Tiferes Yisroel Alumni

Parshas Mikeitz

2011-12-23T11:31:00.001-05:00

The Rosh Yeshiva explains, that when the brothers responded to Shimon, true it was something he already knew, but they said it whole heartedly, and truly meant it. Shimon was able to sense that and realized that they weren't looking to get rid of him. "Dvarim hayotzim min haleiv nichnasim el haleiv." "Words that come from the heart, enter into the heart." Shimon knew from the way their response struck him that they must have been telling the truth.

This is an important thing for everyone to remember, Parents, Rabbeim and even friends, "Words from the heart reach the heart", and the recipient always knows where the words are truly coming from.. Good Shabbos and Afreillechin Chanuka!!

Parashas Vayeishev

2011-12-16T12:06:00.001-05:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R'
Baruch Moshe Aryeh ben Harav Zev Yehuda, Zev Yehuda ben Rav Shmuel
Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel,
Daniel Feivish ben R' Yaakov Yitzchak, Eliyahu ben R, Mordechai
Haleivi

In Perek Kuf Yud Dalid Kapital Gimmel in Tehillim it says "Ha'yam Ra'ah Va'yanas" Chazal discuss that what the sea saw that caused it to split was the aron of Yosef that was coming toward the sea. Hashem told the sea "Yanus Mipnei Hanas" as it says in Perek Lamud Tes Posuk Yud Beis "Va'yanas Va'yeitzei Hachutzah"..Yosef fled and ran outside (away from eishes Potiphar).Rav Chaim Shmulevitz ztl is troubled by why running out was singled out from all the other things that he did - For stopping himself from the etzem aveira he got tremendous schar. Not only that, Chazal go through each limb of his and the schar that he got for not doing an aveira with that limb.Obviously there is something extra special and extra hard about his running outside above all the other restraints,that caused him to get the greatest reward of all, having the Yam Suf split to save all of Klal Yisroel,.Reb Chaim explains,that this teaches us a tremendous yesod in the avoda of man. We all think that we will work on ourselves for years and then we'll go out out and fight our yetzer harah! We think that after preparing for the fight, we have a chance against him! How foolish can we be?! From Yosef we see the way to win is to run, get out of the ring.He knew that sticking around for even one more second would just increase his chances of losing the battle. He understood the power of the yetzer harah and therefore ran for his life not even taking a second to grab his beged (which ended up costing him jail time).Its not easy,in fact its extremely difficult,and that is why Yosef got the most schar for that action. However,it is vital for us to take this to heart. It is almost impossible to beat the yetzer harah, no matter how great we think we are. Don't make it into a boxing match,its not worth it. Sometimes it's good to look like a chicken, sometimes that's the only way to win..Good Shabbos

Parshas Vayishlach

2011-12-09T13:55:00.000-05:00

The Torah is complimenting Yaakov on his great humility for not kicking Reuven out of his house. Its obvious that the Torah is not praising Yaakov for not having a wrong amount of "gaivah" because it is no "chidush" that Yaakov did not attain a level of "gaivah" that would be totally incorrect. Rather the Torah must be praising Yaakov for being totally void of "gaivah" and on a tremendous level of "anava", and is saying that without this he would have thrown Reuven out.

The Rosh Yeshiva ztl asks, "mima nafshach", if the right thing was for Yaakov to throw Reuven out then why is he praised for not throwing him out, and if the right thing to do was not throw him out, then why such praise for doing what he was supposed to? The Rosh yeshiva explains that the right thing to do was what Yaakov actually did do, however even a drop of "gaivah" would have changed his decision and caused him to believe that the right thing to do was to throw him out. The fact that he was on that level deserves recognition. The Rosh Yeshiva explains that there is still a question begging to be asked. Lets say Yaakov wasn't a full fledged "anav", and maybe he had a little bit of a negia to want to throw Reuven out, but we know the draw that Yaakov had to the truth "Titein emes l"Yaakov", shouldn't his desire for the truth overcome everything else? He explains that obviously from the Ramban we see that even with his tremendous draw toward "emes", just a drop of "gaivah" would have skewed his decision. We see from here the extremely negative effect that even a tiny dose of gaiva has on a person. We should be zoche to work on our gaiva and be able to make the right decisions in everything in our lives. Good Shabbos

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Parshas Vayetzei

2011-12-02T14:37:00.001-05:00

Rashi explains, that Yaakov only realized in the morning that he had married Leah when he believed he was marrying Rachel, because he had given Rachel "simanim" signs with which she was to identify herself. Rachel however realized the embarrassment Leah would have felt when her father sent her in the place of Rachel, and she would fail to give over the simanim correctly, and gave Leah the simanim.

The Medrash Raba, on the posuk where Rachel names Naftali (lamud, ches) says, that originally when Rachel allowed Leah to marry Yaakov, Rachel said "If I am not deserving of having the world built from me, at least let it be built by my sister".

The Rosh yeshiva ztl asks, what does Rachel mean she is not deserving?How did she know that she did not deserve to the the "Ima" of the world? She was the woman he had planned on marrying, she was the one he had worked so hard to acquire .She just felt she couldn't go along with his plans because she could not bare to cause such pain to her sister, as is explained in the gemora in Megilla. It would seem that she was the rightful zivug, she was not undeserving or the wrong one, she just felt that the right thing to do was to give it up.

