hotdogs and hamburgers, French fries and fried chicken - so that they could eat heartily of their favorite foods.

One day a finely dressed young man with noble features arrived. Sensing the guest's refined qualities, the host placed him at the finest table, where the greatest delicacies were served.

Surprisingly, the guest showed little interest in the exotic dishes placed before him. On the contrary, his appetite was only aroused when he spied the hotdogs served at the table for simpler guests. Stretching over the other guests, the young man speared a juicy hotdog with his fork, and happily began to chew away.

Then the guest spied a waiter carrying fried chicken to the far table. Once again he lashed out with his trusty fork, exuberantly stabbing a piece of chicken.

This time the host spoke up. "My friend, please leave the place where you are seated."

The young man's cheeks turned red. "Is it possible that you, so well-known for your gracious hospitality, would embarrass a guest, sending him away from your table?"

The host looked kindly at his guest. "Heaven forbid! I had no intention of embarrassing anyone. My only desire is that my guests should feel at home. I mistakenly thought that your place was here, at the head table with the finest dishes. But now I realize my mistake. If your preference is for the popular fair of hotdogs and hamburgers, please relocate yourself to that table. Then the foods that you enjoy so much will be close at hand."

“Follow Your Hearts”

It is written that "[God] stood and measured the land" (Habakkuk 3:6). What was this purpose of this measuring? The Midrash explains that the Holy One evaluated each land and each nation. He then apportioned the land best suited each nation. For example, some lands are well-suited for raising horses; others for vineyards and producing wines; while others have difficult terrain, suitable for rugged and independent peoples.

God noted the special traits of the Jewish people, and gave them the location most suitable to develop their unique talents - the Land of Israel and Jerusalem, a sacred place suitable for ruach hakodesh (holy inspiration) and prophecy.

But when God saw the Jewish people abandoning the Torah - when He saw them turning to Egypt for its horses, and imitating the crass behaviors and idolatrous culture of other lands - God said, "Why should you dwell in Jerusalem and have to reach out for the gifts of distant lands? Leave this place, and go live where your hearts desire!"

Adapted from Mishlei Yaakov, pp. 299-300.

Kedoshim: The Friends and the King

2011-03-14T22:17:00.009+02:00

וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ, אֲנִי ה'. (ויקרא י"ט:י"ח)

"You must love your neighbor as you love yourself. I am G-d." (Lev. 19:18)

Why does the verse end with, "אני ה" - "I am G-d"?

The Maggid explained this verse with the following parable:

Once there were two young men who had been good friends from childhood. One day the police arrested one of them for a capital offence. Despite his pleas of innocence, the poor man lost the court case and was sentenced to death.

His friend tried everything he could think of to help him, but nothing worked.

Finally, as they brought out the young man to be executed, the friend could no longer hold back. "Please, don't kill an innocent man! It was me! I am the guilty one!"

When the condemned friend realized what his friend had done, he turned white. Throughout the trial, he had consistently protested his innocence. But now he cried out, "Don't listen to him! It's not true. I am the real criminal!"

There was a tremendous uproar, and the execution was postponed. Even the king heard about the incident. Curious, he inquired to hear details of the case. When the king was told about the two friends and their extraordinary friendship, he asked to meet with them.

The young men related their story to the king, and he was deeply moved. The king announced:

"If this is the depth of your friendship, then I too want to join. Please make me your third friend!"

This is what the verse is teaching us. The King of the universe is announcing: If you love your neighbor as you love yourself, then "I, G-d" - I too want to be part of your wonderful friendship!

(Mayana shel Torah, p. 120)

VaYakheil-Pekudei: A Crown for the King

2011-02-06T17:20:00.007+02:00

A Present for the King

The king was scheduled to visit a certain town. However, most of the townspeople were poor and could ill afford to buy a gift suitable for such an exalted guest.

There was one very wealthy man who lived in the town. He could have presented the king a gift by himself, but he decided that he wanted all of his neighbors to also take part in preparing the gift. What did the wealthy man do? He proposed that the town should make an complex and beautiful ornament crafted from many intricate parts. Some sections were to be fashioned from gold, some from silver, and others from copper. For each part he appointed a talented craftsman to supervise its construction.

When the king came to the town and saw the beautiful gift, he was extremely pleased. The king questioned the wealthy man about its construction, and the wealthy man suggested that all of the craftsmen present themselves to the king. In this way, nearly all the townspeople had the unique opportunity - and great privilege - to meet the king in person.

The King's Crown

When organizing the construction of the Mishkan (Tabernacle), Moses acted likely the wealthy man in the parable. Moses invited everyone to take part in its construction. When the work was finished, he brought the entire people before G-d and announced, "All of the people of Israel - they are the craftsmen of Your Mishkan."

It is written in Shir HaShirim (3:11):

"Go out, O daughters of Zion, and gaze upon King Solomon and the crown with which his mother crowned him."

Who are these 'daughters of Zion'? And what was this crown?

The Midrash explains that the 'daughters of Zion' refers to G-d's distinguished children (distinguished=metzuyanim, from the word 'Zion'). And the crown placed on the King's head? That was the Mishkan. In other words, the Mishkan was a crown that distinguished the Jewish people, through the generous acts and pure thoughts of every Jew who participated in its construction. This special gift enabled the entire Jewish people draw close to G-d.

Adapted from Mishlei Yaakov, p. 184

Mishpatim: Two Wives

2011-01-26T15:02:00.004+02:00

A man was married to a woman who was very difficult to get along with. Still, despite her many faults, he loved her. And when she passed away, he missed her greatly.

He remarried to a much nicer and more refined woman, whom he respected and loved. One day he praised her. "My dear, when I see your beautiful face, it is as if my first wife has arisen from the grave and is standing before me!"

The second wife was understandably quite unhappy with this "complement."

"If your first wife is so vividly engraved in your memory," she retorted, "why do you claim to love me so much and insist that I remind you of her? We both know that my personality and character traits are very different than hers!"

The Error of the Elders

It is written that during Matan Torah the elders of Israel "had a vision of the Divine, and they ate and drank" (Ex. 24:11). What does this mean? What was this meal?

At Sinai, the elders merited a wonderful vision. They experienced the incomparable sweetness of Divine revelation. And yet this otherworldly experience reminded them of worldly pleasures, of eating and drinking!

Certainly there is something terribly wrong with this comparison. It indicates that the elders had failed to attain true Ahavat Hashem. Despite this wonderful gift of prophetic vision, the zekeinim lacked a sincere love and reverence for G-d. For this error they deserved to be punished, but their punishment was postponed until a more opportune time.

Adapted from Mishlei Yaakov, pp. 129-130

Beshalach: Complaint of Meat

2011-01-05T17:50:00.003+02:00

The wealthy usually arrange that their servants eat separately, in their own quarters. And not infrequently, their food is of lower quality. The workers may be unhappy about this state of affairs, but they do not complain, since legally there is nothing wrong.

However, when it comes time to be paid, and the worker notices that he has not received his full salary, he may bitterly remark:

"Why is my salary reduced? Perhaps it is because all year long you fed me such fancy food at your table..."

The servant's principle complaint is, of course, about not being paid in full. However, between the lines we hear a secondary complaint: he is also upset about being served food of a lesser quality.

Hidden Request

The Israelites were afraid that they would starve in the wilderness. "You had to bring us out to this desert, to kill the entire community by starvation!" (Ex. 16:3). They asked for food so they would not starve - certainly a legitimate request.

However, when they complained about the difficulties of life in the desert, unlike Egypt where "we could sit by pots of meat" - we hear a secondary complaint, that there was no meat in the wilderness.

Therefore, God informed Moses, "I have heard the complaints of the Israelites. Tell them, 'In the afternoon you will eat meat'" (16:12). But where do we find that they complained about meat? It is as the Midrash explains: In your words, you asked for bread. But in your hearts, you asked for meat.

Adapted from Mishlei Yaakov, pp. 321-322

VaYechi: "Cursed Be Their Rage"

2010-12-09T18:11:00.006+02:00

"Cursed be their rage, for it is fierce; and their anger, for it is cruel" (Gen. 49:7)

Jacob's blessing to Simeon and Levi sounds more like a curse than a blessing. Still, the Sages pointed out that Jacob was careful not to curse his sons, but only their anger.

What does it mean to curse anger?

Two Types of Angry Individuals

When a wealthy and powerful person is quick to anger - this is a dangerous combination. Such a person feels free express his wrath. He is constantly yelling and screaming at others, allowing his rage get out of control.

A poor person, on the other hand, even if he has a temper, must work hard to hold his anger in check. He relies upon the favors of others, and can ill afford to vent his displeasure on anyone he wants. We may refer to this type of curbed anger as an 'anger that is cursed.'

Simeon and Levi's Blessing

Jacob did not curse Simeon and Levi, but their rage. He saw that by nature they were quick to anger, and they needed to learn to control it.

Therefore Jacob told them, "I will disperse them in Jacob, scatter them in Israel." As the Midrash explains, they will need to wander around, seeking work as tutors and melamdim. As poor and itinerant teachers, dependent upon the largess of others, they will need to learn to control their anger.

Adapted from Mishlei Yaakov, pp. 105-106

VaYishlach: Jacob's Sons Spoke

2010-11-17T17:50:00.004+02:00

Usually, a respectful son will walk humbly behind his father. The son demonstrates his respect for his father by letting him go first.

However, if the path is muddy or blocked with branches, the son will insist on going first. This way he can clear the way for his father to follow.

Protecting Their Father's Honor

When Shechem and Chamor came to speak to Jacob about Dinah, something unusual took place. Jacob was silent, and his sons spoke in his place (Gen. 34:13). Why did they not show more respect for their father?

Ordinarily, Jacob's sons would never have spoken instead of their father. With the incident of Shechem and Dinah, however, they wanted to save their father from having to be involved in the case; so the sons spoke.

Therefore the Torah emphasizes that the brothers spoke in mirmah. That was the reason they felt it necessary to speak in their father's place. They were like the respectful son leading his father through a muddy path, saving their father from having to deal directly with this sordid business.

Adapted from Mishlei Ya'akov, p. 81.

Toldot: "Bring Me a Tasty Dish"

2010-11-04T12:59:00.003+02:00

Joe and Mike shared a meal together. At the end of the meal, Joe remarked to his friend, "From the way I am eating today, I see that I am not in the best of health."

Joe's comment took Mike by surprise."What do you mean? I saw you ate every dish that was served!"

"I wasn't really hungry," Joe explained. "It was only by forcing myself to taste the delicious food that I was able to whet my appetite."

Isaac's Request

Isaac has reservations about blessing his son Esau. His heart was not 100% in it. Isaac needed an extra "push," something that would make him feel happier about giving Esau a blessing. So he asked his son to bring him a "tasty dish, the way I like it." Isaac wanted Esau to have the merit of kibud av, honoring his father. Only then, Isaac said, "My soul will bless you before I die." Only then Isaac would feel comfortable about giving Esau a blessing.

When Rebecca overheard her husband's request, she understood the reason behind it. Rebecca relayed to Jacob how his father had asked Esau to bring him tasty venison. This way Jacob would realize that his father was not really happy about blessing Esau, and Jacob would be willing to pose as his brother in order to receive the blessing in his place.

Adapted from Meshalim Ve-gam Sipurim, p. 48

Chayei Sarah: Ephron's Loss

2010-10-25T08:36:00.009+02:00

What happened to Ephron's name?

When Abraham needed a burial place for his wife Sarah, he turned to Ephron the Hittite. Ephron was the owner of a field in Hebron - a very special field, in turns out. His plot contained the Machpeila cave, which Abraham wanted as a burial spot for his family.

The Torah's describes the delicate negotiations between Abraham and Ephron. Abraham wanted to pay for the cave, but Ephron insisted on giving it to Abraham without payment. What is interesting is that Ephron's name appears eight times in the story. Seven times, his name is written normally - עפרון. But when Ephron, despite his earlier declarations that he would not take money for the cave, does accept full payment from Abraham, the Torah writes his name as עפרן - without the letter vav.

Solomon taught in Proverbs (28:22):

"A selfish person is overeager for wealth, and does not know that it will be his loss."

The Sages taught that this selfish person who chased after money - that was Ephron. An what was the loss that he failed to foresee? That the Torah would write his name chaseir, without the letter vav.

What does is matter how Ephron's name was spelled? The Maggid explained the matter with the following parable.

The Two Hosts

A high-ranking minister once needed to make a trip in the countryside. The first night the minister and his staff stayed at a small inn. The innkeeper made sure that such an important guest had everything he needed - the best room in the inn, plentiful meals, and so on. In the morning, the minister asked his host how much he owed him, and the man stated his price. The minister paid the bill and left, never giving another thought to this man.

The second night the minister and his entourage stayed at a second inn, this one owned and managed by a man called Jake. Like the first innkeeper, Jake prepared everything necessary for his esteemed guest - the best room in the inn, plentiful meals, etc. But there was one difference. Jack felt greatly honored that the minister had chosen to stay at his inn. He had no intention of charging him.

The next day, when the minister asked how much was owed, Jake explained that it was a tremendous privilege just to host the minister. This great honor was worth more than any monetary remuneration.

The minister was deeply touched by the innkeeper's sincerity and warmth. Filled with love for this simple man, he presented him with a valuable gift - a gift worth many times more than the cost of his stay. In fact, the minister was so heartened by this incident that he maintained a close ties with Jake throughout the years.

Missed Opportunity

The same is true when we serve God. Some people perform mitzvot just for the future reward. They will receive their reward, but nothing more. But there are others who keep mitzvot with an awareness that is a tremendous honor and zechut to serve God. They rejoice at the opportunity to serve God. These individuals are rewarded in a far greater fashion, and for all time, with a special connection to God.

For all his talk, Ephron was only interested in getting top dollar for his field and cave. He received the value of his property, but he missed out on something far greater.

"A selfish person is overeager for wealth" - that was Ephron, who ultimately only cared about getting paid for his field. "And does not know that it will be his loss." Ephron failed to realize what he lost - God's eternal favor. This loss is hinted in the fact that his name is written chaseir, without the vav, indicating his incompleteness.

Adapted from Mishlei Yaakov, pp. 41-43.

VaYeira: The Tzaddikim of Sodom

2010-10-21T17:14:00.003+02:00

Rabbi Elijah, the renowned Gaon of Vilna, once put the DubnerMaggid in a difficult spot. “Please rebuke me for my faults,” he requested. “Iaspire to be wise, and it says, ‘Reprove a wise man and he will love you’(Proverbs 9:8).”

The Maggidwas taken aback at the Gaon’s request. What criticism could be leveled againstthis spiritual giant, the preeminent Talmudic scholar of his day, anextraordinarily pious man who spent every waking moment diligently studyingTorah in his Beit Midrash?

But after a few moments ofthought, the Maggid agreed. He requested only that he not be considered brazenfor speaking against his master.

The Righteous of Sodom

It is written, the Maggid began, that Abraham pleaded withGod not to destroy the evil city of Sodom – if fifty righteous people could befound who lived "in the midst of the city" (Gen. 18:24). God agreed, usingthe same expression, that the righteous individuals be "in the midst ofthe city." In fact, this phrase is repeated several times in the account.The text of the Torah is precise; no letter is extraneous. Why not just write, "righteous in the city"? Why must they be "betoch ha'ir" - “in the midst of thecity"?

