Milwaukee Kollel Women’s Division

Mrs. Faige Merling

One of the great things about Yiddishkeit is that Torah learning is for everyone. Of late, the Milwaukee Kollel has expanded its offerings, with the inception of the Kollel Women’s Division. Currently in its second year, the Women’s Division, BH, enjoys enthusiastic popularity among local ladies of all ages and stages. It hosts several educational programs throughout the year, in a variety of formats and scholarly flavors. The Women’s Shabbos Summer Shiur Series runs from mid-May through the end of July and features a new lecturer each Shabbos, drawn from our own friends and neighbors. At midwinter, the Women’s Division capstone event, the gala Melave Malka, features a lively panel discussion with Kollel ladies and a gourmet spread. This year’s Melave Malka also featured a guest speaker from Chicago. These functions are hosted at the Kollel building, which gives the ladies a taste of the warm and welcoming Kollel facility. 

Before Purim, the Women’s Division hosted a social-learning event where ladies actually studied in pairs or groups, utilizing prepared material. This session, followed by a wrap-up which was presented by Executive Director Rabbi Hillel Brody, was well-attended and roundly enjoyed. Headed by a dedicated committee of women, Women’s Division’s events are designed to beckon to our community of women with scholarship, inspiration and camaraderie. At the Kollel, we are pleased and proud to play this latest part in offering Torah learning to everyone. 

-Mrs. Merling chairs the MK Women’s Division

Pesach: Preparation and Excitement

Rabbi Bentzion Twerski Shlit”a

It is no secret that Pesach is the most widely observed Jewish holiday. Even among Jews who are Torah observant and are involved in the traditions all year, Pesach carries an excitement which is in a league of its own. What is the secret of this phenomenon?

It is also no secret that Pesach is the holiday which involves the most intense preparations. Perhaps these two facts are connected. I would suggest that the passion and thrill of Pesach can be directly attributed to the preparation and complete family involvement in all aspects of the Yom Tov. Although it is hard and stressful work, we gain something invaluable. Active involvement in preparing for Pesach releases within us a completely different appreciation of the Yom Tov. In fact, the more we invest - the harder we work - in preparing for the amazing privilege of performing the will of the Creator of the world, the more connected we feel to Hashem, and the more we enjoy Pesach itself. 

Over the past several years, we have operated a Shmura Matzo bakery in our backyard. Families throughout the community come and join in the baking. The matzo baking triggers something within the participants that is unique. We have found that there are not enough hours to satisfy the desire of the community to bake. People want to invest, and work hard, so they can literally eat the fruits of their labors.

In addition to all of the necessary physical preparation that is required to enable a kosher and enjoyable Pesach, there is a vital element of spiritual and intellectual preparation as well. Unquestionably, the more we delve into the Torah of the Yom Tov, the greater the experience will be. The Halachos of Pesach, as well as the laws of observing Yom Tov and Chol Hamoed, are just one facet of the Torah of Pesach. The commentary on the Hagaddah is vast and easily accessible in English as well as other languages. The Hashkafa, the philosophy of the Yom Tov, as well as the Kabbalistic literature is another exciting approach to the Torah of Pesach. It's not easy to find the time during such a busy season. And that should motivate us, because the effort we invest in learning any or all of these will add to our anticipation and excitement for Pesach.

One of the gifts of our Kollel is the resource of the scholars, the Yungerleit, who readily share their time to help us gain ever deeper knowledge into every aspect of Torah. As we approach Pesach and the intellectual and spiritual preparation it requires, we recognize this jewel in our midst and we thank them for everything they offer to enrich our community, both by example, and by teaching and sharing their Torah knowledge.

And, with the Kollel as well, the more we invest, the greater the dividends will be. 

Chag Kasher v’Sameach.

Praising Hashem through Hallel

Rabbi Mendy Stern Shlit”a

Praising Hashem through Hallel is a focus of our Tefillos on all of the Shalosh Regalim. However, Pesach is unique in regards to the recitation of Hallel. On the other two Regalim we recite the complete Hallel every single day, even on the intermediate days of Chol HaMoed Sukkos. On Pesach, however, the complete Hallel is reserved for the first day (first two days in Chutz La’aretz). The rest of Pesach, including the last day(s) of Yom Tov, we recite an abbreviated (“half”) Hallel. Why is Pesach different than all the other Yomim Tovim?