The Rosh Yeshiva explains that what Chazal are teaching us, and what rachel was saying was that this marriage was obviously not for her. Rachel was saying that if she was truly supposed to marry Yaakov, Hashem would not have put her in a position where the right thing to do was to give up the simanim. She understood, that it was not " I'm the rightful match just something came up", that something coming up wass a raayah, that that is not the way it is supposed to be. That is why she said "If i am undeserving i may as well let my sister be zoche". "She is not stealing this zechus away from me, because it is not rightfully mine"

I heard from my Rebbe, Rabbi Kaufman shlita what is a davar pashut but so true, and oftentimes forgotten. If a businessman was about to close the biggest deal of his life, when suddenly a a Navi hashem walked in and told him " Do not make that deal it will be a tremendous mistake" The businessman would probably feel indebted to the Navi forever for saving him from this terrible mistake. However, if this same businessman was about to make the biggest deal of his life, and the fellow offering him this deal says " Ill see you Saturday morning to close the deal, and I don't want to hear any excuses if you're not there you can kiss this deal goodbye". Although the businessman would not go, he would probably hate Shabbos for the rest of his life. We all are guilty of this on one level or another. Shouldn't the businessman realize that Shabbos is Hashem's way of telling him "Don't do the deal", it is the same as the Navi Hashem just in a little disguise. There are times in our lives when we may have grand plans of how things in our life will work out, but how we think they will end up and how they do, are many times completely different. So many times if we just take a moment to realize that the fact that things didn't work out the way we thought they would is because Hashem being the loving father that he is causes things to happen sometimes hold us back from what we think we want in order to do what is truly best for us. This is not to say that one should not feel any pain, as we said recently "when it hurts we cry" and I'm sure Rachel was deeply grieved to be unable to marry Yaakov, yet she understood that not marrying him was the right thing, it was what Hashem wanted. We should be zoche to see the not so obvious yad Hashem in all aspects of our life, but especially when things may seem to be the opposite of what we had hoped for. Good Shabbos

Parshas Chayei Sara

2011-11-18T14:43:00.001-05:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R'
Baruch Moshe Aryeh ben Harav Zev Yehuda, Zev Yehuda ben Rav Shmuel
Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel,
Daniel Feivish ben R' Yaakov Yitzchak, Eliyahu ben R, Mordechai
Haleivi,

In perek chaf dalid posuk beis Avraham was sending Eliezer out to find
a wife for Yitzchak. The posuk says "Vayomer Avraham el avdo zikein
beiso hamoshel b'chol asher l, sim na yadcha tachas yireichi" "Avraham
said to his slave, the elder of his household who controlled all that
was his: Place your hand under my thigh"

Rashi explains that when one makes a shvua they must take in their
hand an object that is used for mitzvos such as a Sefer Torah or
Tefillin. Since mila was Avraham's first mitzva and it came to him
through pain, and it was chaviv to him, he used that for his shvua.

The Gur Aryeh and the Mascil L'Dovid explain Rashi. Rashi was bothered
why Avraham didn't just take a pair of tefillin for the shvua? Min
hadin that is more proper for a shvua. Rashi explains, that Mila was
chaviv to him and therefore he b'davka wanted to use it.

The Rosh Yeshiva Ztl explains that we see that Avraham had a special
love for his first mitzva. If Avraham felt this and therefore used
Mila instead of Tefillin, it must be a correct hargasha. The Rosh
Yeshiva continues that this is not only regarding the first mitzva but
to any first thing.

The Story is told of Rav Leizer Yudel Finkel ztl that every year on
the day that he had given his first shiur as Rosh Yeshiva of the Mir,
he would make a seuda. He forever wanted to remember his "first shiur"

These passed few weeks have turned the world upside down.. Now is a
time for first times! My second Seder Rosh Chabura told me, "when
things like this happen so close to you, when Bachurim who are kimaat
part of your family are taken so suddenly, you must dig deep. You have
to take something that you know is difficult for you, something that
you know you need work in and start working". We all must take on
something and make ourselves better people. How can we just keep going
on as the same people after such a blow? We owe it to Dani and Eli,
and we owe it to ourselves as well. Life does go on, but that doesn't
mean we need to or should forget. If we take one thing and change
ourselves, start doing something new for the first time, we will never
forget it or the reason why we began that new inyun of growth. That
growth will allow us to keep Dani and Eli close to us, and give them
tremendous zechusim.
Good Shabbos

--
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Lech Lecha

2011-11-04T13:44:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel...

In the first posuk in this weeks parsha Hashem says to Avraham (Avram) Avinu "Lech Lecha Mei'artzecha u'mimoliditicha umibeis avicha el ha'aretz asher arecha" Rav Akiva Mibartenura al Ha'Torah says the reason why Hashem meintioned these three was to explain the reason why Hashem was giving Avraham this mitzvah to leave. All three of these were filled with rishaim,and your land,your house and your family are the places you learn your derech in life from.The Rosh Yeshivah Ztl says that we see from the Bartenura,a tremendous yesod. Avraham Avinu, the person who recognized Hashem at three years old, broke his own fathers idols, and was moser nefesh for Yidishkeit by being thrown into a kivshan Ha'eish, still could have been mushpaah from the hashpaah of his surrounding and the hashpaah of his family,and therefore had to leave.If our father, Avram Avinu, can be mushpaah from his surrounding, imagine us.We think we have ourselves set in who we are and we are good enough to withstand hashpaah, but this is obviously not true. We have to do whatever we can to remove ourselves from things that can influence us in a negative way.. Good Shabbos

Parshas Nitzavim

2011-09-23T14:09:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel...

In Parshas Nitzavim perek chaf tes posuk yud alef Moshe tells Klal Yisroel "L'avricha b'bris Hashem Elokecha uv'alaso asher Hashem Elokecha koreis imcha hayom". " For you to pass into a bris of Hashem your God, and into his oath that Hashem your God forges with you today.

The Yalkut Shimoni explains that throught history there were three brisos (covenants) that Hashem forged with Klal Yisroel. One when they left Mitzrayim, and one in Choreiv, and one now. The reason for the one now says the Yalkut Shimoni, is because the eigel had recently occured and the eirev rav had told Klal Yisroel "Eileh elokecha Yisroel" "This is your god Klal Yisroel", and the previous brisos became batul, therefore Hashem was chozer and re-forged the bris with Klal Yisroel.
The Rosh Yeshiva ztl asks, Why did Hashem need to forge a new bris at this point? Its pashut that the previous brisos were not actually cancelled by Klal Yisroel when they said "eileh elokecha". The Bris that Hashem made with Klal Yisroel is everlasting and can be proven throughout the Torah, so what is the yalkut shimoni saying that the previous brisos where batul?

The Rosh Yeshiva explains that the Bris in Choreiv was obviously not batul and is truly everlasting. The Medrash is just saying what Klal Yisroel felt in their hearts. After Klal Yisroel served the Eigel, they felt in their hearts that The Bris must have been destroyed fbecause of their aveira and therefore Hashem made a new bris with them now.