The Maggid continued:

In my humble opinion, this phraseis exact and is mentioned for a specific reason. Abraham was referring to righteouspeople who are in the midst of the city – concerned, upright citizens who visit the shopsand public places, and watch over the town’s day-to-day life.

There probably were fifty righteousin Sodom’s Beit Midrash, scholars who studied Torah all day and complacentlythought to themselves, "I have saved my own soul." But those scholarswould not have saved the city of Sodom. Abraham understood that there needed tobe righteous who were "in the midst of the city." Only uprightindividuals who were involved in the town’s everyday matters, who supervised itsspiritual and moral affairs, would warrant saving the city from destruction.

Scholars who are locked away withtheir books, with little influence on their neighbors –and here the Maggid indirectly rebuked the Vilna Gaon, who consistently refusedto accept any communal position – such scholars are not the righteouspeople of whom Abraham spoke.

Adapted from Meshalim veSipurim, pp. 270-271

Shabbat: Who Pays for Shabbat Expenses?

2010-10-03T12:53:00.008+02:00

The Two Brothers

There were two brothers who lived in a town far away from their wealthy father. One brother lived comfortably, but the second brother had a hard time making a living. In fact, he was quite poor.

One day the well-to-do brother received a letter from their father. It was an invitation to attend the wedding of their youngest brother. The father wrote not to worry about the costs involved; the father would reimburse him for all his expenses for the wedding.

The brother happily went out and bought a new suit for himself, a beautiful dress for his wife, and fine clothes for his children. However, things did not turn out the way he expected.

Shortly before the trip he told his impoverished brother about the wedding. "Come quickly, and we will travel together to our brother's wedding."

The two brothers arrived at their father's house in the midst of the celebrations. The well-to-brother and his family were all dressed beautifully; but the poor brother arrived wearing rags.

At the end of the festivities, the brother went to his father with a detailed account of all his expenses for the wedding. The father, however, stated firmly that he would not pay a penny.

The son was shocked. "But I only made all of these purchases because you promised to pay me back! Perhaps you have forgotten, but here is the letter you wrote in which you promised to cover all expenses."

The father responded, "I don't deny promising to pay your expenses. But read carefully what I wrote you: 'I will cover all expenses that you have incurred on my behalf.' Now, if you really intended to honor me, why didn't you remember to buy some nice clothes for your brother, so he shouldn't have to appear at the celebrations wearing rags? It is clear from your actions that you did not have me in mind at all when you bought these clothes, but only your own personal benefit and enjoyment."

In Whose Honor?

The Sages taught that G-d wants us to enjoy Shabbat, and that He will cover all expenses. As it says in Beitzah 15: "All expenses for the year are set from Rosh Hashanah, except what one spends to honor the Sabbath and holidays."

We are expected to spend money to honor Shabbat. But if we only feed and cloth our own family, and fail to take care of our brother - our fellow Jew who spends Shabbat in bleak poverty and loneliness - then clearly our intention is only for our own enjoyment, and not lesheim shamayim, for G-d's honor.

If that is the case, we cannot come to G-d and demand that He cover our expenses for Shabbat, as it says, "Borrow from Me and I will pay it back" (ibid). G-d will respond: "Why do you think that I should pay these expenses? They were made for your own honor and benefit, not Mine!"

Adapted from Mishlei Yaakov, pp. 286-287

Rosh Hashanah: High Holiday Jews

2010-08-29T17:41:00.006+03:00

The Dubner Maggid was not happy with the phenomenon of Jews who only attend synagogue during the High Holidays. Why are the synagogues half empty during the year, and jammed packed during Rosh Hashanah and Yom Kippur?

He explained the problem with attending shul only on the High Holidays through the following parable:

The Merchant and the Beggar

Once a fire broke out and completely destroyed the warehouse of a prosperous merchant. Since the property was uninsured, overnight the merchant had lost his wealth. Even worse, he was deeply in debt to his main supplier, for the warehouse had housed thousands of dollars of goods that he had not paid for.

The merchant was distraught. How could he repay his debt? How could he rebuild his business?

A good friend suggested that he talk with his supplier. "Tell him what happened, and ask him to let you repay the debt slowly."

The merchant agreed with this advice. He immediately set off to meet with his supplier. But as soon as he entered the office, the once proud merchant was overcome with grief. All at once his bleak state of affairs hit him like a ton of bricks .He began to sob uncontrollably. "What have I come to? That I must come here and beg for favours!"

In the meantime, the supplier was surprised to hear a commotion in the outer office. He hurried out from his room and found the merchant crying bitterly. After hearing the whole story, the supplier comforted his friend. He promised the merchant that he would provide him with new stock on credit, and give him the time he would need to pay back his debts. He even loaned the merchant a fair sum of money so that he would be able to quickly get his business off the ground.

With tears of gratitude, the merchant thanked the supplier. At a tavern on the trip home, he recounted the man's great generosity.

There happened to be a beggar who overheard the tale of the supplier's generosity. The beggar decided to try his luck. He travelled to the supplier's office and cried about his poverty. The supplier listened to the poor man and gave him a small donation.

"Why such a small amount?" asked the pauper. "I heard that you helped a merchant who was just here with a very generous sum!"

"You compare yourself to that merchant?" asked the supplier. "I have been doing business with him for years. In fact, much of my wealth is due to our business dealings. But you? I have never seen you before! Why should I give you more than the customary handout?"

Ki Tavo (Haftara): "Like Doves"

2010-08-22T18:01:00.004+03:00

"Who are these who fly like a cloud, like doves to their nests?" (Isaiah 60:8)

The prophet describes the amazing phenomenon of kibbutz galuyot, the return of the Jewish people to their homeland. This future vision appeared to him like clouds or doves flying overhead. Why does the prophet liken the return of the Jewish people to Eretz Yisrael to doves flying to their nests?

The Missing Chicken

A farmer once noticed that his prize hen - one of his most consistent egg-layers - was missing. When he walked past his neighbor's property, he suddenly saw the hen - tied to his neighbor's gate. "Hey, that's my chicken!" he shouted.

His neighbor responded coolly, "Maybe yes, maybe no. How do you know that this chicken is yours?"

The farmer said, "Here's proof that it's mine. Untie its legs, and you'll see that it will go straight off to my chicken-coop - to its real home!"

"Like Doves to their Nests"

Even though we are far away from G-d, spread out throughout the world, this is only because we are chained in the Exile, unable to return to the Land of Israel. And here is our proof: as soon as G-d will release us from the fetters of our dispersion, we will joyfully fly to our homeland, to the place where we originally lived, as soon as we can.

This then is the meaning of the verse. The prophet was amazed at his vision of the future redemption, as Jewish souls freed from their shackles instinctively returned home to the Land of Israel. "Who are these who fly like a cloud, like doves to their nests?"

Adapted from Mishlei Ya'akov, p. 453

Elul: The Clean Up Job

2010-08-16T18:13:00.002+03:00

A certain man's house burnt down, and all the neighbors used the empty lot as a garbage dump.

The man had the good fortune to be on friendly terms with the mayor, who was extremely wealthy. The mayor generously promised to build the man a new home. However, he asked that first all the garbage be removed from the lot.

The man paid for the garbage removal, and the mayor fulfilled his promise and built him a beautiful home.

Once the mayor heard the man boasting how he and the mayor had together paid for the house's construction. The mayor was rather taken aback. "What do you mean that you helped build it? What did you pay for?"

The man responded by displaying the receipts for the garbage removal.

"Wait a minute," replied the mayor. "Cleaning up was your responsibility, since you allowed the neighbors to trash your lot. But that cleanup job has nothing to do with building the new home. That I built alone."
　

Some people think that they deserve a reward for doing teshuvah, for their efforts in correcting their ways and refining their character traits. But in fact, this cleanup job is their responsibility. They allowed the garbage to accumulate in their hearts.

Adapted from Meshalim Ve-gam Sipurim Le-no'ar ule-kol Bet Yisra'el, pp. 97-98

Shoftim: Be Straight!

2010-08-12T12:56:00.004+03:00

"תָּמִים תִּהְיֶה עִם ה' אֱלֹקיךָ "

The Midrash explains the verse, "Be complete [tamim] with the Eternal your God" (Deut. 18:13): "Be complete - and then you will be with God."

The Maggid explained this Midrash with the following parable:

There are two situations in which a carpenter binds together boards of wood. Sometimes he is gluing together straight boards, and sometimes he must glue together crooked boards.

When the boards are crooked, the carpenter must work hard. He must carefully examine both pieces of wood and determine what is the optimal way to attach the two boards together.

But when the boards are perfectly straight, the carpenter's work is straightforward. He does not have to carefully examine the boards from all sides. He simply spreads the glue on the wood and presses the pieces together.

So too, the Torah tells us to "cleave to God." If a person is not straight, this 'cleaving' will be a difficult matter. One who wishes to cleave to God must correct his faults in order that he will be able to properly connect himself to God.

Therefore the Torah admonishes us to be tamim. We should make sure that our character traits are straight and our actions are honest. And then, as the Midrash explains, we can be with God. We can cleave to God easily, like two straight boards .

(Adapted from Mishlei Yaakov, pp. 438-439)

Re'eih: Onions and Garlic

2010-08-02T17:02:00.003+03:00

"When... any of your brothers is poor, do not harden your heart or shut your hand against your needy brother. Open your hand generously, and extend to him any credit he needs to take care of his wants." (Deut. 15:7-8)

The Maggid once set out to collect money to redeem prisoners. He visited a wealthy Torah scholar and began speaking about the laws of Tzedakah. The host responded by reciting a novel idea in those laws. R. Yaakov then spoke about the special importance of redeeming captives. Once again, the scholarly host responded with a homily on the same topic.

The Maggid tried to hint to his host that this was Halacha le-ma'aseh, a practical issue, but the wealthy man failed to get the hint. So R. Yaakov related to the man the following parable:

The Generous Visitor

The was once a person who traveled to a distant land, and arrived at a place where there were no onions. He took out of his backpack a string of onions and gave them to the local residents. They were amazed by these onions, never having seen one before. The traveler explained to them that onions are wonderful to add to almost any dish. The residents tried cooking with this new food, and discovered that, indeed, onions make most dishes even better.

They were so pleased with the onions that they repaid the visitor much gold and silver.

Not long after this incident, a second visitor came to that land. He saw that they did not have any garlic, and took out a bunch of garlic from his bag and gave them to the local residents. The townspeople saw that garlic also adds a wonderful taste to most foods. They thought to themselves: What would be an appropriate reward for such a wonderful gift?

Immediately they decided... to give him a few of their highly-valued onions!

R. Yaakov then turned to his scholarly host. So too, I give you garlic, and you respond with presents of onions! But that was not my intent. I meant that for each word of Torah, you would would pay me in silver...

adapted from Meshalim ve-gam sippurim pp. 273-274

Parashat Eikev: Respecting Torah Scholars

2010-07-29T13:50:00.005+03:00

Shimon Ha-Amsoni would expound on every "et" found in the Torah. But when he came to the verse, את ה' אלקיך תירא - "You shall fear the Eternal your God" - he stopped. What could be comparable to the awe of God?

Until Rabbi Akiva came and expounded the "et" in this verse - to include Torah scholars. (Kiddushin 57a)

What made Rabbi Akiva compare the respect one should have for Torah scholars to the awe we should feel for the Creator of the universe? Would it not be more appropriate to derive the obligation to respect scholars from the mitzvah to respect one's parents?

Parable of the Blind Beggar

There was once a blind man who needed to travel to a neighboring country in order collect money to support himself and his family.

The local government office granted the blind man the necessary travel documents. But when he arrived at the border, there was a problem. The man had an authorized pass for himself - but no documents for his assistant who always accompanied him on his travels.

The blind man was not concerned. "If you read my travel documents carefully," he explained to the border official, "you will see that it covers both of us."

The official began to read the document out loud. "Behold, so-and-so, a blind man from this town, is permitted to travel..."

"You see?" interrupted the blind man. The document clearly states that it is a travel permit for a blind man. Obviously, a blind person cannot travel alone. He requires an assistant to lead him and watch over him in his travels."

"To Include Torah Scholars"

In truth, the Torah only says, "Fear the Eternal your God." But the average person is like the blind when it comes to serving God. How can we know how to acquire Yirat Shamayim (awe of Heaven) and keep the mitzvot carefully?

Therefore, as Rabbi Akiva taught, this verse must also include respect for Torah scholars. Like the blind man's travel documents, which implicitly included the obvious need for his assistant, the verse implicitly includes the Torah scholars whom we need to instruct us in the path of reverence and awe for God.

Adapted from Mishlei Ya'akov pp. 419-420

VaEtchanan: Serving G-d with Love

2010-07-18T11:31:00.006+03:00

"You shall love the Eternal your God with all your heart, with all your soul, and with all your might" (Deut. 6:5).

Parable of the Two Friends

Two friends, both well-dressed, but what a difference! Jack works in a high-profile position in a prestigious firm. He has a well-stocked wardrobe, but he does not derive much pleasure from his many suits. Jack knows that if he didn't wear the finest suits and the smartest ties, he could end up losing his job.

Charles, on the other, loves the feel and look of elegant clothing. His closet is filled with dozens of fancy suits, ties, fine shirts and dress shoes. Charles loves shopping for new clothes and going out with a new suit.

While both friends wear expensive clothing, we can see clearly the difference in their attitudes towards clothes if they were to meet a famous clothes designer.

Jack, who wears fancy clothes only because his job, will feel a certain sense of resentment when meeting the designer. If the designer had not invented these clothes, there would be no need to buy them and wear them!

But Charles would be excited and perhaps even grateful to have the opportunity to meet the person who designed such wonderful garments. For Charles, this person enabled him express himself with beautiful clothes.

Love and Fear

The difference between Jack and Charles is the difference between one who serves God out of fear and one who serves God with love.

One whose service is based on Yirah, fear of Heaven, will feel a certain resentment that he must carry the burden of Torah and mitzvot. He keeps mitzvot out of a sense of duty and obligation. He wants to do the right thing, but he would be happy if there were fewer rules and laws.

But one who serves God with love performs mitzvot with a sincere feeling of gratitude. He is delighted with the opportunity to fulfill God's Will, and is appreciative of each mitzvah. He sees each mitzvah as a way to connect to God and express his love for his Creator.

Thus we find that Rav Huna taught that a scholar who fails to recite a blessing before studying Torah will not merit children who are Torah scholars. Why is this?

Blessings recited before Torah study indicate our appreciation and gratitude for the opportunity to study God's Torah and perform His mitzvot. Only a person with this positive attitude will be able to pass on these values to the next generation.

Adapted from Meshalim Ve-gam Sipurim Le-no'ar ule-kol Bet Yisra'el, p. 57

Matot-Masei: The Eternal Gift

2010-07-08T17:24:00.003+03:00

God's promise to Abraham, Isaac, and Jacob to give the land of Israel to their descendants finally takes on a practical tone:

"This is the land that you will inherit..." (Num. 34:2)

The Torah then details the borders of this inheritance.

The Midrash, connecting this verse with a parallel phrase in Devarim - "This is the land I made an oath to Abraham, Isaac, and Jacob saying, I will give it to your descendents" (Deut 34:4) - adds an interesting aspect about this Divine gift:

"The Holy One showed Moses all that would happen in the future. Each generation and its leaders, each generation and its sages."