The Gemara in Erchin (10b) explains that on Sukkos we say the full Hallel every day because on Sukkos there is a different Korban each day. The unique Korban indicates a unique nature of each day, and we say the full Hallel in recognition of each day’s unique quality. On Pesach we bring the same Korban every day. Once we have begun the Yom Tov with the complete Hallel, half Hallel suffices for the balance.

This approach begs a question about Chanukah. On Chanukah we say the complete Hallel every day even though there is no new Korban. How does this fit with the guideline set out in the Gemara?  The answer is that each day of Chanukah is considered unique because each day was a new miracle (Shabbos 23a), and we say full Hallel to thank Hashem for that day’s miracle. On Chol HaMoed Pesach, where no new miracle occurred, we do not complete Hallel since there is nothing new about the day.

The problem is that Sh’vii shel Pesach is the day of the incredible miracle of Krias Yam Suf. This would certainly seem to qualify as a unique miracle which would require full Hallel! Yet we continue to only say half Hallel even on the last day(s) of Pesach. Is the day of the miracle of Krias Yam Suf less significant than each succeeding day of Chanukah?

The well-known answer is expressed by the Bais Yosef (Tur O”Ch, 490), based on the Medrash. Since the Egyptians drowned at the Yam Suf, it is inappropriate for us to say full Hallel, as the pasuk says in Mishlei 24:17, “Do not rejoice in the downfall of your enemy.” (See however Megillah 16a). However, the Maharsha (Berachos 9b) questions this. The Gemara (ibid.) says that Dovid HaMelech only sang a song of praise to Hashem after he saw the downfall of his enemies. Indeed, we see by the splitting of the sea itself that the Jews sang the Shiras Hayam after experiencing those great miracles, even though the Egyptians drowned. If so, our question remains, why do we not say the full Hallel on the last day(s) of Pesach?

Maybe we can suggest an answer based on a deeper understanding of the nature of Yomim Tovim in general, and Pesach specifically. 

Jewish holidays are not primarily intended to be commemorative of a historical event. Rather, Yomim Tovim are times which radiate the spiritual aura which is unique to that particular season. Thus, on Rosh Hashana it is easier to accept the yoke of Hashem’s service because that spiritual power emanates on Rosh Hashana. On Yom Kippur there is an aura of repentance and forgiveness. On Sukkos we can tap into true joy in the service of Hashem, and on Shavuos we can more easily recommit ourselves to the acceptance of the Torah and its study.

The aura of Pesach is that of new beginnings. At the time of the Redemption the Jews became a new nation. They started their national persona with a clean slate. So too, each year on Pesach, every Jew has the ability to start anew. No matter what he may have done before, he can start afresh, unencumbered by his previous shortcomings. (This does not preclude the need for Teshuva, but the aura of Pesach enables us to begin anew.)

A new start is an incredible opportunity. At the same time, it carries with it a great responsibility. Having been granted such potential, we need to capitalize upon it fully. The nature of beginnings is that they set the tone for everything that follows, as we see from the gemara in Chagigah 15a, about the great sage Elisha ben Avuya, who turned apostate and left his faith. Tosafos (ibid.) quotes the words of the Jerusalem Talmud that explains how such a tragedy could have come about. In brief, Elisha’s father had ulterior motives when he consecrated his son to spend his life learning Torah, and because the beginning of Elisha’s learning wasn’t pure, it was possible for him to fall so far despite his great Torah knowledge. This shows us the immense power invested in a beginning, and the responsibility to be sure we start off on the right foot.

On Pesach we each have a tremendous opportunity. We can start the new cycle of the year fresh and clear, with the ability to make tremendous strides in our spiritual life. However, to enable us to really grow from that opportunity, we have to work at maximizing our new beginning. We need to put extra effort into our service of Hashem during Pesach, so that the rest of the year can blossom fruitfully from the beautiful seed that we will have planted on Pesach.

Maybe it is for this reason that Chazal didn’t institute the completion of Hallel on the last day of Pesach. Yes, a great new miracle occurred on that day, but ultimately it is no more than the culmination of the Exodus that started with the miracles of the first day of Pesach. In order to drive home the significance of the beginning, Chazal required us to complete Hallel only on the first day, at the beginning of the process of Exodus. The message is that the rest of the miracles flow from the power of the beginning. 