However the Rosh Yeshiva explains, the matter still seems puzzling. Why did Hashem have to be koireis a new bris, why couldn't he just explain to Klal Yisroel that the old one was still intact?
The Rosh Yeshiva explains that even if Hashem would have just told Klal Yisroel that the previous bris was intact, Klal Yisroel would still feel in their hearts that is was null and void because the heart and mind although mere inches away from each other are really worlds apart.

Klal Yisroel could have known in their seichel that the bris was still there even after the Eigel just as it was there before, but in their hearts they would not have fully believed it. They knew, but they did not really know. Hashem needed to be koireis a brand new bris so that Klal Yisroel would truly know deep within them that Hashem still loved them and the bris was still there and would be there forever.
Good Shabbos
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Parshas Ki Savo

2011-09-16T17:20:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben Rav Shmuel....

In Perek chaf vav the Torah teach us the Mitzvah of Bikurim (first fruits). In posuk dalid the posuk says "V'lakach Hakohen hatene mi'yadecha v'hinicho lifnei Mizbach Hashem Elokecha" "The Kohen shall take the basket from your hand and lay it before the Mizbeiach of Hashem your God".

The Sapurno explains that the reason why the Kohen places the Bikkurim by the Mizbeiach is to show and make known that they were not brought as a gift for him, but rather to Hashem Yisborach.

The Rosh Yeshiva ztl is bothered by why it is necessary for the Kohen to do this. The person who brought the Bikkurim is already recognizing Hashem in posuk Hei, and it seems pretty clear that he understands that they are for Hashem as Hakaras Hatov.

The Rosh Yeshiva explains, as follows. What the person bringing it says definitely helps show that he is brnging it for Hashem, however without the Kohen's actions people would not be fully margish in their hearts that they were truly for Hashem. They will have heard that its for Hashem but would not fully feel it. People put a lot of faith in what they see without even realizing it, and seeing the Bikkurim go to the Kohen even with the statement would not allow the people there to truly feel that the Bikkurim were for Hashem.

Due to the fact that the human mind works in this way, the Kohen is commanded to place the Bikkurim by the Mizbeiach in order to help everyone in Klal Yisroel truly understand and believe that they are for Hashem for all the he provides for each and every person.

Good Shabbos

Fwd: Parshas Ki Seitzei

2011-09-09T10:27:00.001-04:00

Liyluy Nishmas Elchonon Tzvi Ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R Dovid Meir ben Rav Shmuel..

Refua Shelemah for Rav Moshe Tuvia ben Rochel

In Perek chaf gimmel pesukim dalud and hei the pesukim say "La Yavo Amoni u'Moavi b'khal Hashem gam dor asiri lo yavo lahem b'khal Hashem ad olam. Al dvar asher lo kidmu eschem balechem u'vamayim baderech b'tzeischem mi'Mitzrayim, v'asher sachar alecha es Bilam ben B'or mipisor Aram Naharaim l'kalilecha" "An Amoni or Moavi shall not enter into the congregation of Hashem, even their tenth generation shall not enter the congregation of Hashem, forever. Because of the fact that they did not greet you with bread and water on the road when you were leaving Mitzrayim, and because he hired against you Bilaam the son of Beor of Pethor, Aram Naharaim, to curse you."

The pesukim present two reasons why an Amoni and Moavi can never become part of Klal Yisroel. They did not bring food and water for Klal Yisroel when they were coming from Mitzrayim, and because they hired Bilaam to curse Klal Yisroel.

The Dubna Magid asks the following question. We expect derech eretz from murderers? How can the taayna on one hand be "you tried destroying Klal Yisroel" and then also "and you didn't bring them provisions". They wanted to murder them, you have a problem that they didn't bring them bread and water? The Dubna Magid explains that in truth it was all one taayna. When Klal Yisroel was passing they didn't bring them provisions, but maybe they just couldn't afford it, so how can you have a taayna. Once it becomes obvious that money wasn't the issue because they dropped cash on Bilaam to curse Klal Yisroel, now there's a taayna "where is your derech eretz, you can't join our people". (Uncle Shmuel said this a few years ago and mentioned that this was a personal favorite of Zaidy's)

Rav Yaakov Aryeh Neiman ztl however, gives his own answer to the Dubna Magid's question. Rav Neiman explains that the Torah was coming to teach us an amazing thing. When you see people that are ready and willing to annihilate an entire nation, realize that they did not fall to that low level overnight. The beginning of such a person stems from a seemingly small and subtle lack of Derech Eretz "asher lo kidmu eschem balechem uvamayim". Amon and Moav started with not offering provisions and continuously fell till the point of "sachar es Bilam...L'kalilecha".

Nothing just happens at once, there is always a beginning, always a root. Many times the change is so slight its unrecognizable at first but grows to levels that can cause even the people affected to wonder how they stooped so low. A slight lack in Derech Eretz can grow into wanting to destroy an entire nation. This just opens our eyes to how careful and aware we must be about where we are holding and how fast where we are can change if we are not careful.
Good Shabbos

Parshas Shoftim

2011-09-02T14:32:00.001-04:00

Liyluy Nishmas elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav zev Yehuda, my cousin Zev Yehuda ben Rav shmuel Mordechai, Avraham ben R' Yitzchak Zav, R' Dovid Meir ben Rav Shmuel.

In perek yud zayin posuk yud tes the posuk is discussing the Sefer Torah that a king must keep with him, and the posuk says "V'haysa imo v'kara bo kal yimei chayav lima'an yilmad l'yira es Hashem Elokecha lishmor es kal divrei Ha'Torah hazos v"es hachukimha"eileh ola"asosam. "It is to accompany him and he is to read it all the days of his life in order that he learn to fear hashem his God , to guard every word of his Torah."