Why did God show Moses "all that would happen in the future"? How is this connected to fulfilling the Divine promise to the Avot and giving the land of Israel to the Jewish people?

The Kind Employer

There was once a man who worked for many years in a distant land in order to earn money for his family. When he felt he had saved up enough money, the man finally began the long journey home.

But during the trip home, tragedy struck. The man lost all of the money that he had earned over the years. This was a tremendous misfortune; all those years of work were lost. Yet he did not have any legal claim against his former employer, who had paid him in full.

Nonetheless, the worker was not completely disheartened. Over the years, his employer had developed a sincere love for him. He has seen proof of this love right before they had parted. His employer had told him, as he presented his wages, "I guarantee the sum of money that you earned over the years for your family. If something happens on the way home, come back to me and I will give you the full sum once again."

God's Gift of Eretz Yisrael

God promised the Patriarchs that He would give the land of Israel to their descendents. Yet they were worried. Abraham asked, "How will I know that I will inherit it?" Maybe our descendents will sin and be expelled from the Land?

Therefore, God promised them, like the kindly employer in the parable, "I will not forsake you until I have done that which I promised to you" (Gen. 28:15). Even if I have already given the Land to your descendents and they have lost it, I will not forsake you, but will give them the land once again.

Adapted from Mishlei Yaakov, p. 377

Parashat Pinchas: Pinchas Saves the Day

2010-06-29T14:25:00.008+03:00

There was once a poor man who owed a large sum of money to several people. Without a steady job, he was unable to pay back his loans. However, his friends came to his rescue, convincing the lenders to give him more time to pay back his debts.

When this extension ran out, the lenders again demanded their money back. Once again the poor man's friends spoke with them and were able to attain an additional postponement.

The days passed, and this date also arrived. His friends had run out of excuses. What more could they do?

But the poor man had a very close friend. This friend now approached the lenders.

"Of course, you are right - you lent money and it should be returned to you. But what can be done when the borrower has no money to give back?

"Look here, I have given my friend a small sum of money. I calculate that there is enough here to cover 10% of all his debts. I suggest that you agree to take the 10% and sign that you relinquish all claims on the rest. Otherwise, you will end up losing even that!"

The lenders unhappily agreed to this solution.

In the end, who helped the poor man more? The other friends, who used all sorts of excuses, were only able to delay the repayment date. But his closest friend succeeded in cancelling all claims and wipe his financial debts clean.
　

Moses and Pinchas

After the sin of the Golden Calf, Moses prayed in defense of the Jewish people. God agreed not to punish them right away, but to "collect the debt" little by little in future generations. "But on the day I make an accounting [of sins upon them], I will bring their sin to account against them" (Ex. 32:34). After the sin of the spies, the Israelites were also not punished immediately. Due to Moses' intercession, their punishment was spread out over 40 years.

Pinchas, on the other hand, did not just delay their punishment. When the Israelite men cavorted with the Moabite women and worshiped their idols, the entire nation was in grave danger. The low point of this spiritual catastrophe occurred when Zimri, a prince of the tribe of Shimon, publicly took a Midianite princess. "And they were weeping at the entrance of the Communion Tent" (Num. 25:6).

Pinchas killed Zimri and arrested the plague. "Pinchas... was the one who zealously took up My cause among the Israelites and turned My anger away from them, so that I did not destroy them" (Num. 25:11). Moses only delayed Israel's punishment with his prayers. But Pinchas succeeded in annulling the decree against Israel.

Adapted from Mishlei Yaakov pp. 363-364

Balak: No Sorcery Against Israel

2010-06-24T13:16:00.004+03:00

The Prince and the Special Cream

A prince once heard that there was a brilliant inventor in a distant land. The prince was very interested in this inventor, for it was rumored that he had perfected a unique cream - a cream that after applied to the skin, no arrow can penetrate it. The prince traveled the long distance to meet the inventor. He carefully examined the cream, and paid a small fortune for a sample of this special cream.

On the journey back, the prince's entourage passed through a dark forest - and was promptly attacked by a band of robbers. The bandits fired off dozens of arrows at the prince. Amazingly, the cream worked, and the prince was not injured. When the thieves saw the prince calmly brushing off the arrows, they became very frightened and began to flee.

However, the prince called them back, promising not to hurt them. The robbers returned; the prince greeted them warmly and provided drink and food for all.

Now the robbers were even more amazed. "We tried to kill you - why are you thanking us and being so kind to us?"

The prince smiled at the ruffians. "Let me explain. I have just spent great time and expense coming to this country. I came to acquire a very special cream - a cream that saved my life from your arrows.

"But before you arrived, I was wracked with doubts. 'You fool,' I thought to myself. 'Maybe this cream doesn't work, and you have let yourself be conned out of a huge sum of money.'

"Then you bandits came along and proved beyond a shadow of a doubt that the cream does indeed protect as advertised. Were it not for our serendipitous meeting, I would have spent the entire journey home berating myself for having bought this cream. But now, thanks to you, I know it was worth every penny. Thus I am most grateful that we have met."

Balak's Grievance

The Jewish people knew that they enjoyed a special Divine protection - "For no sorcery [can be effective] against Israel" (Num. 23:23). But this promise had never been tested; and who is willing to intentionally invite a curse upon himself?

Therefore Balak angrily reprimanded Bilam: Not only did you fail to curse Israel, but you proved to them that they cannot by harmed by curses and sorcery. This is the meaning of Balak’s complaint, "Now it will be said to Jacob and Israel that which God had done" (ibid). Now the Jewish people truly knows how God watches over them and protects them from all troubles and dangers.

Adapted from Mishlei Yaakov, pp. 358-359

Chukat: King Solomon and the Red Heifer

2010-06-17T14:34:00.007+03:00

"All this I tested with wisdom. I thought I would be wise, but it is far from me" (Kohelet 7:23).

What was too difficult for even wise King Solomon to understand? The Midrash explains:

Solomon said: I delved and examined the entire Torah, and I found in it reason. But when he came to the section of the Parah Adumah [Red Heifer], he said: "I thought I would be wise, but it is far from me."

Why was this mitzvah beyond the wisdom of Solomon?

The Extraordinary Restaurant

A traveler once arrived at a distant city, and there he came across an elegant restaurant. But this was no ordinary restaurant. There was no menu. At the entrance hung an unusual sign: "In this house you will find whatever you desire. Here we serve every dish and drink!"

Intrigued, the traveler entered the restaurant and ordered the fanciest dish he could think of: roast duck sautéed with vintage wine. But when he heard the order, the maitre d' sadly informed the guest that this particular dish is not available.

"What do you mean, it's not available?" cried the disappointed man. "The sign claims that your restaurant provides every dish that a person could want!"

"True," replied the maitre d'. "But recently a law was passed prohibiting eating this particular dish. Since no one will ask for it, why should I stock its ingredients?"

Solomon's Special Wisdom

We are told that "God gave Solomon wisdom... like the sand on the seashore" (I Kings 4). What does it mean that his wisdom was like the sand? The Sages explained that his unique wisdom paralleled the Jewish people, who were blessed to numerous like the grains of sand. God gave Solomon wisdom so that he would be able to answer the questions of every Jew.

King Solomon was granted this unique gift so that he could answer any question that a person might have regarding any of the Torah's mitzvot. With regard to the Parah Adumah, however, there was no need for this special wisdom. "This is the law (chok) of the Torah" - God decreed that this mitzvah should be a chok, a mitzvah that the Jewish people would accept even without understanding it. Insight into mitzvot is a wonderful thing, but we also need to recognize our intellectual limits. The mitzvah of Parah Adumah indicates that our connection to mitzvot is deeper than human logic and reason.

Since no one would ask Solomon to explain this mitzvah, he had no need for special wisdom to understand it.

He was like the unique restaurant that could serve any dish requested - except for the dish that was prohibited by the king. "I thought I would be wise," remarked Solomon, "but it is far from me."

Adapted from Mishlei Yaakov pp. 351-353.

Parashat Korach: Extra Service

2010-06-10T13:12:00.003+03:00

The Eager Farmer

A wealthy prince owned much land, and made the local villagers farm it. According to the abilities of each farmer, the prince gave a plot of land to plow, plant, reap, and so on. The entire harvest went to the prince.

One day one of the villagers came to the prince with a complaint: "How come you only gave me one plot of land to farm, while you gave one of my neighbors two plots and another one three?!"

When the prince heard the farmer's words, he immediately ordered that his plot of land be taken away from him.

The villager was surprised and upset. "Not only did you not give me more land, but you even took away what I had before! Why?"

The prince replied, "From your words I realized that you are dishonest man, and that you only wanted more land so that you could steal even more produce from me. Why else would you volunteer to do more work by being responsible for additional plots?"

You Have Enough!

Moses told Korach:

If you were sincere in your service of God, you would not be requesting the service of the Kohanim too. "Rav lachem bnei Levi!" Is it not enough that God gave you the special service of the Levites?

If your intentions were pure, just to serve God, then you already have enough Divine service. You should focus on fully performing that avodah.

The fact that you request additional service indicates that you have ulterior motives. You are not seeking to serve God, but rather you want the special honors and privileges of being a Kohen.

Adapted from Mishlei Yaakov pp. 348-349

Shlach: Rejecting the Good Land

2010-05-31T17:15:00.007+03:00

God described the land of Israel as a good land; this was also what the spies reported back. Yet the people complained in their tents, saying, "God brought us out of Egypt because He hated us" (Deut. 1:27). Why didn't they trust God's judgment?

The Unhappy Groom

A very pious man, totally removed from worldly matters, was told of a suitable match for his son. This was his only son, so the father did not want to rely on the matchmaker's description. He decided to make the journey in order meet the girl and her family.

The father met the family and, highly satisfied with the match, signed on the financial arrangements with them. He then returned home and began telling his family and close friends what he had seen there: the piety and Torah scholarship of the father, the modesty and fine character traits of the mother.

"And what about the bride herself?" one perceptive friend inquired.

Hearing this question, the pious man's wife also came to the table to hear what her husband would say.

"Regarding the bride, I don't have a lot to say," replied the father, "except that she is a good catch. Her worth is beyond pearls."

When the son heard his father's words, he began to cry out of anguish. "Why are you crying?" asked the mother. "Didn't you hear your father praise the girl?"

But the son continued to weep. "Woe to me from my father's praise! Did he praise her grace, her beauty, her business acumen? I know that father, pious man that he is, does not consider these qualities important. On the contrary, if she had any of them, father would probably consider them to be defects. "Grace is false and beauty is vain." If father liked her, she is probably ugly and simple, given over to constant fasts and prayers!"

The Qualities of Eretz Yisrael

The generation that left Egypt figured that if God praised the land of Israel, this must be for its spiritual qualities. But regarding its physical traits, it is probably a harsh, barren land, where one must live simply in order eke out a meager living. As the Sages counseled, "This is the path of Torah: you will eat bread with salt, and drink water in small measure, and sleep on the ground" (Avot 6:4). A harsh environment will ensure that we will live our lives in simplicity and deprivation, undistracted by material pleasures. For this reason the people grumbled and complained about the Land, fearing the worse.

In fact, besides its unique spiritual qualities, for holiness and prophecy, it is "a land flowing with milk and honey." Eretz Yisrael is like a bride who is pious and a "woman of valor," but also blessed with beauty and charm.

Adapted from Mishlei Yaakov, pp. 338-339

Beha'alotecha: "Graves of Craving"

2010-05-26T15:08:00.010+03:00

"[Moses] called the place Kivrot HaTa'avah ["Graves of the Craving"], since it was in that place that they buried the people who had these cravings" (Num. 11:34).

This name, "Graves of the Craving," seems a bit strange. Should it not be called Kivrot Ha-Mitavim, the "Graves of the people who had cravings"?

The Swindler's Downfall

There was once a swindler who took great pleasure in cheating others and conning them out of their wealth. For a long time he was extraordinarily successful, since people were not aware of his true nature and were not careful in their dealings with him.

But all this changed when the swindler got in an argument with one of his neighbors. In his anger, he threatened to ruin the innocent man. He carried out his threat and caused him great financial loss.

However, the neighbor publicized the entire incident, thus revealing the con man's true nature to all.

Afterward, the swindler boasted that he had succeeded in carrying out his threat. But the neighbor was not moved. "On the contrary," he responded, "I am satisfied that I succeeded in bringing about your downfall. Now everyone recognizes you for the dangerous shark that you are, and people will be much more careful in dealing with you!"

Dangerous Desires

This is why the place was called Kivrot HaTa'avah, the Graves of Craving. The harmful influence of Ta'avah, of unbridled desires and wild cravings, was revealed to all and in a sense buried there.

When "They buried the people who had cravings," everyone witnessed the dangerous results of such unbridled desires. Now all know that one must show great caution when dealing with Ta'avah.

Adapted from Mishlei Yaakov, pp. 334-335.

Shavuot/Simchat Torah: Appreciating the Gift

2010-05-21T15:38:00.014+03:00

The Maggid was once asked: Why do we need two Jewish holidays that celebrate the same event? Both Simchat Torah and Shavuot celebrate receiving the Torah. Why not combine them into one grand holiday?

The Maggid answered with the following parable:

The Anxious Prince

Once there was a king and queen who were childless for many years. In desperation, they visited an old wise man. The wise man gave them a powerful blessing - but with one condition attached. If the child would be a girl, no man must see her until her wedding day, lest she die! When the queen gave birth to a baby girl, a secluded island was prepared for the princess to live, where she would be raised in the finest royal style, with only female educators.

After many years, the princess came of age. The king approached a nobleman whom he respected and suggested that he marry his daughter. "Certainly!" was the enthusiastic response, "When can I meet her?" The king then explained that his daughter could not be seen before her wedding day. Surprised by this answer, the nobleman declined the match. Perhaps the princess was unpleasant, or ugly, and scarred with some terrible defect.

Time after time, the king was confronted with the same frustrating reaction. "Let me see her first!" the suitors would demand. "If not, then how do I know what I'm getting myself into?" None trusted the king's promise that she was beautiful and kind.

Finally, the last man the king approached told the king that he was greatly honored by the offer. If the princess had the character of her royal parents, then he would be delighted to marry her - even without seeing her before the wedding day.

A date was set and the whole world was invited to the celebration. Everyone came to dance and rejoice. A marvelous time was had by all... except the groom! He was overcome with anxiety. He had hidden his fears over not having met his future bride. But during the wedding, the tension still showed. Even after the wedding, the groom remained apprehensive. He feared that, although she was beautiful, perhaps an inner ugly side would eventually surface.

The groom's fears, however, were groundless. The princess was a true gem, a beautiful person inside and out. After several months, he came to appreciate more and more deeply his wife's beauty, charm and wisdom. Each day, another wondrous facet was revealed.

In fact, after a few months, the prince felt disappointed - even cheated - that he had not been able to properly express his joy and happiness at his own wedding. Therefore he approached the king and admitted that although now he was delighted beyond measure, during the wedding he had been filled with turmoil and worry. He had been so worried, his stomach tied in knots, that he had been unable even to eat at the wedding.

The king decided that the only solution was to throw a second party for the bride and groom. All the old guests would be invited back to the palace. But this time only one person - the newlywed prince - would dance, to display his ecstatic joy to his new wife and friends and family.

Complete Joy on Simchat Torah

The Maggid of Dubno explained that when the Torah was offered to the world, the nations had many questions about its contents. The Jewish people, however, were committed to keeping it, even before understanding everything it contained. Na'aseh veNishma!