Just as the miracle of Krias Yam Suf is viewed as a continuation of the original Exodus, so too our spiritual journey beginning with Pesach will be a continuation of the work and effort that we invest at the outset. Thus, how our Pesach looks will have a significant impact on how our Yom Kippur will look. We should all merit to keep the laws and customs of Pesach in the most uplifting and beautiful way possible, and we should thereby continue to serve Hashem in the most perfect way possible, with the coming of Mashiach. Amen.

Teaching Wonders of Pesach is our Obligation

Rabbi Mendel Senderovic Shlita

As we approach the Yom Tov of Pesach, our focus once again turns to the redemption of our people from Mitzrayim, and our obligation – and opportunity – to pass on to our children and grandchildren the wondrous events that surrounded the founding of our nation.

The importance of conveying this narrative is illustrated by a wonderful story involving Rav Yisroel Salanter zt”l. Rav Yisroel would often  travel throughout Europe. At one lodging that he would frequent, he noticed that his host had lessened his commitment to Torah and Mitzvos. Upon inquiring as to the reason for the sudden change, his host related that just a few days prior he had hosted at his inn an apostate who had denied the concept of heavenly “reward and punishment.” To prove his point, he had purchased a non-kosher sandwich and announced that if there is indeed “reward and punishment” then he should choke on his food as he eats it and die. Well, he ate it, and nothing happened. Ever since then confusion entered the mind of the innkeeper, and he was consumed by questions of faith in Hashem’s providence. Rav Yisroel did not respond, and returned to his room.

Several hours later, his host’s daughter returned home from school. She proudly announced that she had received two certificates of excellence – in mathematics and in music. Rav Yisroel asked her to play a piece before him to prove that she had indeed achieved excellence in music. The girl refused. When asked by her father why she had denied the prominent guest’s request, the girl replied that she felt that it was neither polite nor reasonable for him to make such a request. A musical performance requires a proper setting and time. Is it sensible to say that every time someone challenges her, she should be forced to prove her musical abilities? Her talent is already evident by the fact that she has received her certificate.

Rav Yisroel turned to his host and said that his daughter’s response answers his question, too. Through Hashem’s open miracles upon taking us out of Mitzrayim, He has already shown his Divine Providence to be seen by all the nations. The “Certificate” – our Torah – has already been given. Is it reasonable to say that Hashem should alter nature as proof for every person that could arise throughout the generations and question Hashem’s providence? 

In fact, the Ramban (end of Parshas Bo) writes: “And since The Holy One Blessed be He will not perform signs and wonders in each generation for each wicked person and apostate to see, He commanded us to always make a commemoration and sign to what our eyes have seen, and pass the matter on to our children, and they to their children, until the final generation.”

May we merit to use this opportunity to instill in those around us this legacy of Emunah - that we be cognizant of Hashem’s presence in all that happens. May we merit to see the ultimate redemption speedily in our days, as we will say at the Seder – “L’shana habaah b’Yerushalayim!”

Torah; Understanding Hashem and Ourselves

Rabbi Hillel Brody

As Yidden, we know the vital place learning Torah must have in our lives. There are many varied characteristics of Torah which make it true that a Jew without Torah is like a fish out of water. As someone who has the merit to be involved in learning, teaching, and facilitating the study of Torah, I would like to present two aspects of the impact of learning which are taken very seriously here in Milwaukee. Learning Torah is a means both of understanding Hashem, as well as understanding ourselves.

As Moshe Rabeinu instructs the Jewish People to observe the Halachos of Pesach, he adds a statement which seems peculiarly superfluous: היום אתם יוצאים בחודש האביב; Today you are leaving, in the season of spring. What is Moshe pointing out that his audience didn’t already know?

Rashi explains that Moshe meant to remind the Yidden of Hashem’s kindness. He executed the Exodus during a season when travel is easier because the weather is good. How incredible is Hashem’s love for his People; if He would have just taken our ancestors out of Mitzrayim, Dayeinu! Hashem didn’t need to give us this additional gift, and it is certainly questionable if the Jews of that time were deserving of such a gift. The added bonus of nice weather for traveling was like an extra kiss from Hashem. Such is His love for His children. 

Notice that in a brief moment, by carefully analyzing the Torah through the eyes of Rashi, we gained a deeper glimpse into an aspect of the nature of our Creator: Hashem’s everlasting love for His People. Although complete understanding of the Divine is, of course, beyond the capability of a mortal mind, every additional bit of comprehension allows us to connect more deeply with Him. 