The Talile Oros brings down from Rav Chaim Vital that the posuk does not say "kal Yamav" "all his days" rather it says "kal Yimei chayav" "all the days of his life".
The Reason for this Rav Chaim explains, is that the Torah is teaching us a very valuable lesson,. A person who is davak to Torah's, who attaches himself to Torah, his days on this earth are days of "life". Rishaim no matter how many years they walk the earth are considered dead. The Torah is called "Eitz Chaim" the tree of life. That is what provides life for man and attaching oneself to Torah is the only true living. Similarly, that is why a Rebbe must accompany a Talmud and vice versa to the arei miklat (as was previously discussed)

In this world it's very easy to forget what life really is. My grandfather Rav Abba Zalka Gewirtz was once speaking in Telshe Yeshiva and was discussing how he hears many times people talking about the leaving of Yeshiva to go into the "real world" of business" His response to that was as follows, "Like Heck It's The Real World"!! The real world is where "real life" comes from, from Torah not from all the luxuries in the world outside. Of course that does not mean one must stay in Yeshiva forever, families must be provided for, but the message should be clear that a world without Torah, a life without Torah, is neither a world or a life. The Torah must be taken with us and learnt by us regardless of the four walls around us because that is the only way to be truly alive.
Good Shabbos

Parshas Re'eh

2011-08-26T09:11:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisrael Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yizchok Zev, R' Dovid Meir ben Rav Shmuel.....

In perek yud beis posuk chaf gimmel the posuk says "Rak chazak l'vilti achal ha'dam ki ha'dam hu hanafesh, v'lo sochal hanefesh im ha;basar". "Only, exercise strength in not eating blood, for the blood is the life, and do not eat the spirit with the meat". Rashi brings down Rav shimon ben Azai who says, the Torah is teaching Klal Yisroel the extent that one must go to strengthen their keeping of the mitzvos. If blood which is easily avoided because man has no craving for it still requires strengthening oneself from eating it, then kal v'chomer other more difficult mitzvos.

The Sifsei Chachamim brings down in the name of the Mahari, that R' Shimon ben Azai was explaining that the yetzer hara of a person is constantly trying to overpower him,and therefore one must be careful in the seemingly easy mitzvos and Kal V'chomer in the mitzvos that people have a taayva to go against.

The Rosh Yeshiva ztl explained that we can see that according to R' Shimon ben Azai Klal Yisroel had zero taayva to eat blood, because its just miusdik. Yet after Hashem commanded against it one must be michazek themselves not to do it.The reason for this is that even though eating blood may seem nasty, once Hashem commanded against it, the Yetzer Hara is working on all cylinders to make people eat it. If the yetzer Hara can turn something uninticing intosomething that needs strength to stay away from, then imagine the things that started off enticing in the first place.

Rav Yisroel Salanter ztl in the Igeres Hamussar explains that there are really two types of Yetzet hara's. One that plays to peoples desires and tries to cause them to fall, and a second that speaks to the tuuma of a person and tries to convince him to sin in order to go against Hashem. Therefore it is very possible to do things that one may not even want just because the yetzer hara is trying to get them to go against Hashem.

Its scary to see that not only do we have to be careful not to fall into the trap of doing things wrong that we desire, but even of things we have no interest in.
"V'haseir satan milfaneinu u'meiachreinu", hes coming from all over the place. Hopefully if we know that he's coming on so strong we can better equip ourselves for battle.
Good Shabbos

Parshas Eikev

2011-08-19T14:48:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel..

In perek ches posuk gimmel the posuk says "Vayochlacha es ha'man asher lo yadaata v'lo yadun avosecha" "I fed you the maan that you did not know about and your forefathers did not know about".
The Medrash Raba says, R Ilai asked in the name of R' Yosi ben Zimra, why didn't Hashem tell Avraham avinu about the maan? Rav Abba says becasue its the way of Tzadikim to say a little and do a lot so Hashem didn't tell him. Davar acheir is, had Hashem told Avraham and klal Yisroel knew about it, Klal Yisroel would have said "we already ate maan when we were in Mitzrayim." Just as Klal Yisroel remembered eating fish in Mitzrayim that chazal say they never got any of it, they just saw Mitzriim eating it.

The Rosh Yeshiva ztl asks the following, Klal Yisroel then wasn't a group of people that would just complain about having something random b'meizid that was so far fetched. They weren't just out to complain and they weren't crazy so how could they complain about something that wasn't even there in Mitzrayim with them.

The Rosh Yeshiva explains that the wa people work is when they know they are going to have something they begin to have the hana'a from it as soon as they know its coming. I heard from a Rav in a Shabbos Drasha the same idea. Someone is bidding for something at an auction for example a nice watch. He bids high and it seems that the watch is his they start counting down until the watch is his. The bidder begins to picture the watch on his arm shining in the sunlight completing his image. His nice suit and tie, his stylish shoes and his new beautiful watch. Suddnely someone from the crowd jumps up and raises the bid and wins the watch. In the first bidders mind, the second bidder has just stolen his watch. If you don't believe it think of your own scenario and you'll come to realize that this is in fact the way it works.

Klal Yisroel would have been so used to knowing the Man was coming that over the years they would have begun to believe it was theirs already way before they actually began getting it, and would have lost appreciation for it.

This is the way we are. It takes effort to realize what we take for granted. We get so used to things that we lose our appreciation but it doesn't have to be that way. We can try to stay focused on it and realize the things we do and don't have and appreciate them in turn.

Good Shabbos
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Parshas Vaes'chanan

2011-08-12T13:35:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mrdechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben Rav Shmuel......

In perek dalid posuk beis "Lo sosifu al hadavar asher anochi mitzave eschem v'lo sigriu mimenu lishmor es mitzvas Hashem elokeichem asher anochi mitzave eshchem." "You shall not add to the word that I command you , nor shall you subtract from it to keep the commandments of Hashem your God that I command you"

Many mefarshim ask the seemingly obvious question. It is understandable why the Torah says one should not subtract from the Mitzvos Hashem commanded, but what is wrong with adding onto the Torah? Perhaps by adding on one can be mikayim the Torah on an even more chumradik level.

Rav Yaakov Neiman ztl explains, that every single person in Klal Yisroel has to understand that the Torah was giving to us straight from Hakadosh Baruch Hu. He is the one who wrote it and gave the mitzvos, mishpatim, and chukim. That being said and understood everyone is obligated to believe that it was given b'shleimus, perfect and complete. "Toras Hashem Temima". The Torah is complete without even one tiny minuscule mistake. If one were to add on to the Torah and try to be more "machmir" and more holy then what he is in fact showing is that he does not believe that the Torah was given from Hashem. If someone tries to be "frummer" than the Ribono shel olam they are actually being "koifer b'ikar".