We celebrate this acceptance of the Torah on Shavuot.

Yet their promise of total trust was incomplete. The mind can know and decide what the heart is not ready to accept. Only after living with Torah - only after completing a yearly cycle of reading the Torah and experiencing the Torah's teachings as "Its ways are pleasant and all its paths are peace" (Proverbs 3:17) - only then is the Jewish people ready, on Simchat Torah, to express their great joy over God's precious gift.

Parashat Naso: The Blessing of the Kohanim

2010-05-18T12:50:00.008+03:00

"Speak to Aaron and his sons, saying: This is how you should bless the Israelites. Tell them: May God bless you and watch over you." (Num. 6:23)

The Parable of the Angry Father and the Neighbor

A father was once angry at his son's insolent and irresponsible behavior - so angry that he refused to see his son. It was wintertime, and the son was without proper clothing. Suffering from the cold, the youth went to a neighbor's house and asked him to try to get his father to give him a proper coat.

The neighbor agreed, and went to the father that he should have pity on his son and clothe him properly for the cold weather.

The father responded, "Please do me a favor, and allow me to make a coat for my son."

The neighbor was confused. What did he mean by this strange remark?

Then the father explained. "Fool! You came to me that I should feel sorry for my son. Don't you know that I am his father and there is nothing I want more than to help him in every way possible?"

"It is only because of his arrogant ways and laziness that I am forced to act this way. It is in his best interests that I am strict with him.

"So, if you to help the boy, why do you speak with me? Speak to the boy! Tell him he must correct his ways and improve his behavior. Why do you turn to me?"

The Mission of the Kohanim

The blessing of the kohanim, "May God bless you..." is a request addressed to God, that He should bless the people of Israel. Why then do the kohanim turn around to face the people as they recite the blessing? Should they not be facing the front of the synagogue, praying to God to bless and protect His people?

Like the father in the parable, God wants the best for Israel. He would love to bless us - but we need to be deserving of that blessing. Therefore, the kohanim face the people; they are entreating us to be deserving of God's blessing.

God's command to Aaron echo the father's words to his neighbor. "This is how you should bless the Israelites. Tell them!" - Command them that they should make themselves worthy - and then, "God will bless you."

We find this idea in the Midrash. "The Holy One told Moses: Before you command Me regarding My children, command My children regarding Me!" (Rashi on Num. 28:2)

Before we complain about our troubles, we should first examine ourselves. How many of our problems did we bring upon ourselves?

Adapted from Mishlei Yaakov, pp. 321.

Parashat BaMidbar: The Joy of the Wilderness

2010-05-10T16:57:00.009+03:00

The Midrash reflects on, and even yearns for, the special relationship that existed between God and the Jewish people during the forty years they travelled in the Midbar, in the wilderness.

"If only I were in the wilderness! Now, where are all of those miracles that I performed for you? And so it is written, "Who will place Me in the wilderness?" (Jer. 9:1), where I was exalted, as it says, "The wilderness and the wasteland will rejoice over them; the desert will jubilate and blossom like a rose..." (Isaiah 35:1).

A parable: A prince once entered a city. The townspeople saw him, and they ran away. He entered a second city, and once again, the people ran away. Then the prince arrived at a barren town. This time the people greeted him and praised him. The prince announced, "This town is the best one. Here I will built a fine palace, and here I shall live."

So it was with the Holy One. He approached the sea, and the waters fled before Him - "The sea saw and fled" (Ps.114:3). The mountains also "skipped like deer." Then He came to the wilderness, and it greeted Him and praised Him, as it says, "The wilderness and the wasteland will rejoice..." The Holy One then announced: This is the best place. Here I will build a palace [the Tabernacle], and here I will dwell.

The Parable of the Strong Man

This Midrash is difficult to understand. What was so special about the wilderness? To explain the Midrash, the Maggid gave the following mashal:

There was once an extraordinarily strong man who would travel throughout the country, displaying acts of great strength. He would come to a great city, with high walls and formidable defenses, and the mayor would ask him to exhibit some of his strength. The strong man would stand next to a towering wall and lean on the wall until it tumbled down. Then he would blow hard, shattering all of the windows. And all would be amazed at his incredible strength.

One day the strong man came across a small, run-down village. The residents were poor and lived in dilapidated houses that had sunk unevenly into the earth. They did not have the means by which to raise up the walls and straighten their houses on firmer ground. When the strong man saw all of this, he lifted up the houses with his shoulders and placed them straight on firm ground.

Like the people in the big city, the residents in the poor town were amazed by the man's acts of tremendous strength. But there is a significant difference in the two cases. When he knocked down walls and shattered windows in the big city, the owners were upset at their loss of property. In the desolate town, on the other hand, his acts of strength were greeted with joy and thanksgiving. They were amazed by his remarkable strength and also happy that their homes had been fixed.

Making the Desert Bloom

When God came to Egypt, a land of great wealth and abundance, God laid the land barren with ten terrible plagues. The Red Sea also was a scene of great destruction. But God does not take pleasure in destroying His world. As the Midrash teaches, God rebuked the angels, "My creatures are drowning in the sea, and you sing songs?"

However, when God led the Jewish people to the Midbar, the wilderness was elevated in His honor. The many miracles of the wilderness - the manna, the well of Miriam, the clouds of Glory that protected the Israelites from the hot sun and the elements, the paths that were made straight and the dangerous snakes and scorpions that were scattered - all of these made the wilderness a better, more viable place. The Jewish people were happy, and even the wilderness rejoiced, as it became a place of life and order.

Adapted from Mishlei Yaakov, pp. 309-310

Parashat Bechukotai: The Two Thieves

2010-05-03T13:02:00.008+03:00

The police caught two young men stealing. They were brought together to be sentenced.

The judge questioned the first thief about his background. He quickly recognized his father's name - a well-known criminal who had been in and out of jail many times.

Then he summoned the second thief. This time the judge was surprised. "I know your father - he's the rabbi of the neighboring town. And your grandfather is a well-known scholar!"

The judge handed out the sentences: a light punishment to the first thief, and a severe one to the second. The rabbi's son was outraged. "Why is my punishment so much harsher than the first thief whom you sentenced today?"

The judge explained: "Your friend grew up with a criminal father. It is not surprising how he turned out. His responsibility for his actions is less than an ordinary citizen.

"You, however, are the son and grandson of prominent, respectable people. How could you stoop so low as to become a thief? You should know better! Therefore you are deserving of a harsh sentence."

Remembering the Avot

In the section of the Tocheichah, the Torah states, "I will remember My covenant with Jacob, as well as My covenant with Isaac and My covenant with Abraham" (Lev. 26:42). We would expect that now, as God remembers the saintly Avot, God would have compassion on their descendants. But instead, the Torah continues with harsh decrees for our sins - "The land will thus be emptied of them." Why is this?

In fact, this verse is part of God's rebuke. "I know your parents and ancestors - you are the children of Abraham, Isaac, and Jacob - and still you have left the path of Torah and integrity! Therefore you certainly deserve to be punished harshly."

Kosher Pride

We are accustomed to thinking that pride is a bad trait and modesty is a good trait. However, there can also beneficial pride and harmful modesty. How?

A person who thinks, "Who am I that I should do this mitzvah? Who am I fooling - I'm a nothing!" Such negativity is a false and destructive modesty - the counsel of the evil inclination.

But a person who says to himself, "How could I do this sin? How could I abase my Divine soul? I am the son/daughter of kings and queens - a descendant of Abraham, Isaac and Jacob, of Sarah, Rivkah and Rachel! How could I stoop so low?" That is a productive sense of pride, the counsel of the good inclination.

Adapted from Mishlei Yaakov, pp. 295-296.

Parashat Kedoshim: So Many Mitzvot!

2010-04-28T17:56:00.007+03:00

"Speak to the entire congregation of the children of Israel" (Lev. 19:1).

"This teaches us that this passage was stated in the assembly [of the entire congregation of Israel], because most of the fundamental teachings of the Torah are dependent on it [are mentioned in this section] " (Rashi, from Torat Kohanim 19:1).

The Maggid of Dubno offered the following explanation for the well-known statement of the Sages:

The Holy One wished to bestow merit upon Israel, so He gave them an abundance of Torah and mitzvot." (Makkot 23b).

Wouldn't Israel have more merits if they had fewer mitzvot that they needed to keep?

The Mashal of the Young Merchant

During the previous night the young man had been so excited that he could barely sleep. He was on his first business trip, his first visit to the famous trade fair in Leipzig. He kept a watchful eye on the purse of money that his father-in-law had lent him to invest in worthwhile merchandise.

The young man arrived safely at Leipzig, and was pleased to come across his uncle. He proudly explained that this was his first trip to the fair, and went off to find suitable lodgings for his stay.

In the meanwhile, his uncle went to various merchants that he knew, informing them that his nephew had just arrived and would be a good person to do business with.

Several busy days later, the nephew paid a visit to his uncle before starting the return journey home. He had spent all of the money purchasing goods on sale from the many merchants whom he had met, and his bags were filled with valuable merchandise he hoped to sell for a good profit.

When his uncle asked him how his first business trip had gone, he responded, "I'm exhausted! Merchants and businessmen visited me all hours of the day. I barely had time to sleep these past few days!"

His uncle gave a wide smile. "Who do you think sent all of those merchants to you? I knew this was your first visit at the fair, and I wanted to make sure that you would use your time and money wisely, and not waste them on the carnivals and other attractions that could grab the attention of a young man."

Keep Them Occupied!

We are like the young man in the parable. We find ourselves in an exciting world full of attractions and pitfalls. And like the loving uncle, God wanted to make sure that we would be occupied with Torah and mitzvot, so that we would not be led astray by the many distractions in this world.

This is what the Sages meant that "The Holy One wished to bestow merit upon Israel, so He gave them an abundance of Torah and mitzvot." He gave us many mitzvot, to keep us focused on the important things in life, good deeds and spiritual aspirations.

Adapted from Mishlei Ya'akov, pp. 249-250

Parashat Acharei Mot: The Perfect House

2010-04-19T11:22:00.004+03:00

A man once designed and built a house that would be hermetically sealed against the elements. There were no openings that allowed the wind to enter, no cracks where dust and dirt could sneak in.

When the house was finally finished and the owner moved in, he brought with him brooms and mops and other cleaning equipment.

The neighbors were surprised. "Why do you need brooms and mops? Did you not build a house that no wind and dust can enter?"

"It is true", the man replied, "that my new home has no holes and cracks. But people enter and leave the house, and naturally they will bring in dirt with their coats and shoes. If I didn't routinely clean the house, it would eventually become full of dirt."

Yearly Cleaning

The soul lives inside the body, like a person lives inside a house. And like the well-designed house that was secure against outside elements, God gave us various mitzvot to watch over those organs and limbs that have contact with the outer world - our eyes, ears, mouth, hands and legs - so that the 'dirt' and emptiness of worldly occupations will not enter the body and contaminate the soul's natural purity.

Nonetheless, even those who carefully follow these mitzvot still need to make a living; we all eat and drink and socialize with others. Because of this contact with other people, it is impossible not to be somewhat sullied by the impurities of this world. Therefore, just like the owner of the perfect house who needed brooms and mops to periodically clean his home, the Torah gave us one day in the year, Yom Kippur, to purify our hearts and cleanse our spirits. We all need this day of atonement and purification, even the holiest and most saintly.

Adapted from Mishlei Yaakov, pp. 233-234

Parashat Tazria-Metzora: The Sick Forester

2010-04-12T11:38:00.003+03:00

There was once a man who lived by himself in the middle of a forest. One day he became very sick. The poor man was in a desperate situation - he was to weak to move from his bed, and there was no one in the area who could hear his cries for help.

Fortunately, a hunter happened to pass by the forester's hut and hear the sick man's cries. The hunter entered the hut and understood the situation.

"I am not a doctor and cannot treat you. But I will take you to the nearest town. There people will notice you and do the best they can to treat you."

Bringing out the Evil

The purpose of tzara'at is to uncover spiritual illness within. The word "metzora" means "motzi ra" - this disease "brings out the evil." By appearing on a person's skin, the metzora is made aware of his illness and will seek out a kohen to be treated. The process of purification is a lesson in teshuvah and spiritual repair.

Tzara'at works like the hunter in the parable, who brought the sick man out of the forest (where he was hidden) to the town, where others will notice him and treat him. Were it not for tzara'at, people would not be aware of their moral and spiritual failings.

The Midrash notes that now it is the kohen who sees the metzora and treats his condition. But in the future, the Holy One Himself will purify us, as it says, "I will sprinkle clean water over you and you will be purified" (Ezekiel 36:25). God Himself will purify us, giving us a new heart and a new spirit, and raise us up to a new spiritual level.

Adapted from Mishlei Yaakov, pp. 225-226

Parashat Shemini: Wine in the Mikdash

2010-04-04T12:50:00.004+03:00

Two young men, one a doctor and the other a baker, happened to meet on the road. Each was looking for a promising town to start their business.

The doctor, who took a liking to the baker, suggested: Let us search together for a good place to settle down. After all, is it not written, "Two are better than one" (Kohelet 4:12)?

The baker, however, disagreed. "You are a nice fellow, but we are better off going in separate ways. You see, we are looking for very different types of places. You need a town where they are sick people who will require your services. I, on the other hand, need a place where the people are healthy and have a good appetite, so they will buy my cakes and breads."

Wine and the Mikdash

We find that God commanded Aaron:

"When you enter the Communion Tent, neither you nor your descendants may drink wine or any other intoxicant" (Lev. 10:9).

Why are the kohanim forbidden to drink wine before serving in the Mikdash (Temple)?

The Mikdash and wine serve opposite functions. The Mikdash refines and elevates the soul. Furthermore, the Mikdash is a place of joy and elation. As King David said, "I rejoiced when they said to me, 'Let us go to the House of God'" (Ps. 122:1) .

Wine, on the other hand, intoxicates and degrades. Wine and alcohol are depressants, used to console mourners and dull the bitter pain of unhappy individuals.

Like the doctor and the baker, wine and the Mikdash serve opposite functions, and need to be separated.

Adapted from Mishlei Yaakov, pp. 217-218

Parashat Vayikra: The Leader's Mistake

2010-03-25T16:23:00.007+02:00

"If the anointed priest [the High Priest] will inadvertently sin, bringing guilt to his people..." (Lev. 4:3)

Why should an error of the Kohen Gadol bring guilt to the whole people? It was his sin!

The Maggid explains this idea using an analogy of a person traveling on a poorly-marked road.

If the traveler should lose his way, taking a detour through the fields, his mistake will cost him the time needed to find way back to the road.

But if a wealthy merchant were to make the same mistake, the results will be far worse. When the merchant's many wagons - loaded with heavy merchandise - go off the main road, they will inadvertently mark the mistaken path as if this is the true road. All travelers on the road afterward will make the same mistake and go through the fields.

Now we can understand why the Torah says that the Kohen's mistake "brings guilt to his people." When an individual sins, his sin only affect himself, so he only needs to atone for himself. But when the Kohen Gadol sins, he brings guilt to the entire people, for they learn from him and follow his lead. Therefore his responsibility is much greater, requiring a special korban to atone for his sin.

Adapted from Mishlei Yaakov, pp. 200-201.