However, the Pasuk requires further explanation. We have learned an excellent lesson for ourselves, however the implication of Rashi is that there was a lesson here for the newly freed slaves themselves. But what new information was Hashem giving them? They were in the midst of the experience, and directly felt the benefits of the moderate weather. Why mention it?

Apparently, some number of the people would have been too lost in the moment to take note of the weather. Moshe pointing it out allowed them to stop and smell the roses; to appreciate that which they were experiencing. Contemplation of the goodness allowed that good to enter their consciousness. That consciousness allowed them to more fully enjoy an aspect which they might otherwise have missed. 

In Milwaukee, our Rabbonim remind us regularly that we are meant not “just” to learn, but to use the Torah to improve our overall Avodas Hashem. In this short Pasuk we have now seen not only an insight into our Creator, but also into the nature of His creations. We understand Hashem better and we understand ourselves better. We have additional equipment to use in enhancing our Avoda.

The Rebbe, Shlit”a, founded the Milwaukee Kollel to be a conduit for the growth of the community both quantitatively and qualitatively. Through tremendous Hishtadlus and incredible Chasdei Hashem, that experiment has paid massive dividends. Our community is bigger, and we are all bigger people, because of the presence and engagement of the Talmidei Chachomim who make up the Kollel. In 5784 there is far more learning going on in our community than ever before. There are more Kollel members than our community has ever had, but it goes far beyond that. Night seder in the Kollel is BOOMING, you truly have to see it to believe it. But it goes beyond even that. Today, in our little Milwaukee community, there are literally dozens upon dozens of people who regularly make time in their day to learn. It is morning, noon and night. It is at the Kollel, at shul, at home and at the office. It is men, it is women and it is children, all of whom are growing every day. And all of us, just by being part of this special, inspired community, are growing as well. 

The pressures and grind of daily life may, at times, stop us from appreciating it as much as we could. Pesach is the perfect time to stop and smell the beautiful roses of Hashem’s gift of our own Kollel, our personal growth and the multi-faceted growth of our community. 

A Zissen un Freilichen Pesach.

Kids in the Kollel

The Milwaukee Kollel is a vibrant hub of Torah learning and communal growth for individuals of all ages and backgrounds. It is particularly satisfying when we get to see young people learning at the Kollel, because it means the right messages are reaching our children. And everyone benefits from the energy brought to the Kollel by the next generation of Lomdei Torah, especially in programs run by current or past Kollel Yungeleit.

Rabbi Rocky Anton's Night Seder program encourages boys to come every evening to spend some extra time reviewing the day’s limud from Yeshiva or tackling something new. The program fosters an atmosphere of camaraderie, nurturing a love for learning that extends far beyond the walls of the Kollel.

After school, Rabbi Elie Starr offers a unique extracurricular opportunity, learning to Lein from a seasoned professional in a relaxed and comfortable environment. 

Shabbos afternoon is a perfect time for learning. Rabbi Yona Zohn helps make this possible through his popular shiurim for boys of various ages at the Kollel. We are also proud to host the community’s Dor l’dor learning program, also run by Rabbi Zohn, on Shabbos afternoons when the days get long. The sights and sounds of families bonding through Limud HaTorah are most welcome in our Beis Medrash. 

While Yeshiva Batei Medrash may get quieter during Bein Hazmanim, at the Kollel we know to order extra cups and lots of coffee. Our community’s bochurim return from their Yeshivos and it is a zchus to host their Bein Hazmanim Limudim. What wonderful role models they are to the younger boys about how a Yeshiva Bochur spends his vacation. Add to that the Yeshivas Bein Hazmanim and Chol Hamoed Dor l’dor programs, and you get a truly incredible Kol Torah! 

Through the Makom Kadosh of our building and especially Beis Medrash, and through the efforts of our current and former Yungeleit, the Kollel provides many paths for growth in Torah all year round.

Shteiging with Infectious Enthusiasm: Interactive Gemara and Hashkafa with Rabbi Yaakov Israel

About 7 years ago, Rabbi Yaakov Israel, a Yungerman in the Milwaukee Kollel, was very content spending the bulk of his time plumbing the depths of Hashem’s Torah. Like everyone in the Kollel, mornings and afternoons were spent learning at a high level together with the rest of the Kollel, with other times, primarily night Seder, dedicated to learning with “baalei batim,” members of the greater community. 