Don't be frummer than the Ribono Shel Olam. My grandfather Harav Abba Zalka Gewirtz shlita always says these words and follows with the following Chazal. In the maaseh of Nadav and Avihu and the aish zara the Ohr Hachaim is mashma that what Nadav and Avihu did wrong was that they brought a Karbon that Hashem had not told them to bring. They did what Hashem asked and then some and that is why they were chayiv misa.

Its important to keep the Torah and follow all that Hashem commands, but that's is where it ends, all that Hashem commands. When people start trying to be holier than that and more machmir, its not chasidus or ultra orthodox, its kfira, it's its own religion. The Torah was given to us straight from Hashem complete and perfect and that is how we are expected to keep it and follow it.
Good Shabbos

parshas Devarim

2011-08-05T14:47:00.000-04:00

In perek alef posuk zayin Moshe delivers the following message from Hashem to Klal Yisroel "Pnu u'siu lachem uvou har ha'Emori v'el kal shcheinav ba'arava bahar uvashfeila uvanegev uvichof hayam eretz ha'canani v'halvanon ad hanahar hagadol nahar pras" "Turn Yourselves and journey, and come to Mountain of the Emori and all its neighbors, in the plain, on the mountain, and in the lowland, and in the south, and at the seacoast. The land of the Cannanite and the Lebanon, until the great river the Euphrates river."

Rashi explains, that because Nahar Pras is mentioned with Eretz Yisroel it is call "Nahar Gadol". The slave of a king is considered a king to the common folk. Chazal say that in actuality the Nahar Hagadol is the smallest from all the rivers, but its association with Eretz Yisroel makes it great.

Reb Chaim Shmulevitz Ztl explains, that if that is the Kedusha of things associated with Eretz Yisroel, Kal V'chomer Eretz Yisroel itself. Ein Torah K'Toras Eretz Yisroel.

Reb Chaim Explains that people don't understand and utilize the greatness of Eretz Yisroel. Moshe Rabeinu came to Hashem with a taayna "The Atzmos Yosef are entering Eretz Yisroel, and I can't?" Hashem explained to him that Yosef acknowledged and appreciated that Eretz Yisrael was his land he was called an Ivri by the Mitzriim, and even called himself "gunov gonavti mei'eretz Ha'Ivrim" He on the other hand was called an Ish Mitzri by Yisro's family and was quiet. We don't find there being a taayna on him for not correcting them from believing he was a non jew. Perhaps it would have been a sakana. However, because he was not "hoda ba'aretz" he was not buried in Eretz Yisroel.
Good Shabbos

Parshas Masei

2011-07-29T12:10:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh Ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham Ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel....

In perek lamud heh posuk yud alef the posuk says " V'hikrisem lachem arim arei miklat ti'hiyena lachem v'nas shama rotzeiach makei nefesh b'shagaga" "You shall arrange cities for yourselves, cities of refuge they shall be for you, and a killer who kills unintentionally shall flee there".
In Meseches Makos the gemora says that if a talmud must run to an arei miklat his Rebbe must go with him, similarly if a Rebbe must go, his yeshiva must go with him.
The laws of arei miklat are learnt out from the posuk "v'nas el achas ha'arim va'chay" "he shall run to one of the cities and live". The Rambam explains that this means we must give this man all that is necessary to live, and a life without talmud Torah is comparable to death.
This idea of a Rebbe going with his talmud seems puzzling to many. Granted a person must learn but does he need his Rebbe there? His Rebbe did nothing wrong, and there are probably many people who can teach him. After all the arei miklat was where all the Leviim lived. Even if he does not find another Rebbe, he can learn himself. The Torah is going to make the Rebbe go and therefore cause an entire Yeshiva to have to move (Rav she'gala migalim yeshivaso emo") because of this one guy?
Rav Yaakov Aryeh Neiman explains that from here we can get a glimpse of the relationship between a Rebbe and his Tamud. Learning from your Rebbe who you are accustomed to learning with and comfortable with is considered Talmud Torah and taking that away from is considered taking ones life even if you can find someone else. Yes it seems extreme but the bond is so great that the Yeshiva must relocate so that one person can continue learning from their Rebbe.
This can give us a little insight into the deep connection between a Rebbe and Talmud. Bein poresh from your Rebbe is being poresh from life itself.
Good Shabbos

Parshas Matos

2011-07-22T09:21:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri Rav Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordecahi, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel.....

" Ish ki yidor neder la'Hashem oh hishava shvua le'sor isar al nafsho lo yacheil d'varo ki'chal hayotzei mipiv yaase". "If a man takes a vow to Hashem or swears an oath to prohibit an isar upon himself, he shall not profane his word; according to whatever comes out of his mouth he shall do" (perek lamud, posuk gimmel)

Chazal say "hu eino michal, aval. Acheirim mochlin d'varav" "he can't obsolve it, but others can namely the chachamim..
Rav Yaakov Aryeh Neiman ztl explains the koach of the chachamim that we see from here. Not only can they obsolve a neder by monetary cases, they can even by cases of isar. They can make muttar something that obe assurs on themselves.

The Kli Yakar explains that the reason that the Chachamim or a Beis Din can be matir the neder is, that just as a husband or father can be matir a neder because whatever the woman does is bi'rshus them and she must have their consent, so too one is bi'rshus the Chachamim and Beis din.

Rav Neiman explains that the Torah wants each and every person to have that connection with the Chachamim and to have emuna in them, and understand that if they don't agree with what they did they can be mivatel it. A person can not and should not live life solely based on his own knowledge. One needs the guidance of the Chachamim and the Gedolim in every aspect and every situation in their life, and that is what this posuk is teaching us. We have that connection to them and should utilize it and take advantage of it as much as we can...
Good Shabbos

Fwd: Parshas Pinchas

2011-07-15T13:59:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel.

