Short & Sweet

Noach: Help

This year, I think we can all really identify with the plight of Noach. We have also spent too much time trapped inside with no possibility of escape. We have also been overwhelmed and helpless while watching the world as we know it fall apart.

Perhaps we can take some lessons from Noach on how to not just weather the storm, but to actually grow from the experience. The Medrash Tanchuma says that there are only two specific people in תנ״ך that are referred to as being a צדיק; Noach and Yosef. The Medrash explains what it is that both had in common that earned them this title: both gave food to others who were unable to feed themselves.

Unfortunately, there are always people out there who need some help. But in the past few months, their ranks have swelled. Perhaps this is one thing we can hold onto in these turbulent times – to make sure that we’re always doing our best to help others, whether they be neighbors, strangers, or members of our own household.

לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Lech Lecha: Hard Won Habits

When Hashem informed Avrom that he would have children, the Torah tells והאמין בה׳ ויחשבה לו צדקה, the fact that Avrom believed Hashem was considered a zechus. The Ramban finds this puzzling – why wouldn’t Avrom believe the word of Hashem?

R’ Elya Lopian gives a fascinating explanation. We know that לפום צערא אגרא – the amount of reward that a person receives for their actions is dependent on how hard it was for them to do what was right.

We might think that once a person has accustomed themselves to doing what is right, they would no longer receive the same credit that they did when it was a struggle. This is why the Torah tells us that Hashem counted it as a zechus that Avrom believed – he received the same amount of reward now as he did when he first recognized and believed in Hashem. The fact that his original accomplishment had now become second nature did not lessen the amount of reward he received for each subsequent action.

לע״נ דוד חיים בן ישראל דוב הכנן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Toldos: Blind to the Best

The Medrash tells us that Yitzchok was blinded by the tears the Malachim cried during the Akeidah. What exactly is that supposed to mean?

Rav Shach explains that although the Malachim serve Hashem far better than we do, they never struggle to do what is right like us. This is why the Malachim were so amazed by seeing Avraham and Yitzchok overcome the Akeida, the most difficult of tests – they couldn’t relate to that kind of struggle.

But Yitzchok was blinded by this very concept. He so valued the struggle to make the right choices that he wanted to give the Brachos to Esav, because Esav had a more difficult time doing what was right.

However, this was missing an important point: Yaakov would put the Brachos to far better use than Esav. True, Yaakov was the brother who doing the right thing came more naturally to; but even the best can always get better.

לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Vayeitzei: God Always Wins

The Gemora tells us that after Yaakov asked Rochel to marry him, she gave him a warning: my father is a trickster, and he will not let you marry me before my sister gets married. Yaakov cryptically answers: אחיו אני ברמאות, I am his brother in trickery. Yet, we do not find that Yaakov ever tried to trick Lavan. What was he trying to say?

Perhaps we can suggest that Yaakov was referencing a deeper truth. In reality, nothing any person does can change the divine plan. Man plans and God laughs, for at the end of the day עצת ה׳ היא תקום.

Based on this, when Yaakov said “I am his brother in trickery” he may have meant “I don’t care if Lavan tricks me”. It wasn’t relevant to him whether Lavan seemed to have gotten away with his plans. He knew that what Hashem decided would happen, no matter what.

לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Reb Eliezer, thanks for the tip about the Targum Yonasan. And I apologize for never responding to your comments; I usually just post my dvar Torah and log out. But it’s good to know that at least one person reads my vort every time.

Vayeishev: Peeking Through the Cracks

Rashi cites a Medrash that although Arabs usually transport foul smelling merchandise, Hashem orchestrated that the Arabs who brought Yosef into slavery had pleasant smelling spices instead.

R’ Chaim Shmuelevitz explains that this small and seemingly unhelpful miracle was a reminder that Hashem is always running the show. No matter what was happening to Yosef, Hashem was still with him.

In a similar vein, R’ Moshe Feinstein asks why the one טהור flask of oil miraculously lasted for eight days, despite the fact that טומאה הותרה בצבור. He answers that Hashem performed a small and seemingly unnecessary miracle to show us that He is always here, and He is always the true source of everything good that happens to us.

No matter how good or bad of a situation a person may find themselves in, Hashem is really the one running the show.

לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Mikeitz: The Cause is really the Effect

The Parsha begins with ויהי מקץ שנתים ימים ופרעה חולם, and at the end of two years Pharaoh dreamed. The פסוק implies this dream had been waiting to happen for 2 years.

The Beis HaLevi explains that we might have thought that Yosef freedom was a result of Pharaoh’s dreams. But in reality, the opposite is true. Since Hashem decided that now is when Yosef should go free, He sent these dreams to Pharaoh to make it happen.

When Yosef finally reveals himself to his brothers, he says a similar thing: Don’t be upset that you sold me, for Hashem sent me here to help you survive. Me helping you is not an incidental effect; it is the reason Hashem orchestrated my coming down to Mitzrayim.

We sometimes look at current events as if they determine what happens to us. But really, that’s backwards. Hashem brings about events based on what He has decided should happen.

לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Bo: Constant Renewal

R’ Samson Raphael Hirsch points out that the core identity of the Jewish people was forged in a situation which would have caused most nations to completely forget who they are; in the darkness and difficultly of slavery and genocide. He opines that overcoming this near-death experience in the infancy of our nation is what allowed us to survive thousands of years of hardship without abandoning our identity as Hashem’s chosen people.

Perhaps we can suggest that this message is hinted to in the very first mitzva that Bnei Yisroel received. One of the messages of קידוש החודש is even when what little light we have to guide us through the night seems to have disappeared, we are certain it will return. And no matter how much the light of Klal Yisroel may be dimmed by the darkness of Galus, we know that we will be able to shine brightly once again.

לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר’ בןציון שלום

*Mishpatim: Constant Connection*

The first Rashi in the Parsha asks why the appointment of judges is placed right next to פסוקים dealing with the מזבח. Quoting Chazal, Rashi answers that this teaches us that the Sanhedrin should sit next to the מזבח in the בית המקדש.

Perhaps we can suggest that this juxtaposition teaches us how we are supposed to view all Mishpatim. These mitzvos do not exist merely to ensure that society functions fairly. Like the מזבח, they exist primarily to connect us to Hashem.

The multitudes of mishpatim ensure that we never forget Hashem. Wherever we go and whatever we do, there is a rule in Hashem’s Torah instructing us how to behave. The fact that the Torah is so ingrained in every part of our lives is supposed to serve as a constant reminder that we are Hashem’s chosen people, and serve as a way of constantly connecting to Him.

לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Tezaveh: In Control

The Gemora tells us that the מעיל, the outer robe of the Kohen Gadol, was מכפר on murder. But how does that work?

The Akeidas Yitzchak, a late Rishon, explains that the lesson of the מעיל, when properly internalized, will fix the underlying issues that bring one to murder (which is the highest level of כפרה). A person can only come to murder another if they have become so angry that they have completely lost control of themselves, and their actions are no longer rational.

The מעיל, a narrow robe that went down to the ankles, is the exact opposite of this. The מעיל made sure every step of its wearer would be measured, deliberate, and thought out; no move was to be made impetuously.

From the מעיל we learn that every step and decision that a person makes in their lives should not be made in haste, but must be deliberate and thought out.

לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Vayakhel/Pekudei: Use of Resources

The 224 pesukim of Vayakhel and Pekudei are essentially a list of who did what for the Mishkan, and how much of each material was donated.

R’ Moshe Feinstein suggests we can learn from here that just like Betzalel and the builders of the Mishkan, we need to keep a cheshbon of all of the resources that Hashem has granted us, and make sure that we are making the most out of our time and talents.

Somebody who has been given a good head, the ability to influence others, or more money than they need for their personal lives has a responsibility to try to help others and increase כבוד שמים. There is something out there that only you are perfectly equipped to accomplish – don’t squander the resources that Hashem has entrusted you with.

לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Vayikra: What Lasts

We know that somebody who does one of various aveiros is supposed to bring a Korban. But how does killing an animal fix what he has done wrong?

The Sefer HaChinuch explains that a Korban is supposed to drive home the idea that nothing physical lasts forever. Just as this animal graphically met its end, one day our bodies will cease to exist. Our bodies and physical needs therefore should not be the main focus of our lives.

This is supposed to inspire us to think about the parts of ourselves that will last past the day of death, the attributes that an animal does not have: our intellect and our neshama. One who focuses their life on the needs of their spiritual selves is on track to lead a productive and meaningful life.

לע״נ דוד חיים בן ישראל דוב הכנן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Tzav: Take Out The Garbage

One of the most intriguing types of עבודה that a כהן did was the תרומת הדשן, which was essentially the cleaning up of the ashes of all the Korbanos that had been brought that day. The Torah even emphasizes that this must be done in the full dress uniform of the בגדי כהונה. Why is this necessary?

The Abarbanel explains that there is a danger in doing the עבודה. A כהן can easily fall into the trap of focusing only on his own honor in this very public role, instead of on increasing כבוד שמים as he should.

The כהן is therefore instructed to put on his special בגדי כהונה, and essentially mop the floor. This will teach him not to focus on his own honor, but rather on the importance of the job that he is doing – carrying out Hashem’s will.

לע״נ דוד חיים בן ישראל דוב הכהן
לע״נ ר׳ חיים דוב בן ר׳ בןציון שלום

Shemini: Get Ready

R’ Dovid Feinstein asks why the Torah refers to the day the Mishkan was erected as the eighth day of the Mishkans preparations; why wasn’t it referred to as the first day of the Mishkan’s completion?

He suggests that this is to teach us the importance of preparing to do a mitzva. The time we spend getting ready for Pesach and the like should not be viewed merely as a necessary chore; they are an integral part of the process of the mitzva.

The time and effort we spend preparing for a mitzva do more than ensure that the mitzva is done properly. The more time and effort we spend preparing, the more we will view mitzva as being important. And the more we view the mitzva as being important, the more of an effect it will have on how we conduct the rest of our lives.

This idea is also integral to ספירת העומר – if we want the Torah to change who we are, we must prepare ourselves first.

לע״נ דוד חיים בו ישראל דוב הכהן
לע״נ ר׳ חיים דוב בו ר׳ בןציון שלום

Thanks choosid. And thanks Reb Eliezer for all your additions.