Rabbi Israel became aware of 4 individuals who wanted to learn Torah during the morning, but weren’t equipped to do so without a teacher. After seeking the guidance of the Rosh Kollel and the Rebbe, Shlit”a,  Rabbi Israel recognized that Hashem was presenting him with the next stage of his life’s journey. That was the beginning of “Interactive Gemara and Hashkafa,” a Chabura which has now grown to over ten people learning together 5 days a week. Some of the participants have changed, but the shiur has never paused. Even during Covid, the shiur simply shifted to Zoom and carried on. A bit of a blessing in disguise, the addition of new technology allowed people who have moved to continue being part of the shiur, so that today there are participants in other parts of Wisconsin, in Florida, and even one in Israel!

Together, this group of men from very divergent backgrounds have worked their way through two Masechtos, Sotah and Megillah. At the advice of the Rebbe, Shlit”a, after their last Siyum they began an ambitious undertaking, Maseches Bava Basra. One of the longest and more challenging Masechtos, we know that  under Rabbi Israel’s tutelage, the group will keep plugging away and Shteiging (growing) together.

Enter Jonathan Chernin, the group’s newest member. It is not unusual to hear of someone retiring and moving to Florida, but Jonathan, and his wife Linda, chose a different kind of warmth. The story of how the Orlando-based Chernins connected to Milwaukee and a Frum lifestyle is one for another time, but when Jonathan was ready to sell his business and retire, they knew that Milwaukee -  they had already owned a home here for several years -  would become their full-time residence. 

But Jonathan’s new daily schedule was not part of the plan. In his own words, “I always enjoyed learning. I had attended classes at the Kollel before. But I didn’t think I would be spending three to four hours a day there! 

“What happened was that Jim Goldman (who has attended Rabbi Israel’s shiur from nearly the very beginning) told me that I absolutely must come to the Kollel. He basically dragged me there. And the truth is, I was very intimidated to be sitting with this group of men who had been studying together for so long. I didn’t know how to learn Torah! But after a couple of days, I was hooked. And I’ve never looked back.

“Rabbi Israel just made me feel so welcome. He immediately treated me like a part of the group, and his warmth and enthusiasm just made any intimidation fade away. It was truly a life changing experience. Every day I learn more about how important it is to learn Torah. I love it!”

Rabbi Israel begins and ends each day with teachings and stories about Torah philosophy, and one of the group’s members, Rabbi Dr. Richard Zussman, reads each day from Praying With Fire, a book about connecting more deeply with davening. This is the Hashkafa part of the learning.

The bulk of the time, however, is spent delving into the Gemara. Just like in any Yeshiva in the world, each day they review the previous day’s material before going further. As they go deeper into the Gemara, lively discussion regularly ensues, and this is where you begin to get a new appreciation for the term “interactive.”  Rabbi Israel gently guides and teaches, while giving everyone the opportunity to share and debate their own perspectives. “What impresses me most about Rabbi Israel,” says Jonathan, “is when he discovers a new insight. Even though he has learned the subject many times, he just bursts with infectious excitement! May Hashem help that we continue to learn together for many years to come.”

All we can say is, “Amen!”

Parshas Teruma: The Beauty of Torah

Rabbi Mendy Stern

Regarding the construction of the menorah the pasuk in this week’s parsha (25:36) teaches us, כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה יִהְיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר, “Their knobs and branches shall be of it; all of it a single hammered piece of pure gold.” The menorah was required to be fashioned from a single ingot of gold, with all of its parts and decorations coming from within, rather than those parts being made separately and fused on later.

I would like to suggest a practical lesson we can learn from this. We know that the light of the menorah symbolizes the study of Torah, as the pasuk says (Mishlei 6:23) כי נר מצוה ותורה אור, a mitzvah is like a candle, and the Torah is the light. Based on this, the Gemarah teaches us (Baba Basra 25b), הרוצה שיחכים ידרים, one who wishes to become wise in the study of Torah should turn slightly towards the south while he prays, as we find in the Bais HaMikdosh, the menorah was on the south side.

Similarly, the Medrash (Bereishis Rabbah 91:9) teaches us that whenever Rabbi Tarfon would hear a nice Torah thought, he would say כפתור ופרח, a reference to the decorations on the menorah. The Netziv (He’emek Davar Shemos 37:19) explains that just as the menorah symbolizes the Torah, the decorations on the menorah symbolize חידושי תורה, novel interpretations in the Torah, which delight and “decorate” the study of Torah. Therefore, when Rabbi Tarfon would hear a beautiful new idea, he would praise it by referring to it as כפתור ופרח. [Indeed, in many seforim, one can find this expression used when the author feels that he has correctly or beautifully explained something. After finishing his thought, he will exclaim וזה כפתור ופרח, and this explanation is like the decorations on the menorah.]