In perek chaf heh posuk yud alef Hashem speaks to Moshe and says "Pinchas Ben Elazar ben Aharon Hakohein Heishiv es chamasi mei'al Bnei Yisroel b'kano es kinasi b'socham V'lo chilisi es Bnei Yisroel b'kinasi" "Pinchas the son of Elazar the so of Ahron Hakohein has turned my anger away from Bnei Yisroel by his vengeance for me among them. So that I did not destroy Bnei Yisroel in my vengeance."
The Kli Yakar explains that Pinchas's lineage was written here to shed light and just how great his act of "kana'us" was. He was the son of Elazar Hakohen who had married one of the daughters of Putiel/Yisro who used to fatten cows for avoda zara. Pinchas could have refrained from killing Zimri and Kazbi out of fear that the leitzanim of the generation would say "You have a problem with living with a midyanis? Who allowed your father to marry your mother? You have a problem with avoda zara?! Your mothers father used to fatten cows for avoda zara, and your fathers father made the eigel! With all this Pinchas was not makpid on his kavod and stood up for what was right.
It seems from this Kli Yakar that had Pinchas realized what the right thing to do was and not done it anyhow because of the uncomfortable and embarrassing position he would have been put in there would not have been a taayna on him. The exact words of the Kli Yakar are "Vahay lo limnoa es atzmo mk'maase ze" "He could have refrained from this action". Imagine, Pinchas would have seen such tremendous aveiros of giluy arayos and avoda zara and understood what should be done and it seems like there would be no taayna on him because the leitzanim's remarks would be too painful.
We seem to think that some people are above and beyond the need for validation and approval, that for some people its not such a big deal to do what they believe is right no matter the cost, but that's incorrect. Pinchas is praised greatly for being able to do this great action even in the face of ridicule, because even for Pinchas that was not an easy thing to do.
What people think and say really does matter to us, and what we think and say really does matter to other people. It's a tremendous power that we hold in our hand, regardless of who we are,(especially a Rebbe or parent) and is a power that can make or break a person for life and therefore must be used wisely.
Good Shabbos

Fwd: Parshas Balak

2011-07-08T13:33:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Boruch Moshe Aryeh Ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' shmuel...

In perek chaf beis posuk yud gimmel the posuk says "Vayakam Bilam baboker vayomer el sarei Balak, l'chu el artzichem ki me'ein Hashem l'siti lahaloch imachem" "Bilam arose in the morning and said to Balak's officers, go back to your land for Hashem refuses to allow me to go with you"
Rashi explains that Bilam was telling them that he could not travel with people of their caliber, but needer the higher ranking officials. Rashi continues that we see that he was arrogant and was unable to reveal that he could not do anything without Hashem's consent except for in this haughty fashion.

Reb Chaim Shmulevitz ztl explains that its clear from the posuk that Bilam was not trying to fool these officers he just did not relay the entire message. He understood that Hashem was telling him two things, firstly do not go with them because it is not fitting for a man of your stature, and secondly do not curse Klal Yisroel, but because of his haughtiness he left out the second part. He could not speak aloud the fact that he was totally under the control of Hashem.

A few pesukim back when Hashem appeared to Bilam he asked him "Mi ha'anashim ha'eiled imach" "who are these men with you?" The Ohr Hachaim Hakadosh explains that what Hashem was asking was "are these people worthy of being with u, that you accepted them into your house?" Hashem was asking because he was makpid on the kavod of Bilam. Hashem cared about Bilams honor. We all know the story where Bilam's donkey berated him. In the end Hashem killed the donkey so that it should not be spoken in the markets as the donkey passed "this is the donkey that berated Bilam. Even though in many ways that would have been a tremendous Kiddush Hashem it was not worth it for Hashem to have that at the expense of the Kavod of Bilam. In this incident when Hashem gave Bilam the two reasons not to go he first gave the reason that it would not be befitting for Bilam to travel with these men, and only after
that he should not curse Klal Yisroel.

We see from here how much Hashem cares about the honor of each and every person, even a Rasha like Bilam. It was worth it to kill the donkey to save his honor and it was enough of a reason to be mentioned with "don't curse Klal Yisroel" because each and every one of us is precious in Hashem's eyes. How we feel and how we are treated really does matter.
Good Shabbos

Parshas Chukas

2011-07-01T15:04:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekeini Moiri R' Boruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel...

In perek yud tes posuk beis the posuk says "Zos chukas Ha'Torah asher tziva Hashem leimor dabeir el Bnei Yisroel v'yikchu eilecha Fara aduma temima asher ein bah mum asher lo ala aleha ol" "This is the statute of the Torah which Hashem has commanded saying. Speak to Bnei Yisroel and they shall take to you a perfectly red cow which has no blemish and never had a yoke upon it".

The Ohr Hachaim Hakadosh ponders the question of why the Torah refers to this chok of para aduma, as "chukas hatorah". Wouldn't it seem more appropriate to call it "chukas hatuma" or "chukas hatahara"? After all that was what the para aduma did, render the impure, pure. The Ohr Chaim explains that the Torah was telling us something in the words "Chukas Ha'Torah". The Torah was teaching us b'derech remez that if one is m'kayeim this mitzvah even though there is seemingly no reasoning behind it, the Torah considers it as if you are m'kayeim kal Ha'Torah kula. The reason for this he explains is because one who keeps the mitzvos that have no reasons for them is being mei'I'd on them self that they have emunah and have accepted to fulfill all that Hashem Yisborach requests from Klal Yisroel.

Rav Chaim Shmulevitz ztl expounds on what the Ohr Chaim wrote and says as follows. As long as the mitzvos that one is fulfilling make sense to them it is not clear that they are prepared to fulfill and accepting of what Hashem commanded because it's what Hashem commanded. After all it makes sense, and we tend to act in a manner that makes sense to us. However, we are supposed to fulfill what Hashem commanded because Hashem commanded it as the Rambam explains. We must be me'kayeim the mitzvos because Moshe commanded us from the Ribono Shel Olam, and the only by accepting and fulfilling mitzvos that don't make sense to us do we actually prove that we are totally ready to be me'kayeim the mitzvos on the highest level exactly how Hakadosh Baruch Hu desires.
Good Shabbos

Parshas Korach

2011-06-24T13:11:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel...

In Perek tes zayin posuk tes vav during the uprising of Korach and his followers the posuk says " Vayichar l'Moshe M'od vayomer el Hashem al teifen el minchasam, lo chamor exhad meihem nasaasi v'lo hareiosi es achad meihem" "This distressed Moshe greatly and he said to Hashem, do not turn to (accept) their gift offering, I have not taken a donkey from any one of them, nor have I wronged any one of them."
Rashi explains that according to pashut pshat what Moshe was asking Hashem not to accept was the kitores that Korach was going to bring the following day.