Parashat VaYikra: The Pauper's Present

2010-03-15T17:54:00.009+02:00

The Pauper's Present

Once an important minister arrived at a certain city. Thousands of local residents came to greet the high-ranking visitor. Many brought gifts - so many, in fact, that the minister appointed a secretary to accept all of the gifts.

Among the crowds there was a destitute man carrying a small present. He refused to hand his gift to the secretary, insisting that he must deliver it to the minister in person. Through great effort and perseverance, he succeeded in obtaining a brief appointment with the minister.

The minister met with the poor man and graciously accepted his gift. But when he opened the wrapping, he saw that there was nothing particularly special or expensive about it. The minister was puzzled.

"Tell me, why did you insist on delivering this present personally? You could have just handed it to my secretary, who takes care of these matters in a very responsible fashion?"

The poor man explained, "You see, your honor, my present is a very small gift - especially for a great man like you. I knew that only if you would see the person who gave it - only when you met me and realized how truly poor I am - that you would be able to properly appreciate my gift. Therefore I had no choice but to come here and present my gift to you in person, so that you could appreciate my humble gift like the expensive gifts of the rich and wealthy."

The Meal Offering

So often we get caught up with quantity - how big, how much, how long - and forget about about quality. This is true even in our service of God. We look at how much money a neighbor gave, how long he prayed, and so on. But the Sages taught: "The amount is not important, but whether one directs his heart to heaven" (Menachot 110a).

"A person [nefesh] who brings a meal offering..." (Lev. 2:1)

Of all of the Temple offerings, only regarding the minchah offering of flour does the Torah describe the one bringing it as a nefesh, a soul.

"Who usually donates a meal-offering? A poor man [because flour is less expensive than birds or animals]. Therefore the Holy One says: “I account if for him as if he has sacrificed his very soul!” (Menachot 104 b)

The Midrash expands this idea using Psalms 22:25, "For He did not despise nor abhor the cry of the poor." The Midrash says: "Just as God did not despise [the poor man's] prayer, so too He did not despise his offering. As it is written, "A person who brings a meal offering..."

The Maggid used the above parable to explain the rest of the verse in Tehillim - "he did not hide his face from Him." God does not despise the poor person's offering, as long as "he did not hide his face from Him."

We judge others by external factors - the style of clothing, the length of the beard, the type of head-covering. Especially with regard to offerings and donations in the public domain, we tend to judge according to their size and expense. "For a man sees [what is visible] to the eyes, but the Eternal sees into the heart" (I Sam. 16:7). God sees into the heart - if we "do not hide our face from Him."

If, like the poor person in the parable, we "bring ourselves" in our offering to God.

Adapted from Mishlei Yaakov, pp. 197-198

Parashat VaYakheil: A Sabbath to G-d

2010-03-08T15:11:00.007+02:00

"Six days you may do your work; but the seventh day will be holy, a sabbath of sabbaths to God" (Ex. 35:2).

The Mashal of the Lonely Man and the Pauper

There was once a man who traveled to a far away land, leaving behind his family and friends. He missed them greatly, and anxiously sought out for any news of them. Whenever he me a traveler, he would eagerly question him, hoping to hear news from home.

One day a poor man arrived in town, and began making the rounds, collecting handouts and small change. When the lonely man saw the pauper at his door, he became very excited - this fellow was from his home town! He immediately began bombarding him with questions about his family and the latest news from home.

The poor man, however, was not happy with all this attention "Why do you bother me with all of your questions? Leave me alone! I don't have time for idle chatter. I came here to collect donations, not spend the day gabbing away with you!"

But the homesick man did not relent. "How much did you expect to collect here today?" He then opened his wallet and took out the entire sum. "Here, take this. Now you can spend the day with me and give me a full report on everything that has happened in our home town since I left."

The poor man was a bit surprised, but agreed. He took the money and began to relating the latest news. However, he soon became extremely weary, and his head began to nod off. He finally begged his host, "I am so tired from traveling - is there a place here that I could nap for a few hours?"

His host was indignant. "I gave you that money so that you wouldn't have to go from house to house, but would be free to answer all of my questions about my family and home town. Why do you think that now you can go to sleep and ignore me?"

One Day for the Soul

God gave us a holy soul, formed from under His holy throne. All week long, we are busy making a living, and the Divine soul is in exile, far away from its home. But one day a week God gave us the Sabbath, a day when we are not burdened with our weekday occupations and free to enjoy being close to God and rejoice in His love for us.

That is what the Torah says, "Six days you may do your work" - six days we are busy with worldly matters. "But the seventh day will be holy, a sabbath of sabbaths to God" - Shabbat should be set aside for holy matters, prayer and Torah study. "A sabbath to God." God gave us the Sabbath so that we will be free to immerse ourselves in spiritual pursuits - not so that we should spend the day sleeping!

"The Sabbath and the holidays were only given to Israel so that they will occupy themselves in Torah study" (Jer. Talmud Shabbat 15:3; see Beit Yosef 288:1).

Adapted from Mishlei Yaakov pp. 176-177

Parashat Ki Tissa: A Suitable Leader

2010-03-03T17:03:00.008+02:00

While Moses was on Mount Sinai, the people below made a golden calf, serving it with dances and offerings. God commanded Moses, "לך רד" - "Go down!"

The Midrash however explains that God told Moses, "Go subdue them" – the people need to be subjugated (mardut).

According to the Midrash, the word reid comes from the root r'da רדה (to control or subjugate), and not from yarad ירד (to descend). Why not explain the verse according to its simple meaning?

The Mashal of the Tutor

When parents are looking for a private tutor to teach their child, they should inquire after an instructor who matches the child's talents and behavior.

If the child is well-behaved, studious and hard-working, then he needs a tutor who is knowledgeable and bright, and also kindhearted. Such a teacher will challenge the child intellectually and encourage him to succeed.

If, however, the child does not apply himself, and looks for any opportunity to escape and play outside, then his tutor must be a firm and experienced disciplinarian - someone who will be able to control the child and keep him in line.

Usually these two traits - brilliance and discipline - are not found together in the same individual. The parents must decide what is the best fit for their child.

Leading Israel

When the Jewish people were on a high level - when they wholeheartedly promised at Sinai, "We will do all that God has spoken" – at that time, Moses was the most suitable leader for them. As the Midrash says, "Let good come and get good from Good for the good." ("Let Moses come and get Torah from God for Israel.") In other words, Moses was most suitable to be the teacher of such students, students who love God and Torah.

However, when the Jewish people later sinned and made the golden calf, God told Moses, "Go down."

God was simply telling Moses: I no longer need your services. I need a disciplinarian. The Jewish people need mardut. You are no longer qualified for the job of leading Israel; they need a firm and strong leader.

Adapted from Mishlei Yaakov pp. 168-169

Parashat Terumah: The Palace of the King

2010-02-15T14:06:00.005+02:00

The Mashal of the Palace Visitor

A visitor once arrived at the capital city, and saw a beautiful complex of buildings.

"What is this beautiful place?" the guest asked.

The guard announced proudly, "This is the king's palace."

The visitor entered inside the palace gates. Among the splendid paths and breathtaking gardens, he saw many houses and buildings. "What are these houses?"

"They belong to various ministers of the king."

He continued to walk until he reached an exquisite structure with stunning marble columns and ornate carvings. "And what is this?"

"This is the king's palace!"

"Before you told me that the entire complex is the king's palace, and now you say that this is the palace?"

"True. The entire complex belongs to the king, with houses and gardens for his many servants and ministers. But this building is the inner palace where the king lives. His servants may only enter when they are called, and of course they must be dressed appropriately."

Palace of the King

וְעָשׂוּ לִי מִקְדָּשׁ, וְשָׁכַנְתִּי בְּתוֹכָם

"They shall make for Me a sanctuary, and I will dwell among them" (Ex. 25:8).

It says, "The entire universe is full of His glory," and "The Heavens are My throne, and the earth is My footstool" (Isaiah 6:3, 66:1). If God's Presence fills the entire universe, why does He need a Temple?

The entire world belongs to God, but the Beit HaMikdash is God's inner palace, where the Divine Presence fully dwells.

Not everyone is allowed to enter the inner sanctuary. Only his special servants, the kohanim, may enter. And even they must wear appropriate clothing to serve Him.

Adapted from Meshalim Vegam Sipurim p. 66

Parashat Mishpatim: Why So Many Courts?

2010-02-11T13:25:00.005+02:00

The Mashal of the Islander

The local boy's smile was as bright as the island sun. "I'm not so sure having doctors is such a good thing. I think they make people sick."

He saw the disbelief in my face. "Look, here we have few doctors - only in the larger towns - and yet there are very few sick people here."

But in your country," he continued, "each town and village has at least one doctor, and there are many sick people. Whenever I work with people from your country, they are always taking off days because of sick leave!"

Now it was my turn to smile.

"Let me explain the difference between our countries. Here on the island, a person isn't considered sick until he is at death's door. And at that point, what good is a doctor? Therefore you have little need for doctors.

I stopped to swat a particularly insistent mosquito. "In my country, on the other hand, the doctors work hard to make sure everyone stays healthy. Any time a doctor sees someone who does not feel well, he prescribes the necessary treatment and bed rest so that the patient will immediately regain his health.

"So in a sense, what you say is true: the more doctors, the more sick people. With us, more people are under medical care to make sure they will not become seriously ill. This is how our extensive medical system helps maintain a high level of health."

Many Courts and Laws

The Jewish people are expected to be on high moral level, to be a "light unto the nations." One could ask: If they are so ethical, why do they need so many laws? If they are so moral, why do they need so many judges, with a court set up in every town and region?

Other nations are only concerned with major offenses - murder, robbery, and so on. These major crimes occur infrequently, so there is no need for an extensive court system in every small village.

The Jewish people, on the other hand, are commanded to avoid even minor offenses, such as not embarrassing others and not slandering. Also, many Torah laws are not intuitively obvious. Therefore the Jewish people need many judges to guide them. This way they will be able to acquire the level of ethical behavior in their day-to-day lives that the Torah demands.

Adapted from Mishlei Yaakov pp. 159-160

Parashat Yitro: The Prince and the Dancing Bear

2010-02-04T13:23:00.006+02:00

The Mashal of the Prince and the Dancing Bear

There was once a king who was served by an important minister. The king highly valued the minister's vast experience and advice, and always consulted with him before making any serious decisions.

The king had a son whom he loved dearly. Since his son was still young, the king did not involve him in affairs of state. When the minister came to the palace for consultations, the king would ask his son to leave as they attended to important matters.

After the minister saw this happen several times, he boasted to the other advisers that he was more important then the king's own son.

Unfortunately, the minister's indiscreet words reached the ears of the king's son, who became extremely unhappy. "Could it be that my father prefers the minister over me?" The young boy was so distressed at this thought that he became ill.

The physician who examined the boy realized that the source of his illness was not a physical ailment but a depressed mental state. He recommended curing him through laughter and jesting. The king immediately commanded that clowns and musicians be brought to cheer up the boy. However, these attempts failed to raise his spirits. The young prince was accustomed to seeing such things in the palace, and quickly tired of their jokes and pranks.

The worried king met with his advisers to see what could be done to help his son. The boy clearly needed some form of entertainment that he had never been seen before. After much thought, the advisers suggested that all of the king's ministers dress up as various animals. The boy would certainly recognize the ministers from court, and seeing these famous and well-respected men cavort and carry on should make the boy laugh.

One by one, the ministers entered the boy’s room to try to make the prince laugh. But despite their best efforts, he appeared as gloomy and down as ever. Finally it was the turn of the king's most valued minister. As soon as the child saw the dignified and stately minister - dressed as a bear, dancing and waltzing in the palace - he began to shriek with laughter. The young prince was finally cured of his depression.

One of the advisers grinned at the minister, who had not yet taken off his bear costume. “Did you really think that you were more important than the king's own son? Now you see, when it is necessary, even you had to dress like a bear and make a fool of yourself for the boy's sake!”

Moses and the Angels

When Moses went to heaven to receive the Torah, the angels mocked him. "What is a mortal man doing here? Give God's glory to the heavens!"

In response, God made Moses' face look like Abraham's. God then rebuked the angels: “Aren't you ashamed to treat him this way, after he fed you and took care of you?” (Shabbat 88)

This Midrash is puzzling. What kind of rebuke is this? The angels didn't need Abraham's kindness. After all, angels don’t eat or drink – they only did this out of politeness! Why should they feel that they were in Abraham's debt?

The Maggid of Dubno explained that when Abraham was upset that he had no guests, God sent three angels to visit him. Even though angels do not eat and drink, God commanded them to dress like men and eat and drink in order to make Abraham happy.

The point was not that the angels should feel indebted, but that they should understand their relative importance. By having Moses' face look like Abraham, God hinted to the angels that they may be important and powerful ministers in the world, but His children are more precious to Him.

We may be feeble, mortal creatures, especially when compared to the mighty forces of nature and the universe. But we are still God's children - "You are children to Hashem your God" (Deut. 14:1).

(Adapted from Mishlei Yaakov pp. 152-154)

Parashat Beshalach: Who Should Battle Amalek?

2010-01-28T12:32:00.008+02:00

"Moses said to Joshua: Choose for us men and go fight Amalek" (Ex. 17:9).

Why was Joshua chosen to fight against Amalek?

The Midrash explains that Joshua was chosen because he was descended from Joseph. The Torah describes Amalek as having no fear of God" (Deut. 25:18). So it was appropriate that a descendant of Joseph - who declared, "I fear God" (Gen. 42:18) - should lead the battle against Amalek.

The Maggid asked the following question: Was Joseph the only one of the twelve tribes who was God-fearing? All of Jacob's sons were tzaddikim; they were all yirei shamayim. Why was the tribe of Joseph chosen for this mission?

The Mashal of the Disheveled Brother

It was very frustrating for the wealthy man, but nothing seemed to help.

He had a brother who could never hold on to a job. He took care of his brother, supplying him with food and clothing. Since they were the same size, he would give his brother his old clothes.

But a few days after giving him his coat, the wealthy man would see his brother - and the coat that he had just given him was now missing several buttons. And some of the seams had become unraveled. The coat looked terrible.

"What happed to the nice coat I gave you?"

"What can I say?" replied the poor brother. "You gave me a coat that had seen better days. Very quickly the seams ripped and the buttons fell off."

One day the wealthy man decided to test this explanation. He went out and bought two identical coats, one for himself and one for his brother. A few days later he came across his brother - and once again, his new coat was in a terrible state, missing buttons and ripped seams.

"What happened to your coat now? Look at mine, it still looks brand-new, while yours is already a pile of rags!"

"What," answered the brother, "do you think you can change the laws of nature? That's how it is in the world: poor people wear ragged clothing, with missing buttons and ripped seams."

The wealthy brother was unhappy, but accepted this explanation. Not long afterwards, however, they were both invited to a dinner. At the dinner there was a clown who entertained the crowd by pretending to be a poor person. The audience roared with laughter as he accurately imitated the movements and speech of a pauper.

The wealthy brother noted that the clown's coat, while certainly convincing as belonging to a poor person, was not ripped and still had all of its buttons. He turned to his brother:

"Look at the clown! His imitation of a poor person is flawless - he did not miss the smallest detail - and yet his clothes are not ripped and tattered. So you see that a poor person does not have to be dressed in ruined clothes!"