To many, Chidushei Torah, Torah novella, represent the pinnacle of learning Torah. Not only does one understand the material with a clarity, but he is even able to “be mechadesh,” to innovate and explain it in a new, fresh manner. Unfortunately, not everyone feels capable of learning on such a level. They may feel barely capable of understanding the simple explanation, certainly they can’t suggest new approaches or explanations. For some, this may be somewhat depressing, for who doesn’t want to learn on a higher level?

However, the great Rav Chaim Volozhiner (Keser Rosh 56) teaches us that Torah novella are easily accessible to everyone on all levels. He says: “חידושי תורה are considered any time you learn more and the material becomes clearer to you etc. The more you review, the clearer the subject matter will become, and you will understand the reasons and explanations better, and this is called חידושי תורה.”

We see from here that one is not required to innovate in order to attain the goal of learning Torah novella, rather one need only review and clarify what he has learned, and to the extent that he gains clarity, he has achieved the exalted level of חידושי תורה. As such, everyone can aspire to the level of Torah novella, for everyone is capable of learning with a greater degree of clarity on their individual level.

May we suggest that this message is included in the pasuk we started with. Even the decorations of the menorah were required to be internally generated. As we mentioned, the decorations symbolize חידושי תורה. The Torah is teaching us that true חידושי תורה do not need to be external, such as a new question or answer, rather true חידושי תורה also come from within. When one learns and studies persistently, reviewing the material over and over again, the internally generated clarity is itself that wonderful concept we call חידושי תורה.

We should all merit to learn with depth and clarity, and each one of us should be able to “innovate” in Torah in our own way.

Parshas Mishpatim: Feeling Helpless? Good News!

Rabbi Shmuli Gross

In this week’s Parsha, the Torah writes (Shemos 22: 21-22) “you shall not cause pain to any widow or orphan. For if you cause him pain and he shall cry out to Me, I will surely hear his outcry.” It is perplexing to consider that the Torah singles out the widow and orphan. Doesn’t Hashem listen to everybody who cries out to Him? Furthermore, the Torah says I shall “surely” hear his outcry. The word “surely” seems to be superfluous, why doesn’t it just say I will hear his outcry?

The Rabeinu Bechaya (22:22) explains as follows: It is the way of the world that if someone is in pain, he runs after people to help him. The widow and orphan don’t have people to help them; therefore, they do not rely on people. They only depend on Hashem since He is the Helper, Savior and Protector. This feeling alone is enough to guarantee divine assistance from Hashem. Furthermore, they feel totally helpless which adds a certain level of depth and sincerity to their prayers. For this reason, Hashem singles them out with a special guarantee, “I will surely hear his outcry.”

There is an enlightening story that illustrates this point. Two young girls went along with a 90 year old lady to Amukah to daven for a shidduch. Shortly thereafter, the old lady was engaged and the young girls were not. The girls were surprised. “How can it be that you got engaged before us?” they asked. The old lady replied, “You have everything going for you. There are many young boys available. Additionally, the shadchanim are all looking out for you. Therefore, you felt self-sufficient and, as a result, you davened to Hashem with only half a heart. I am old, the shadchanim have given up hope on me and there are few old men out there, therefore I felt truly helpless and poured out my heart before Hashem.”

It is worthwhile to realize and internalize that Hashem is the only One who “pulls strings” in this world. This will facilitate our feeling helpless without Hashem and eradicate attitudes that we only need him as a backup in a rare case of emergency. Internalizing the knowledge that Hashem is the only one who can help will add a layer of depth and sincerity to our prayers and we will see greater success in all areas of life. We should merit to incorporate this feeling of helplessness and reliance on Hashem into our davening and daily lives. May we see the promise of Hashem, “I will surely hear his outcry,” come to fruition.