Both groups had agreed that each person would bring their own fire pan, and if whichever ones Hashem accepted would prove that they were correct.

Says the Alter from Kelm ztl (quoted by Rav Yaakov Neiman Ztl) we can learn from this how powerful Tefila is. Moshe Rabeinu had to daven a specific tefila to beseech Hashem not to accept the ketores (in other words the avoda and tefilla) of Korach and his followers. He had to beg Hashem not to accept it even though accepting it would cause Moshe to be overthrown and the Torah would have been thrown out. Still Moshe was fearful of the power of their Tefilla and therefore davened for Hashem not to accept it.

If such Tefillos are so powerful, just imagine the tefillos that we are mispallel for the yeshua and refuah of our brethren individually and as a whole. We can not even fathom that impact that it has and what it may be changing in Shomayim. True some times we feel like our tefillos were not heard, but that is never the case. Every Tefilla is so so powerful and extremely valuable to our father in Heaven. We may not see the affect that it has but we can rest assured that the tears tefillas and bakashas did not go unnoticed..
Good Shabbos

Parshas Sh'lach

2011-06-17T12:30:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel.

In perek yud dalid posuk mem after the incident with the miraglim, and Hashem's response the posuk says "Vayashkimu baboker va'yaalu el rosh hahar laimor hinenu v'alinu el hamakom asher amar Hashem ki chatanu" "They awoke early in the morning and ascended toward the mountaintop saying, We are ready and we shall ascend to the place of which Hashem has spoken, for. We have sinned."

After crying over the words of the miraglim and therefore not wanting to enter Eretz Yisroel, and then having Hashem tell them that Eretz Yisroel was no longer available to them, this group decided that they should have gone in originally and were going to go. These people went from wanting to run back to Mitzrayim so as not to be killed in the quest for Eretz Yisroel as the posuk says "V'lama Hashem mavi osanu el ha'aretz hazos linpol bacherev" "why did Hashem bring us here to fall by the sword", to all the sudden extreme desire to enter eretz Yiroel and be moser nefesh to conquer it. What changed asks Rav Yaakov Neiman Ztl, why did they not want to go originally and now how such a desire?

Rav Neiman brings down b'sheim the Alter mi'Kelm that when one is commanded to do something it is much more difficult to do it than when a person is not commanded. As long as someone is commanded to do something the Yetzer Hara is working full force to make sure that there is no success. As long as there was a mitzva to conquer Eretz Yisroel the Yetzer Hara was working on all cylinders and overpowered Klal Yisroel and convinced them against the idea. As soon as the mitzva was taken away the Yetzer Hara's job was done. Without the clouded vision Klal Yisroel could see Eretz Yisroel for what it was, and understood that it was worth it to be moser nefesh to conquer it.
This is one of the reasons why "Gadol hamitzuve v'ose mi'mi she'aino mitzuve ve'ose" "greater is one who is commanded and does from one who is not commanded and does". The temptation not to is not as strong.
The Yetzer Hara can turn seemingly obvious and easy decisions into extremely difficult ones. I don't think being aware of his tactics is foolproof but at least understanding that he is battling as hard as he can to keep us from doing whatever we are commanded can possibly keep us on our toes and help us in our battle against him..
Good Shabbos

Fwd: Parshas Beha'aloscha

2011-06-10T15:36:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekeini Moiri R' Baruch Mishe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel.

In middle of this weeks Parsha Klal Yisroel begins complaining about life in the midbar. They uttered the famous words complaining about the mann "mi yachileinu basar" "who will feed us meat". They continue complaining by reminiscing over the food that they had in Mitzrayim. As it says in perek yud alef posuk heh "Zacharnu es hadaga asher nochal b'Mitzrayim chinam, eis hakishuim, v'eis ha'avatichim, v'es hechatzir, v'es habitzalim, v'es hashumim." We remember the fish that we would eat in Mitzrayim for free, the cucumbers and the melons, the leeks the onions and the garlic (but now we have nothing but mann).

How do we begin to understand the Dor Hamidbar asks Rav Yaakov Aryeh Neiman ztl. Chazal call them the "Dor Deah" "Ra'asa shifcha al hayam ma shelo ra'ah Yechaskel Ben Buzi", each and every person received nevuah, and just like that they begin to cry over a lack of onions, watermelons, and garlics? If this is so says Rav Neiman, we can learn a tremendous lesson, it is possible for a person to be on a tremendous level and forget everything and give it all for the desire of even something as small as a piece of onion. " Ki Ashrei adam mifacheid tamid" "Praised is man who is always fearful" Even when one reaches tremendous levels, they must be fearful and aware of falling to lower madreigos.

Chazal in last weeks parsha say "kal haroeh sotah b'kilkulo yazir atzmo min hayayin". " Anyone who saw a sota should distance themselves from wine". The Alter mi'Kelm reminds us that Chazal said this even for themselves. It doesn't say "if u can't see yourself doing anything like the sotah did in a million years, then you don't need to distance from wine, but everyone else should. It says everybody, even the tzadikim should make gadarim when they see such a thing. The Tzadikim should realize that even the people that committed the aveira did not just get to that point in their life overnight. Like everything it was a process. Its even possible that at one point they would have considered themselves to be great as well, and never saw the slow change that was occurring within them until they were "miles" away from where they once were. Therefore even the tzadikim must guard themselves
"Ashrei adam mifacheid tamid"

Nobody is ever too great to fall, and nobody is ever to great to keep growing. We shoud always be working on ourselves and looking into ourselves to understand where we are holding in life. Its not enough that we put in the effort a while ago and therefore believe we are tazadikim who are safe from sin. If the dor deah could slip for an onion, how much easier is it for us? If we keep this in mind and are truly "mifacheid tamid" then we will iyh continue to grow and become closer to Hashem.
Good Shabbos

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Fwd: Parshas Naso

2011-06-03T14:14:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel....