Joseph, the God-fearing Egyptian

The Torah describes Amalek as a people with no fear of God. But Amalek could claim: that is not a trait that should be expected of a non-Jew. It is perhaps a positive trait - but who said that non-Jews are also obligated to fear God?

The response to such an assertion comes from Joseph's actions as Pharaoh's viceroy. Like the clown pretending to be a poor man, Joseph pretended to be an Egyptian, speaking their language and wearing their clothes.

Joseph worked hard to look and act like an Egyptian so his brothers would not recognize him. Nonetheless, he informed them, "I fear God." Joseph did not feel that such a statement would be unsuitable for a non-Jew to say.

Thus Joseph is the tribe most suitable to battle Amalek, since he demonstrated that fearing God is a proper trait for all peoples.

Adapted from Mishlei Yaakov, pp. 147-148

Parashat Bo: A Special Request

2010-01-21T13:01:00.003+02:00

"Please speak to the people, and let each man request from his friend gold and silver articles. Let every woman make the same request of her friends." (Ex. 11:2)

The Midrash notes the unusual language of God's request - "please speak." God was asking the Jewish people for a favor - please borrow from the Egyptians gold and silver items, so that Abraham will not complain, "They will subjugate and persecute them" - that God fulfilled, but "and afterwards they will leave with great wealth" - that part of the promise God did not keep.

The Maggid of Dubno asked: why was this request only in order to satisfy Abraham? Did not God promise that they would leave with great wealth? In any case, God needed to keep His promise!

The Mashal of the Match of the Two Warriors

There were two kings who fought against each other for many years. Then they decided that this was a terrible waste of national resources and people's lives. Instead, each country would choose a champion to represent it, and those two soldiers would fight each other. Whichever soldier would win - his king would be victorious and take control of the other kingdom.

Each king chose the best fighter in his kingdom. Then they had a deep pit dug out. The warrior who would succeed in throwing the other one into the pit - he would be the winner.

After much anticipation, the great match began. The two warriors started to wrestle, while their respective kings stood by to watch this crucial fight. Suddenly one of the warriors succeeded in grabbing the other one. He lifted his opponent into the air and carried him to the edge of the pit!

But just as the two warriors reached the pit, the one held aloft succeeded in overcoming his opponent. He slipped out of his arms and pushed the other warrior into the pit, thus securing the battle - and the crown - for his king.

The winning king then went over to his champion to congratulate him. He told the fighter: "I will not deny that you are a true champion and you won the battle. Nonetheless, I have a complaint about your behavior in the match. When you allowed your opponent to grab you and lift you up and take you to the edge of the pit, my heart almost stopped. I thought that all was lost, that I had lost the battle and my crown!"

Satisfying Abraham

The Midrash teaches that the riches that the Israelites recovered at the sea from Pharaoh's jewel-decked army were far greater than the wealth that they borrowed from the Egyptians in Egypt. Thus God's promise that "They will leave with great riches" was in fact fulfilled at the sea.

If that's the case, why did the Jews need to borrow gold and silver from the Egyptians before they left Egypt?

God knew that this promise would be fulfilled later on at the sea. But until then, He didn't want Abraham to be upset and claim that God had not fulfilled His promise that "They will leave with great wealth."

Adapted from Mishlei Yaakov pp. 124-125

Parashat Va'Eira: Four Expressions of Redemption

2010-01-13T12:36:00.008+02:00

Therefore say to the Israelites: I am God.

I will take you away from your forced labor...
and free you from their slavery...
I will liberate you...
and I will take you to Myself as a nation (Ex. 6:6-7).

The Midrash teaches that the word "Therefore" (לכן) is the language of an oath - God's promise to redeem the Jewish people.

Why was this oath necessary? And why did God say that He would save the Jewish people using "Four Leshonot (Expressions) of Redemption"?

The Mashal of The Wise Doctor

There was once a man with a serious disease, one that also brought about a host of other health issues. His illness made his head hurt; he had trouble sleeping, he lacked a proper appetite, and his bones ached. The ill man went to a well-known doctor, in the hope that the doctor would be able to heal him quickly.

Upon examining the patient, however, the doctor realized that it would be impossible to completely heal the man right off. It would take time to cure him from his ailments. However, the doctor did not want to discourage the patient; he recognized the importance of a cheerful and optimistic outlook to the healing process.

Therefore, the doctor told the sick man: "Do not worry, my friend. I will heal you step by step. First I will cure your headaches, then restore your sleeping patterns, then recover your appetite, and then ease the aching pains in your bones."

Still, the doctor realized that these words might discourage his patient. The poor man might think that the doctor was unable to truly cure him, and could only alleviate some of the side effects of his illness. Therefore, at the very start, the doctor turned to the patient:

"I promise you that in time you will be completely cured. And now I will start by helping you with these various ailments."

Complete Redemption

God announced that He would redeem Israel, using four leshonot or phrases. Why four phrases? This indicated that the Exodus from Egypt would not be a complete redemption, but rather a partial redemption, rescuing them from their many immediate problems and difficulties.

But God did not want the Jewish people to loose faith. So He first promised, "Lachein, tell the people that I am God." This, as the Midrash explains, is the language of an oath. God promised that now He would help the Jewish people, saving them from Egyptian persecution and slavery. But in the future, He would fully redeem them with a complete and permanent redemption.

(Adapted from Mishlei Yaakov pp. 119-121)

Parashat Shemot: Moses Complains to God

2010-01-07T13:21:00.009+02:00

Speaking in God's Name

"O Lord, why do You mistreat Your people? Why did You send me? As soon as I came to Pharaoh to speak in Your name, he made things worse for these people. You have done nothing to help Your people." (Ex. 5-22-23)

So Moses complained to God about the initial failure to bring the Jews out of Egypt. But why did Moses stress that he spoke to Pharaoh "in God's Name"? Why not just say, "From when I came to Pharaoh, he made things worse"?

The Mashal of The Detective and the Mafia

Joe 'Scar Face' Mozzarella was feeling good. An undercover detective had been making far too many inquiries about his various 'businesses.' But now they had nabbed the nosy policeman. The local mafia boss told his men to teach him a lesson about what happens to cops who are too inquisitive.

The frightened detective blurted out, "Don't you know that I work for the FBI? If you hurt me, the agency will close you down for good!"

But this outburst just made Mozzarella seethe in anger. "What, this fool thinks he can scare me with threats about the FBI? I'll show him." Scar Face told his men give the FBI agent a beating he would remember for the rest of his life.

When the detective, bruised and hurting, returned to his office, he said nothing. His boss asked him what happened to him, but he responded, "Why do you ask? Do you think you could help?"

"Come on," responded the FBI station chief. "Who did this to you?"

"It was Joe Mozzarella and his gang."

"Doesn't he know that you work for the FBI?"

"That was my mistake. I thought that if he knew I'm with the FBI, he would be afraid to touch me. But instead, they just started beating me even harder. As soon as I mentioned the FBI, Mozzarella became enraged and told his men to break my bones."

When the station chief heard this, a grim determination set in his face. "If that's the case, now you will see what we will do to him."

He then carefully set traps until they succeeded in putting Scar Face and most of his gangsters behind bars. The FBI chief's intense efforts to capture the criminal were due to the words of his agent - who had transformed the affair from a simple matter of protecting agency workers into an attack on the FBI itself.

Moses' Complaint

At the time of the redemption from Egypt, there was a judgment in the heavenly court against the Jewish people.

"Why do they deserve to be rescued?" the prosecuting angel protested. "They are idol worshipers just like the Egyptians!"

However, Moses had this foresight to present the case for the Jewish people in a different manner. "I told Pharaoh, 'The God of the Hebrews is called upon us.' Yet Pharaoh responded brazenly, "Who is this God that I should listen to Him?""

Thus, when Moses complained to God, he emphasized, "From when I came to Pharaoh to speak in Your Name, he only made things worse."

God's responded firmly, "Now you will see what I will do to Pharaoh!"

Now God needed to rescue the Jewish people - not due to the merits of Israel, but because of the tremendous chillul Hashem, to defend the honor of His Name. As the Torah emphasizes numerous times: "So Egypt will know that I am God."

Adapted from Mishlei Yaakov, pp. 114-115

Parashat VaYechi: Kindness and Truth

2010-01-01T08:48:00.004+02:00

Before his death, Jacob called his son Joseph and made one final request:

"Do for me kindness (chesed) and truth (emet). Please do not bury me in Egypt." (Gen. 47:29)

How can something be chesed - a voluntary act of kindness, beyond the letter of the law - and at the same time emet, an act of truth, a legal obligation?

The Sages explained that the mitzvah of burying the dead is "chesed shel emet," an act of true chesed. It is a kindness performed purely for the sake of doing chesed. After all, the dead can never repay this favor.

The Maggid, however, gave an alternative explanation for this phrase using the following parable:

The Promissory-Note

Jonathan had a friend who was in desperate need for money to help him out of his financial difficulties. Jonathan wanted to help him, but he knew his wife would be very upset if she found about this act of generosity, and would prevent her husband from giving the gift.

What did Jonathan do? He brought two witnesses, and in front of them signed an promissory-note that within three months he would pay $10,000 to his friend. Since the payment was now legally binding, there was no way that Jonathan's wife could prevent him from helping his friend later on.

Chesed and Emet

Jonathan's gift to his friend may be aptly described as Chesed and Emet. On the one hand, the motivation for the gift was to perform a kindness to his friend. On the other hand, since he was legally bound to do so, it also has an element of Emet, legal obligation.

This is exactly what Jacob asked from Joseph. Jacob wanted his son to do an act that is both Chesed and Emet. He requested Joseph to take an oath to bury his father in Eretz Yisrael. Why was the oath necessary? Did he not trust his son?

Jacob knew that without the oath, Pharaoh would never allow Joseph bury his father outside of Egypt. And in fact, Joseph quite clearly tells Pharaoh that he has no choice in the matter, for his father made him take an oath. "My father bound me with an oath..." Pharaoh also mentions this fact when permitting Joseph to fulfill his father's request, "Go bury your father as he made you swear."

Thus Jacob's request was like the gift of the friend. It was a request that contained both Chesed and Emet. It was a kindness to his father, but it also contained an element of Emet, due to the binding nature of the oath.

Adapted from Mishlei Yaakov, pp. 103-104

Parashat VaYigash: Pharoah's Wagons

2009-12-24T14:03:00.007+02:00

"And Jacob saw the wagons that Joseph sent to carry him; and the spirit of Jacob their father was revived" (Gen. 45:27).

Jacob's sons had already informed their father that Joseph was alive and that he ruled over Egypt. Still, Jacob was unable to respond to the wonderful news, "for he could not believe them."

What was it about the wagons that finally revived Jacob's spirits?

The Mashal of The New Rabbi

A wealthy Sephardic community looked far and wide for a rabbi qualified to lead the community. In the end they decided to appoint an Ashkenazi rabbi, due to his outstanding piety and wisdom.

However, many members of this proud community were concerned about the appointment. They feared that the arrival of a large number of Ashkenazi Jews would bring about great changes in their town and its ancient traditions. Therefore the community stipulated that the new rabbi would not bring his older children with him. Only the younger children who still lived at home would be welcome.

When the town hired a wagon to bring the new rabbi and his family, they did not chose a large, fancy carriage as befitting the wealth and honor of the community. Rather, they sent a small wagon, just big enough for the rabbi and his younger children. They dared not send a larger, more extravagant carriage, for they did not want to encourage the older sons and other relatives to also move to their town.

Pharaoh's Invitation

When Jacob heard that Pharaoh had invited Joseph's family to come to Egypt, he was unsure of the sincerity of the invitation. Did Pharaoh only intend to please Joseph? Or did Pharaoh truly want Jacob's entire family to join him in Egypt? "His heart stopped, for he could not believe them."

But when Jacob saw the many large wagons that Pharaoh sent, he understood that the entire family was truly welcome to join Joseph in Egypt. "He saw the wagons... and Jacob's spirit was revived."

Adapted from Mishlei Yaakov pp. 99-100

Parashat Mikeitz: Joseph's Sage Advice

2009-12-17T15:50:00.005+02:00

On aspect of Joseph's first meeting with Pharaoh perplexed many of the commentators. Pharaoh only asked Joseph - a foreign slave and prisoner - to interpret his dream. How did Joseph have the audacity to offer advice how the Egyptian king should respond to the dream's message?

Also, why does it say that Joseph's words "found favor in the eyes of Pharaoh and the eyes of his servants"? Was it not enough that Pharaoh approved? Why did his servants also need to approve?

The Astute Doctor

There was once a king whose son was deathly ill. The king summoned the best doctors in the country, but none succeeded in finding a cure for the sick prince. In desperation, the king announced that anyone with a drug or treatment that could heal his son should present himself at the palace to examine the prince.

A little-known doctor from a small town heard about the case. Originally he did not dare come. Who am I to go before the king with all his famous healers? But when he heard the public announcement, the doctor visited the palace and examined the ill prince. He realized that a common plant had the healing properties needed to cure the prince, but he was afraid to present his plan. He realized that the great doctors, when they would heard of his simple solution to cure the prince, would ridicule him and reject it out of hand. They would say: we tried all sorts of drugs and plants from distant lands and did not succeed; and you think you will succeed in healing him with this common plant?

Therefore the doctor announced: I have found a way to health the king's son. The medicine comes from a very common plant, but it requires great wisdom and medical expertise to know how to prepare it properly and apply the necessary dosage. Therefore the king must find a suitable doctor who will know how to prepare and apply this medicine.

When the famous doctors heard this, they were pleased. They all agreed that this was a good medicine, for each one secretly hoped that the king would chose him to prepare the medicine, and he would be richly rewarded for saving his son.

Pleasing the Advisers

Joseph realized that if just presented his simple interpretation of Pharaoh's dream, the king's advisers and wise men would ridicule and reject his interpretation. All of the royal advisers, deeply versed in the art of interpreting dreams, had failed to give an appropriate explanation. They would turn to Joseph: Who are you, a slave and a foreigner, who dares interpret the dreams of Pharaoh?

Therefore, after interpreting the dream, Joseph suggested that a wise man be chosen to oversee storing food during the years of plenty. In this way he forestalled the objections of Pharaoh's advisers, since each one hoped that he would be the one chosen for that important position.

This is why the Torah stresses that Joseph's words "found favor in the eyes of Pharaoh and the eyes of his servants."

(Adapted from Mishlei Yaakov, pp. 92-93)

Parashat VaYeishev: The Ugly Present

2009-12-10T22:48:00.005+02:00

The peculiar and uncomplimentary story of Judah and Tamar was meant to set the stage for King David and the future Mashiach. As the Midrash teaches:

"The tribes were occupied with selling Joseph; Joseph was occupied with his sackcloth and fasting; Reuben was occupied with his sackcloth and fasting; Jacob was occupied with his sackcloth and fasting; Judah was occupied with his finding a wife.

And the Holy One was occupied with creating the light of the Messiah."

But the entire story is strange. If God had already decided to honor Judah with this wonderful honor- the Mashiach would come from his children! - then why couldn't Judah have found a wife in a more respectable fashion?

The Mashal of The Matching Gift

A wealthy man married off his son, and the local rabbi sent him a congratulatory letter. The letter contained a beautiful poem, written in exquisite calligraphy, extolling the virtues of the bride and groom and their respective families.

The letter was altogether wonderful, but it was inscribed on an old, worn-out piece of paper with jagged edges. The father of the groom was very upset when he saw this embarrassing gift. However, he decided not to ruin the joy of the moment and to only respond to the slight later on.