Parshas Yisro: One Who Sees Should Sieze

Rabbi Aron Shear

“ועתה אם שמוע תשמעו בקולי ושמרתם את בריתי והייתם לי סגלה מכל העמים כי לי כל הארץ” (שמות יט:ה)”

“And now if you will listen well to Me and observe My covenant, you shall be to Me the most beloved treasure of all peoples, for Mine is the entire world.” (Shemos: 19:5)

Hashem prefaces the giving of the Torah with this promise: if you accept the Torah, you will be the עם סגולה, the chosen nation. But what is the purpose of the extra word ועתה, “and now?”

I heard a beautiful explanation from one of my Rabbeim, Rav Eliyahu Steinhardt. Hashem is telling us that we need to accept to do each מצוה immediately when the opportunity arises and not push it off to a more comfortable or convenient time. This is for two reasons. First of all, that perfect time will never come. There will always be another thing that comes up to make “now” an inopportune time to do the mitzvah. The Yetzer Hara has an unending bag of tricks that he constantly throws at us, so we must not wait for a perfect time which will never come. Secondly, and maybe more importantly, even if that perfect situation does come, that was not how Hashem wanted the mitzvah done. Hashem knows what He is doing when He sends us a mitzvah opportunity. He wants it done specifically in that exact situation, with the specific challenge that is there at the time the mitzvah opportunity presents itself. The same action, done later, may look like the exact same mitzvah, but the new surrounding circumstances make it a completely new and different mitzvah. In truth, the first mitzvah, in its particular “now,” is lost forever. As I once heard, "One who sees an opportunity should seize it before it ceases.”

This idea is brought out in the Sefer Alei Shur. He quotes Rabbeinu Tam who said that there are two types of days. There are good days, on which we wake up to the sun shining, birds chirping, the coffee is fresh, and we feel like today we can change the world. Then there are bad days, when waking up is hard, it's dark and gloomy, the coffee is burnt, and we have a pit in our stomachs that today will be rough. One might think on those days to just roll over and go back to sleep, hoping that tomorrow will be better. But, says Rabbeinu Tam, it is specifically on those days that our mitzvos are worth so much more. It's specifically on those dark feeling days that we can show Hashem how special we consider our relationship with Him.

So the next time we wake up and it's dark and snowy, and maybe -36 degrees outside, and nothing seems to be going right, remember that the time is “Now!” If we can dig deep and do every mitzvah that comes our way, then we will hopefully merit to see much needed salvations from Hashem.

Parshas B’shalach: Seeing the Whole Picture

Rabbi Yair Degani

After the Bnei Yisroel witnessed the drowning of the Egyptians, the passuk says (Shemos 14:31) "ויאמינו בה’ ובמשה עבדו," “and they believed in Hashem and Moshe His servant.” The D’rashos Haran (d’rush 11) points out, that when Moshe first showed the B’nei Yisroel the various signs that Hashem would take them out, the passuk also says (Shemos 4:31) "ויאמן העם", “and the nation believed.” If the Torah testified earlier, before the Makos, that the nation believed, why does it say again after Kriyas Yam Suf that they believed in Hashem and Moshe His servant?

The Ran answers: although it was true that when they saw the signs, the B’nei Yisroel believed that Hashem would redeem them, there were a couple of things which made them suspect that Moshe was not going to be the one through whom the redemption would come. Every time Moshe went to Pharaoh, he said “send out my nation and let us serve Hashem for 3 days” (Shemos 3:18). The B’nei Yisroel were perplexed; if Moshe was really the messenger of Hashem to take them out of Mitzrayim, why is he telling Pharaoh that B’nei Yisroel would only leave for three days, and not telling him that they are leaving and not coming back?

After makas b’choros, when the B’nei Yisroel were about to leave Mitzrayim, Moshe Rabbeinu told them to ask the Mitzrim to please lend them gold and silver vessels. The B’nei Yisroel were bewildered; there is a known halacha that slaves have to be paid for their work. At that point, the B’nei Yisroel were slaves for 210 years, and were owed whatever the Mitzrim gave them, therefore they shouldn’t have to borrow the gold or silver vessels. If Moshe was really the messenger of Hashem to free the B’nei Yisroel from slavery, why did he tell them to ask the Mitzrim to borrow the money? Shouldn’t Moshe have told the B’nei Yisroel to tell the Mitzrim to give them the gold and silver vessels which were rightfully owed?