In perek zayin posuk alef the posuk says, "Vayehi b'yom kalos Moshe L'hakim es ha'Mishkan, vayimshach oso vayikadeish oso v'es kal keilav, v'es hamizbeiach v'es kal keilav, va'yimshacheim vayikadsheim osam" "It was on the day that Moshe finished erecting the Mishkan that he anointed it and sanctified it and all its utensils, and the mizbeach and all its utensil, and he anointed them and he sanctified them.

It is written in the Medrash Raba, "you find that Moshe gave his life for three things and therefore they are mentioned with his name, dinim, Torah, and Mishkan. Mishkan- Moshe was constantly by the side of the craftsmen of the Mishkan teaching and showing them how to do the work so that a mistake would not be made. Because of this the posuk says "kalos Moshe".

The Medrash seems to be saying that because Moshe was Moser Nefesh for the building of the Mishkan it was considered as if he had built it. What was the mesiras nefesh? Constantly dealing with the builders and explaining how the Mishkan should be made.
The Rosh Yeshiva ztl asks, how is showing the builders how to make the. Mishkan called being Moser Nefesh? Its a very nice thing, but "nosen nafsho"? That seems a bit extreme.

The Rosh Yeshiva explains that because Moshe was "amal" with all his strength in the building of the Mishkan and he would have done all that was necessary even if that would have meant being moser nefesh, it is considered that he actually was moser nefesh for the building of the Mishkan, and therefore the posuk says "B'yom kalos Moshe".

We can learn from here that one who is ameil Ba'Torah with all theis heart and teaches others is considered someone who was actually moser nefesh for Torah. Similarly one who gives their all for any mitzva or good cause it is considered as if they were mamash moser nefesh for that mitzva.
Good Shabbos

Parshas Bamidbar

2011-05-27T16:24:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekeini Moiri Baruch Moshe Aryeh ben Harav Zev Yehuda, My cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchok Zev, R' Dovid Meir ben R' Shmuel.

In perek beis posuk beis the Hashem tells Moshe "Ish al diglo b'osos l'veis avosam yachanu Bnei Yisroel mineged saviv l'ohel Moed yachanu" "Bnei Yisroel should encamp, each man at his division according to the signs of their fathers' house at a distance surrounding the Ohel Moed they shall encamp."

Rashi's davar acher for what "b'osos l'veis avosam" means is as follows. When Yaakov was lying on his deathbed he commanded his sons how they should carry his body out of Mitzrayim. Yehuda Yissachar and Zevulan on the east, and Reuven Shimon and Gad on the south.

The Medrash Tanchuma says like Rashi that the Torah really only needed to say "ish al diglo yachanu" and not "osos". The Torah said "osos" because when Yaakov was lying on his deathbed he commanded Yehuda, Yissachar and zevulan on the east, Reuven, Shimon, and Gad on the south, Dan, Asher and Naftali on the north, and Binyomin, Ephraim and Menashe on the west.
The Medrash continues that when Klal Yisroel was leaving Mitzrayim Hashem told Moshe to make divisions for encampments. Moshe was afraid that the Shvatim would not like where he placed them and they would argue with him. Hashem calmed him down by saying "Moshe what are you worried about? They already know their place, because Yaakov gave it to them. The way they surrounded Yaakov's bed is how they will surround the Mishkan."
The Rosh Yeshiva ztl explained that we can see how strong negios are from Moshe's fear. He was the person who spoke straight to Hashem, he was the man who did all the nisim, yet if any given shevet had reason to want to camp somewhere else around the Mishkan, he believed they would argue with him to change it.
Not only that, Moshe knew the shvatim knew where Yaakov had set them up, he just felt that their negias would even override Yaakov's command. However, Klal Yisroel did not argue with the encampments that Yaakov made because at the time that those positions were accepted, there was no Mishkan and no reason to have negias, once it was set up and negias were created only after that, they did not feel the desire to fight it.

We see from here a few tremendous yesodos. Firstly negias are not some small things that mean nothing, they can be the difference between doing the right and the wrong thing in so many situations. We also can learn that whenever it is possible we should try to look at a situation and figure it out before we are overcome with negia so that we can have an easier time finding the truth. Good Shabbos

Parshas Bechukosai

2011-05-20T13:38:00.001-04:00

Liyluy Nishmas Elchonon Tzvi ben R' Yisroel Menachem, Zekaini Moiri R' Baruch Moshe Aryeh ben Harav Zev Yehuda, my cousin Zev Yehuda ben Rav Shmuel Mordechai, Avraham ben R' Yitzchak Zev, R' Dovid Meir ben R' Shmuel....

In Perek Chaf Vav Posuk gimmel the posuk says, "I'm bechukosai teileichu v'es mitzvosay tishmoru va'asisem osam... "If you will go in my chukim and observe my commandments and perform them." The next psukim go on to explain the brachos that one will receive when they go in the ways of Hashem. Rashi explains "I'm Bechukosai teielichu" with the famous words "she'tihiyu ameilim ba'Torah" "You shall be toiling in Torah"

The Medrash brings down the posuk in Tehillim "Chishavti drachay v'ashiva raglay el eidosecha" "I considered my ways and returned my feet to your testimony". Dovid said to Hashem, "Hashem each and every day I would be telling myself all the places I needed to go and I was on my way, but my feet led me to the Batei Knesiyos and Batei Midrashos. "V'ashiva raglay el eidosecha"

Dovid Hamelech is praising himself that when there were things that he needed to do, probably things that could only get done by the king of the land, his feet led him to learn. The Rosh Yeshiva ztl did not understand this. How could Dovid be praising himself for doing something wrong and against Halacha? If there were necessities for the kingdom that only Dovid Hamelech could do, how could he not take care of them?

The Rosh Yeshiva explained that obviously Dovid Hamelech was not going against Halacha. The right thing for Dovid to do was to learn. However, he was praising himself because without his tshuka and tremendous love for learning it would be very easy to convince himself that that were so many things to tend to. Even Dovid Hamelech with all his greatness could have been convinced that the correct thing to do was to tend to those things. Not only could he have been convinced, it seems that in his mind he was and he was on his way there, but his feet brought him to where he truly was supposed to be.

Dovid Hamelech was praising himself for having such a desire for Torah learning that it saved him from mistakes even in cases where he truly believed he should not have been learning.
Good Shabbos