After the wedding, the wealthy man sent the rabbi a basket of delicious fruits and cakes. But he placed the fruits and cakes inside a grimy bowl, and covered it with a soiled napkin. And he found a bedraggled street urchin to deliver the gift.

The rabbi was amazed by this strange gift. When he met the wealthy man a few days later, he asked him, "Why did you do this? Why did you send me such an expensive gift wrapped in rags?"

The wealthy man replied, "I was only repaying you in kind. You also sent me a beautiful gift in an ugly, unattractive vessel."

Judah's 'Reward'

The Midrash teaches that Joseph was destined to go down to Egypt in order to fulfill the 'profound counsel' of the Brit Bein HaBetarim, "They will enslave and persecute them." This was all part of the Divine plan to create the Jewish people.

There were many ways that God could have brought Joseph down to Egypt. But since the brothers hated Joseph and sought to disprove his dreams of grandeur, God let them be the cause for Joseph's descent. But while final result of the sale of Joseph - which was Judah's idea - was desirable, the fashion in which it took place, with betrayal and lies, was obviously not the best.

The Midrash teaches that the incident of Tamar was a case of poetic justice, middah knegged middah:

"You tricked your father with a goat; so too, Tamar will trick you with a goat.
You asked your father, "Do you recognize this?" Tamar will also ask you, "Do you recognize this?"

The result of Joseph's sale was good; but on the outside it looked ugly and repulsive. God therefore repaid Judah in the same coin. He gave Judah a wonderful gift, but in a soiled and tattered wrapping. The ultimate result was priceless - preparing the way for King David and the Mashiach - but it came in a disreputable vessel, in a way that suggested prostitution and adultery.

(Adapted from Mishlei Yaakov p. 73-74)

Parashat VaYishlach: No Need to be Jealous!

2009-12-03T13:05:00.008+02:00

Jacob sent messengers to his brother Esau with the following message:

"I stayed with Lavan and delayed until now. I acquired cattle, donkeys, sheep, servants and maid-servants; and now I sending word to tell my lord, to gain favor in your eyes" (Gen. 32:5-6).

Jacob was clearly afraid of his brother's enmity and jealousy. Why then did he tell Esau of his great wealth, of his oxen and donkeys? How would this help him gain favor in Esau's eyes?

Gradual Wealth and Overnight Riches

Generally, there are two ways that people become wealthy. The common method is when people acquire their wealth slowly, gradually building a business, purchasing real estate, investing profits, and so on.

A few lucky individuals, however, are the beneficiaries of a sudden windfall. They inherit a fortune, win the lottery, find a valuable treasure, and the like.

If a merchant traveled to a faraway country to make money, and made his fortune over a period of several years, one would assume he acquired his wealth gradually, in the usual fashion. But if he returned home with great wealth after a very brief stay, then clearly he made his fortune in some unusually fortuitous circumstances.

Once there was a young man who spent many years in a distant land. Despite his efforts and hard work, he earned very little money over the years. He had already decided to return home, when suddenly he became rich.

Not knowing the full story, people assumed that the young man had run a successful business, and gradually built up his wealth. It appeared that this distant land was a good place to earn a living. But when he returned, the young man warned his friends not to seek their fortunes there.

"Don't make the same mistake I made! That land is not a good place to make a living. I worked like a dog for many years, and I had little to show for it. My current wealth was only the result of a sudden windfall - and miracles can happen anywhere."

Not from the Blessings

When Esau saw that Jacob had returned to the Land of Israel laden with great riches, he became extremely jealous. All this wealth, Esau thought to himself, came from my father's blessings that Jacob stole from me!

Actually, the fact that Jacob succeeded in escaping Haran with even a small sum was miraculous. All the years that Jacob worked for his uncle, he didn't make a penny. When he parted from Lavan, Jacob testified, "If God had not been with me, you would have sent me away empty-handed."

Rather, Jacob's wealth was nothing less than a miracle. It had nothing to do with his father's blessings, and there was no cause for Esau to be jealous. Therefore Jacob announced to Esau, "I lived with Lavan and tarried until now." All these years I worked for Lavan - and I earned nothing! I would have returned home empty-handed, were it not for God's providence. "Now - only now - I acquired cattle and donkeys." Only recently I became wealthy - by miracles, not due to the blessings. Therefore "I have sent this message to tell my lord, to find favor in your eyes."

(Adapted from Mishlei Yaakov, p. 74-75)

Parashat VaYeitzei: Rachel was Barren

2009-11-25T16:38:00.006+02:00

Joining the Committee

There was once a town where the Jewish community was governed by a committee of three members. There was an ambitious man in the town who very much wanted to be on the committee, but the community wasn't interested in appointing him. What did he do? He gave the governor a large bribe, who then agreed to write a recommendation that this man be appointed to the committee, replacing one of the other three leaders.

In the interim there was a libel in the town and the town mayor placed all three Jewish leaders under arrest. Not aware of the latest developments, the ambitious man arrived and showed the mayor the governor's recommendation.

Bemused, the mayor informed the man, "Fine, you can be one of the three leaders!" He then commanded that the man be thrown into jail, and one of the other three leaders be sent home.

Leah and Rachel

The verse says in Gen. 29:31, "God saw that Leah was not loved and opened her womb, and Rachel was barren." What is the connection between Leah being unloved and God opening her womb?

From some hidden reason, Divine Providence decreed that all of the Matriarchs be barren. Abraham and Isaac each had one wife, so it was clear who would need to bear this decree. Jacob, however, had two wives, Rachel and Leah. Which one should be barren?

Thus it was necessary to determine who was Jacob's principle wife. When God saw that Jacob preferred Rachel and loved her more than Leah, this question was resolved. Thus Rachel joined Sarah and Rivkah and became barren, while Leah was excluded from the decree and became fertile.

Now the verse becomes clear. "God saw that Leah was not loved and opened her womb, and Rachel was barren."

Mishlei Yaakov, pp. 70-71

Parashat Toldot: "I am Esau, Your First-Born"

2009-11-16T16:41:00.014+02:00

How could Jacob - whom the Sages identified as the personification of Truth - say an out-and-out lie to his father, claiming, "I am Esau, your first-born"? And when his father questioned Jacob, "Who are you, my son?" - why didn't Jacob answer simply, "Esau"? Why did he embellish the lie by adding the words, "your first born"?

Collecting Reuben's Loan

Reuben lent a large sum of money to an acquaintance named Sammy. They months went by, and Reuben saw that Sammy wasn't paying back the loan. Concerned he would never see his money again, Reuben decided to cut his losses. He sold the rights to collect the loan
to a burly debt collector named Buster.

Buster wasted no time paying Sammy a visit. "I am Reuben," he announced. "I want you to pay back the loan. Now."

Confusion clouded Sammy's face. "I don't know who you are, but you're not the Reuben who lent me money!"

"True. My real name is Buster. But I purchased the rights to collect this loan. As far as the loan is concerned, I am Reuben. Now pay up!"

Getting the Blessing

Isaac wanted to bless Esau, not because he thought Esau was the worthier son, but because Esau was his first-born. Isaac felt that the elder son should be leader, the son to carry on the family tradition.

When Jacob approached his father to get the blessing, he announced, "I am Esau, your first-born." In truth, my real name is Jacob. But in terms of the blessing, I am in Esau's place, because I purchased the bechorah, his rights as first-born, from him. So feel free to give me the blessing, for now I am your first-born son.

Adapted from Mishlei Ya'akov, p. 69

Parashat Chayei Sarah: Eliezer at the Well

2009-11-11T18:02:00.009+02:00

"And he rested the camels outside the city besides the well; it was evening, at the time when women go out to draw water." (Gen. 24:11)

A Suitable Host

When people travel, they usually prefer to lodge with kind and refined people. But when people are looking for a spouse, they may chose to stay with lower class people - people who enjoy indulging in rumors and gossip. This way they will be able to hear all the local scandals, controversies and fights. Such information may prove to be very important when seeking a spouse.

Kindly hosts, however, rarely speak ill of others, and would not provide the "intelligence" necessary for such a mission.

Why the Well?

This explains why Eliezer, Abraham's servant, chose as his first stop in Aram-Naharaim to go to the town well. He knew that the type of people who frequent the well - maidservants, water-drawers, and shepherds - usually include some who love to chitchat and gossip. Such people would be useful sources of information in his search for a good wife for Isaac.

This helps us understood a difficult Midrash. The Midrash states in the name of Rav Huna: "When a man goes to marry a woman and hears the sound of dogs barking - he listens to what they are saying. As it says, 'At the time when women go out to draw water' " (Breishit Rabbah, Chayei Sarah 12).

What does listening to dogs have to do with finding a wife?

Perhaps Rav Huna meant to say that the sound of gossip is like the noise of barking dogs. Normally, a person would stay clear of such noises. But when searching for a wife, it is permitted to "listen to what they are saying" - not to believe, of course, but to be apprised of situations that should be verified before marrying into another family.

Adapted from Mishlei Yaakov p. 45.

Parashat Vayeira: Abraham's Reward

2009-11-04T14:59:00.009+02:00

Abraham at the Akeidah

The Torah does not record Abraham's emotions when he was commanded to offer his beloved son in the Akeidah. But the Midrash describes Abraham as overjoyed with the opportunity to offer to God that which was dearest to him. He led his son to the Akeidah, the Midrash states, like a father who joyfully leads his son to the wedding chupah.

This view of the Akeidah raises an interesting question. The philosophers (see Rambam, Shemonah Perakim, chapter 6) debated the following issue: who is deserving of a greater reward: those who do good because they are naturally inclined to do so? Or those who must struggle against their native inclinations and succeed in overcoming them?

The Sages taught that reward is a function of one's effort - “lefum tza’ara agra” Avot 5). This would imply that the one who must struggle is more highly rewarded. Does this mean that Abraham, who joyfully fulfilled the command of the Akeidah, was less deserving of reward because of his extraordinary dedication and love of God?

The Mashal of The Landowner's Job Search

There was once a wealthy landowner who needed a capable and energetic man to oversee his vast estate. He wanted an individual who was knowledgeable in all aspects of farming and animal husbandry - someone who would be able to manage his dairy farm, his crops, his vineyard, his orchards, and so on. But how to go about finding such an experienced and talented person?

The landowner decided that he would travel about the countryside in order to find the individual most capable of fulfilling the position.

At one small town he stopped at the local inn and requested a first-class feast as befits a wealthy and important visitor. The innkeeper agreed, and provided an excellent meal for the wealthy landowner and his entourage.

The following morning, the landowner asked to see the bill for his expenses. The innkeeper quickly presented the visitor with a bill detailing all of his charges. It was not difficult for him to calculate, he explained, since he had purchased all of the special foods and drinks at the local market and had carefully recorded everything he paid for.

The wealthy man then continued on his travels, and spent the following evening at another country inn. Again he requested a first-class feast befitting his station, and again the innkeeper provided a wonderful meal.

However, when it came time to provide a bill for the landowner, the second innkeeper was not sure how much to charge.

"What is the problem? Don't you keep exact records of your expenses?" asked the wealthy man.

"I'll tell you the truth. I really didn't have any extra expenses. I didn't buy anything from the market. The fowl and meat are from my own animals; the eggs, cheeses and butter I produce myself; the wine is from my own vines; and the fruits and vegetables come from my garden. So I am not sure how much to charge you for the special feast that I prepared for you."

When the wealthy man heard this response, he rejoiced. Now I have found the perfect man to manage my farms and dairies! I have finally found someone will the necessary knowledge and experience! He immediately offered the innkeeper the position of managing his estate, which the innkeeper gladly accepted.

After they signed the details of the new arrangement, the landowner thought to himself: Still, I must compensate the innkeeper for the feast he prepared for me. But how much should I pay him? Just because he didn't spend money on the meal - does that mean he should lose out? After all, he made me happier than the first innkeeper!

Therefore the wealthy landowner decided that, since he couldn't calculate how much he should be paid, he would pay the second innkeeper the same amount he had paid the first one. Why, he reasoned, should he be paid any less?

The Reward of the Naturally Pious

Those who must subdue their evil tendencies and restrain themselves from immoral acts - they are rewarded according to their efforts. The naturally pious, who are inherently drawn to good deeds, whose souls aspire even to positive acts that are deeply challenging - while their efforts are not as great, their service is sweeter to God. Their acts are treasured and they are rewarded no less than those who must rule over their inclinations.

So too with Abraham. Although he rejoiced to perform God's will, his reward was no less than one who needs to subdue his nature. Therefore the second message came to Abraham: "Since you have done this thing" - since you performed my command willingly and happily - "I will surely bless you" - I will still reward you, even though your efforts were not like those of one who must combat his natural tendencies.

Mishlei Yaakov pp. 37-39

Parashat VaYeira: Abraham's Inn

2009-10-29T07:58:00.004+02:00

"Abraham established an eshel [an inn for wayfarers] at Beersheba. There he called the name of the Eternal, God of the universe" (Gen. 21:33).

How did Abraham use his inn to publicize God's Name?

The Blind Man's Mistake

At a certain home, guests would be seated around the table according to their importance. The host would serve the guest next to him; then that guest would pass the food to the next guest, and so on.

One day the family hosted several new guests, including a blind man who was stationed at the end of the table. When the blind visitor received his food, he began to thank the guest sitting next to him for providing for his needs.

"What, do you think this food is mine?" the man replied in surprise. "It belongs to the owner of the house! I am just a guest, like you, passing on the food."

Abraham's Eshel

The Sages explained how Abraham used his inn to help his guests to recognize God.

Abraham was renowned for his hospitality. He would personally attend to the needs of each visitor. After his guests ate and drank, they wanted to bless Abraham for his generosity. But Abraham would respond, "Do you think that I am the one who provided the food you have eaten? Like you, I am only a guest in this world. You should bless the real ba'al ha-bayit - One Who spoke and the world came into being!" (Sotah 10a)

Meshalim ve-gam Sipurim (Steinman, 1957), p. 32

Parashat Lecha Lecha: Rising to the Challenge

2009-10-28T22:43:00.011+02:00

Abraham had given up all hope on having children with hiswife Sarah. Abraham had seen his future in the stars; and there he saw that hewould never have children.

But when Abraham was ninety-nine, God appeared to him. Godtook Abraham outside his tent. “Please look at the sky and count the stars...that is how numerous your descendants will be” (Gen. 15:5).

According to the rabbis, God was telling Abraham, “Forgetyour astrological speculations! The starthat indicates to you that you will have no children – from that very star, Iwill show you that you will have children!”

The Foolish Messenger

Solomon Levy was a wealthy man who lived in a small village.He owned many pieces of gold and silver and rare jewels. Since he could notproperly protect his valuable treasures in his own home, Solomon deposited hiswealth with a friend from a nearby town who leased a safe deposit box in the localbank.

However, even best-laid plans can go awry. There was arobbery in the town. Masked bandits robbed the bank and took off with Solomon’streasures. The friend immediately sent word to inform Solomon of the robbery.

As soon as he heard the news, Solomon went into action. He organizedhis men to patrol all the roads leading away from the town, in the hope that hemight catch the thieves and recover his possessions.

When the messenger saw Solomon rushing to send off his men,he remarked, “If you ask me, you’re wasting your time. The money and jewels aregone. Why spend more money trying to get back what is lost?”

Solomon stared at the messenger. “Tell me, why did you cometo me now?”

“What do you mean, ‘why did I come’? Your friend sent mehere, to inform you about the robbery!”

“Listen to your own words!” reasoned Solomon. “Why did myfriend send you to tell me about the matter right away? He must have felt thatit is still possible, with immediate action, to retrieve the money. So the veryreason you were sent here contradicts your own ill-advised counsel!”

The Prophet and the King

We find a similar situation occurred in the time of KingHezekiah. God commanded Isaiah to go to the king and warn him, “Give orders toyour household [i.e., put your affairs in order], for you are going to die andyou will not live” (II Kings 20:1).

The Sages taught (Berachot 10) that Hezekiah wasjudged for not fulfilling the mitzvah of p'ru u-r'vu (procreation). Why had he avoided having children? Because itwas foretold that his son would be a wicked king.

"If that is the case," Hezekiah responded to theprophet, "then let me marry your daughter. Perhaps our combined meritswill suffice so that my children will be moral and upright."

But Isaiah refused. "No, the decree has already beenset."

"Son of Amotz!" replied the angry king. “Stopprophesizing and leave! I have a tradition: Even if a sharp sword is pressedagainst one’s neck, do not despair of pleading for God's mercy.”

Acting on the Message

The Rabbis meant to teach us an important lesson. If Godsends a prophet to tell us about some future event, it is so that we will finda way to avoid this situation. We should seek to uncover the underlying causeand correct it.

God sent the prophet Isaiah to Hezekiah to warn him that hewould die for not fulfilling the mitzvah of procreation. When the prophetinsisted that "the decree was already set," Hezekiah correctlyresponded: "Son of Amotz! Stop prophesizing and leave!" Why do you thinkGod sent you to me, if the matter was already decided? Clearly God wants me torectify this fault and have children!

This is the meaning of the story about Abraham and hisastrological predictions. Without a prophet to inform Abraham, God used the starsto indicate to Abraham that he would have no children. Abraham was meant to learn from this that heneeded to pray for children. As the Sages taught, “Why were the matriarchsbarren? Because the Holy One desires the prayers of the righteous.”

Abraham, however, thought that the signs of the stars were aDivine decree that could not be rescinded. Therefore God told him, “Forget yourastrological speculations!” Like the messenger in the parable, Abrahammisunderstood the point of the message. It was not so that he should give up,but on the contrary – so that he should take action and pray for a child!

“The brick walls are there for a reason. The brick walls arenot there to keep us out. The brick walls are there to give us a chance to showhow badly we want something.” (Randy Pausch)

Adapted from Mishlei Yaakov, pp. 29-31

Parashat Noah's Vineyard

2009-10-18T15:50:00.030+02:00

וַיָּחֶל נֹחַ, אִישׁ הָאֲדָמָה, וַיִּטַּע כָּרֶם. (בראשית ט:כ)

"Noah began to be a man of the soil, and he planted a vineyard." (Gen 9:20)

According to the Midrash, with this first major project after the Flood, Noah made himself "chulin" - profane. Why? Because "he planted a vineyard." Couldn't Noah have found a more productive, a more essential crop to start rebuilding the world? And why didn't Noah settle for just one vine? Did he need to plant an entire vineyard?

R. Chiyyah bar Abba said: It all happened on one day. On the same day - Noah planted the vineyard, drank from the wine, and was disgraced.

The Mashal of The Tzaddik's Blessing

A man approached a tzaddik who was known for his powerful and efficacious blessings.

"Please bless me!" he beseeched the holy scholar.

The tzaddik agreed. "May it be that your very first act after arriving home will be blessed and prosperous."

The man was very excited, and thought carefully how to best utilize this wonderful blessing. In the end he decided that the very first thing he would do at home would be to take out his purse and count his money. Then, he thought happily, the tzaddik's blessing will be on his silver coins....

Thus, as soon as he entered the door, the man excitedly called out to his wife. "Quickly, bring me my purse!"

His wife, however, didn't understand what had come over her husband. Why did he insist on seeing his purse of coins? Did he not trust her? What was the hurry?

She asked her husband why he wanted the purse, but he became extremely agitated, demanding that she bring it immediately. Fearing that her husband was no longer in his right mind, she refused to bring him the purse. When the husband saw that his wife would not bring it, he began to yell and berate her. The argument quickly became hot and vociferous.

In this unfortunate way, the tzaddik's blessing was fulfilled. The first act that man did upon entering his home - fighting with his wife - quickly developed into a very "successful" domestic spat.

Noah's First Act

After the Flood, there was an extraordinary measure of Divine compassion in the world, so that the world would be rebuilt. "I will no longer curse the land," God promised. Naturally, Noah's first attempt at restoring the world after the Flood would be blessed and unusually successful.

Noah's first act, however, was to plant a wine vineyard. Sure enough, Noah had unusual success in this endeavor. As the Midrash states, "On the same day - Noah planted the vineyard, drank the wine, and was disgraced."

The Sages criticized Noah for choosing wine as his very first crop. "Could he not have planted something else of good use?" Where were his priorities? Therefore they noted that by starting (vaya-chel) with this act, Noah made himself unholy - chulin - and it ultimately lead to his disgrace and humiliation.

The Sabbath Blessing

Noah's failure is also a lesson for us. The Sabbath provides blessings for the rest of the week. "All blessings from above and below depend on the seventh day... so that the table [of material sustenance] of all six days will be blessed" (Zohar). All of the actions that a person does on the Sabbath are blessed and are a source of blessing for the entire week.

The Sabbath is like a mini-Flood. It is a "soft reset" for our lives, affording us the opportunity to step back once a week and regain our direction and focus. But in order that the Sabbath will be a source of blessing, it should be observed with song and prayer, joy and holiness. If we spend Shabbat drowning our souls in mindless diversions, we will end up like Noah - drunk and debased, our spiritual blessings squandered.

"God blessed the seventh day" (Gen. 2:3). What was this blessing? The Midrash explains: "God's blessing will bring riches, but sadness will add nothing to it" (Proverbs 10:22). "God's blessing will bring riches" - that is the blessing of the Sabbath. "But sadness will add nothing" - that is mourning.

Mind-numbing gloom on the Sabbath will bring darkness to the rest of the week. But inner joy and holy reflection will uplift the entire week with the blessings of Shabbat.

Adapted from Mishlei Yaakov, pp. 27-28

Parashat Breishit: Cain's Fear

2009-10-11T18:05:00.010+02:00

The Mashal of the Enemy Soldier

Two countries were at war. After a heavy day of fighting, a commando unit was sent out on a night action. They succeded in surprising and capturing a group of enemy soldiers. One of the captured soldiers, however, shouted out:

"Don't shoot! I am your fellow countryman!"

The commandos gave the soldier an icy stare. "What does it matter if you were born in our country? You have been fighting against us like the other enemy soldiers. So we will treat you just like the rest of them."

Fearing the Animals

God promised that we should have nothing to fear from the animals. "Fear and dread of you shall be on all the beasts of the earth" (Gen. 9:2). But when people allow their animalistic instincts control them, they become like the beasts. Then they can no longer rely on God's promise.

After Cain killed his brother, he feared that the animals would attack him. "All who find me will kill me!" (Gen. 4:14; Rashi ad loc). Cain's fear was justified, and God agreed to provide him with a special mark of Divine protection.

A person might think that he could warn an attacking lion: "Beast, leave me alone! I am a human being and you are commanded to fear me."

But like the commandos in the story, the lion will just reply: "What does it matter that you were born human? You have perverted your humanity and lost your tzelem Elokim. Now you live like an animal. Why should I treat you differently than any other animal?"

For those who live a life of integrity and holiness, however, the Torah promises: "All the nations will see that God's name is called upon you, and they will be in awe of you" (Deut. 28:10). And in the future, the world will return to the state of Gan Eden, when,

An infant will play over the hole of a snake, and a child will stretch forth his hand over an adder's eye. They shall neither harm nor destroy on all My holy mount, for the land will be full of knowledge of God (Isaiah 11:8-9).

Adapted from Meshalim ve-gam Sipurim (Steinman, 1957), pp. 100-101

Parashat VeZoht HaBracha: Zevulun's Blessing

2009-10-07T23:26:00.001+02:00

Moses' blessing for the tribe of Zevulun related to their future as successful seafaring merchants.

וְלִזְבוּלֻן אָמַר, שְׂמַח זְבוּלֻן בְּצֵאתֶךָ;...
כִּי שֶׁפַע יַמִּים יִינָקוּ, וּשְׂפֻנֵי טְמוּנֵי חוֹל.

"To Zevulun he said: Rejoice Zevulun in your [business] excursions... For they will be nourished by the bounty of the seas, and sefunei buried with sand."
(Deut. 33:18-19)

The Maggid understood the word "sefunei" (literally, 'hidden') to mean "ships." The word for ship in Hebrew is sefinah, since ships must be sealed and impenetrable by water.

But why did Moses bless Zevulun that his ships would be buried in sand?

Returning Empty

Usually, when ships sail out to sell their merchandise in distant lands, they return laden with goods that are needed in their home country.

But if a ship does not need or does not wish to return with goods, the ship can still not return empty. The sailors need to weigh down the ship with sand and other ballast in order to prevent the ship from being prey to the winds and currents.

Zevulun's blessing was that he would "enjoy the riches of the seas," as his ships would bring the products of Eretz Yisrael to other lands. However, his ships would not return loaded with foreign goods, but would be "buried with sand." The ships would be loaded down with sand and rocks, since the Land of Israel would be so blessed with produce and riches that there would be no need to bring any goods to it.

A Modern Twist

This 17th century interpretation for Zevulun's blessing may appear peculiar to a modern audience who is accustomed to the concepts of global economy and free markets. But perhaps on a spiritual level we may better understand this idea.

Of all the tribes, due to his profession as a seafaring merchant, Zevulun was most in contact with other peoples and civilizations. While proud of his own heritage, Zevulun may have been duly impressed - and even awed - by the accomplishments of other nation.

Moses' blessing to Zevulun was that, in his travels around the world, he would find nothing of true significance that he would feel the need to bring back home. No culture, no religion, no system of philosophical and ethical truths would strike the merchant as superior to the Torah of Israel.

Adapted from Mishlei Yaakov, pp. 467-468.

Sukkot: Don't Fall for the Fakeout!

2009-09-29T13:01:00.001+02:00

The Pauper and the Joker

A practical joker was searching for a victim to dupe, when he noticed a poor man entering town. He greeted the pauper warmly and asked about his welfare. The weary visitor replied bitterly, "What do you mean, how am I doing? I haven't eaten at all today nor yesterday, and I have no place to rest after my long journey!"

The prankster promised to take care of the man, to bring him to his home and provide him with food and lodging. He then took the poor man - not to his own home, but to a large inn, where he asked that the guest be given anything he wants, food and drink and a comfortable room.

After a few days, the poor man gathered his things and prepared to leave. But as he started to exit the inn, the proprietor grabbed a hold of him. "Hey, where do you think you are going? Where is my payment?!"

Only then did the poor man realize that he was the victim of a hoax; his 'benefactor' had arranged a place for him to eat and sleep, but had not paid for his stay!

Seeing that the visitor had no money to pay his bills, the innkeeper confiscated his suitcase containing all of the man's possessions.

Without his clothes and possessions, the poor man was very upset, and went outside to think what to do. Who should he meet, but the prankster who had fooled him the first time? This time, however, the prankster had changed his clothes and appearance, and the pauper did not recognize him.

The poor man related his sorrows, and the joker responded,

"You really have acted irresponsibly. How could you be so gullible as to listen to a stranger who was out to make a fool of you?!"

"But if you want to hear my advice - anyway your suitcase has been confiscated; you'll never see it again. You might as well enjoy yourself for a few more days at the inn!"

The Advice of the Yetzer Hara

שְׂמַח בָּחוּר בְּיַלְדוּתֶיךָ ... וְהַלֵּךְ בְּדַרְכֵי לִבְּךָ וּבְמַרְאֵי עֵינֶיךָ;
וְדָע כִּי עַל-כָּל-אֵלֶּה יְבִיאֲךָ הָאֱלֹקים בַּמִּשְׁפָּט. (קוהלת י"א)

"Rejoice young man in your youth... and go in the ways of your heart and in the sight of your eyes.
But know that for all these God will bring you to judgment." (Kohelet 11:9)

Is King Solomon suggesting that the youth should blindly follow the rages of their emotions and desires?

Rav Huna in Shabbat 63 explained: "Until here, the evil inclination is speaking; from here on, they are the words of the good inclination."

The evil inclination operates like the joker in this story. When a person is young, he convinces him to enjoy the pleasures of this world, without thinking of the consequences. And afterwards, when one reaches old age and becomes aware that everything has a price, the evil inclination starts taking a different line, speaking as if he is the good inclination. He warns how difficult it is to do proper teshuvah and how severe the judgment is.

"To repair the damage you have caused - that is beyond your abilities. You've already messed up; your case has already been confiscated. It is too late to fix things. My advice is to enjoy whatever you can from your last remaining days in this world. Enjoy a few more days in the inn..."

That is what Rav Huna meant with his statement, "until here, the evil inclination is speaking." Rav Huna meant that even the end of the verse - "but know that for all these God will bring you to judgment" - this is also the evil impulse speaking! His intention is convince a person to despair of ever being forgiven, and to keep on living a life of emptiness and - to use Kohelet's favorite expression - hevel havalim.

(Adapted from Mishlei Yaakov pp. 374-375)

Parashat Ha'azinu: Forgetting G-d

2009-09-24T13:09:00.001+03:00

צוּר יְלָדְךָ תֶּשִׁי; וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ.

"The Rock Who created you - you ignore;

you forgot the God Who formed you" (Deut. 32:18).

In the song of Ha'azinu, Moshe warns the Jewish people not to get caught up in self-absorbed materialism. It is easy to spend one's life on making money and enjoying physical pleasures, and forget God and our innermost ideals. "And Yeshurun became fat and rebelled."

But this verse seems redundant - why does it repeat its warning not to forget God?

The Advice that Boomeranged

Zack owed a large sum of money, but he lacked the means to pay back the loan. So he asked his good friend Shlomo what to do. Shlomo advised Zack to pretend to be crazy. "When you see the fellow who gave you the loan, start to whistle and dance and carry on - you'll see that he will leave you alone."

Zack did as his friend suggested, and it worked. When he started whistling and dancing and carrying on, the lender took pity on Zack and stopped demanding repayment for the loan.

A few days later, Zack approached Shlomo for a short-term loan. Shlomo agreed; but when it came time to repay the load, Zack began to whistle and dance and carry on.

When Shlomo saw his friend's goofy antics, he gave him a sharp poke. "You ungrateful idiot! I taught you that trick - and you want to use it on me?"

The Blessing of Forgetfulness

God gave us the blessing of שכחה - forgetfulness. If we didn't forget, we would be overcome by the tragedies of life and not have the heart to carry on (Rambam, Intro. to Commentary to Mishnah).

But if a person takes this blessing of forgetfulness and uses it to forget his Creator - that is the ultimate ingratitude! This is the Torah's rebuke: "The Rock Who made you forget" - God formed you with the trait of forgetfulness, for your benefit, to make life easier. "And you forgot the God Who formed you" - and then you go and use this trait to forget the One Who created you?!

Adapted from Mishlei Ya'akov, p. 486