These questions remained with the B’nei Yisroel until the events of Kriyas Yam Suf unfolded, when they saw Pharaoh himself lead his nation to their destruction. At that point, the entire picture finally became crystal clear and they realized that Moshe Rabbeinu was truly an eved of Hashem which is why the Torah says "ויאמינו בה’ ובמשה עבדו” (Shemos 14:31). The B’nei Yisroel remembered the events which led them to become slaves. Pharaoh went out and started building with bricks and asked the B’nei Yisroel to help him build Pisom and Ramses. The B’nei Yisroel willingly helped him and brought themselves into slavery. Now, Hashem told Moshe to say that they would only go out for three days, and that they would borrow the gold and silver vessels. This way Pharaoh would believe that it was only a temporary hiatus from their slavery and, measure for measure, end up causing his nation to willingly travel into the Yam Suf and cause their ultimate demise.

There are many situations throughout life when one may begin to wonder, “why did Hashem cause me to go through all this hardship?” If we look back at the sequence of events of our Exodus from Mitzrayim, it can help us realize that Hashem loves us and has a master plan which will ultimately be for our good. May we all merit to have the clarity that everything Hashem does is for the good and see the final picture come to fruition with the coming of Mashiach speedily in our days!

Parshas Bo: Locusts and Shabbos

Rabbi Yitzchak Lubchansky

ויעל הארבה על כל ארץ מצרים וינח בכל גבול מצרים וגו׳

“The locusts rose upon the entire land of Mitzrayim and they rested within the borders of Mitzrayim…” (Shemos 10:14)

The Ba’al Haturim quotes a fascinating Mesorah on this pasuk. We find the word וינח in the context of the plague of locusts, and we find it in the Aseres Hadibros by Shabbos, where it says וינח ביום השביעי, and He rested on the seventh day. This connection reflects the words of Chazal who say that the locusts rested from their destruction on Shabbos. What is the significance of this phenomenon? Furthermore, what is the Torah teaching us here that we can apply to our Avodas Hashem?

In his Sefer Magen Avraham, the Trisker Maggid זי״ע writes several explanations about how the ten plagues correspond to the ten Sefiros and how each of them specifically targeted the corruption of the Mitzrim in that attribute. The plague of locusts corresponds to the Sefira of Binah. The simple translation of Binah is understanding. The commentaries in Mishlei explain that Binah reflects the ability to understand concepts on a deeper level via comparison and other analytical methods, as opposed to Chochma which is the attainment of knowledge. Binah is metaphorically referred to as a “mother” (see Targum and Minchas Shai to Mishlei 2:3). The Sifrei Kodesh tell us further that the concept of Teshuva is rooted in Binah. In order to properly do Teshuva, it is not enough to merely know what we have done wrong. We need to understand the ramifications of our deeds and the extent of the damage that we cause when we stray. The Trisker Maggid writes that when we do Teshuva properly, we transform the judgment against us into Divine Kindness. The Mitzrim did not use their Binah properly, and as a result, they suffered tremendously from the judgments against them from Shamayim.

The Sifrei Kodesh (see Pri Tzadik Shemos 8, Revid Hazahav Parshas Lech Lecha) tell us that Shabbos provides a unique opportunity in our constant process of Teshuva; it is a time to reflect on our actions of the week, recognize our accomplishments and understand where we need improvement in order to enhance our service of the Ribono Shel Olam in the coming week. The Teshuva of Shabbos is consistent with the other practices of the holy day of rest and delight. It is not meant to overwhelm us with depressing or negative thoughts. Instead, our reflection is a springboard to reach higher in our Avodas Hashem. The Medrash (brought in Tosafos, Shabbos 113b) relates that R’ Shimon had an elderly mother who was exceedingly talkative on Shabbos to the point that he had to remind her that it was Shabbos in order to quiet her. The Tzadikim explain that this “mother” is referring to Binah. R’ Shimon was overwhelmed with harsh thoughts of Teshuva, which is rooted in Binah as we explained, and he reminded himself that it was Shabbos, which has a different flavor of Teshuva.

With this we can try to understand the connection between the locusts and Binah and why they rested on Shabbos. The pasuk in Iyov (39:20, see Ibn Ezra) tells us that locusts are extremely noisy. In addition to the widespread destruction of the produce and vegetation throughout the land of Mitzrayim, they certainly tortured the Mitzrim with their din (pun intended). On Shabbos, however, the locusts rested, and the Mitzrim had the opportunity to use Binah properly, reflecting on what had befallen them, something they had not done until this point. The tranquility of Shabbos Kodesh provides us with a similar opportunity. We are able to tune out the noise of the world and focus on constructive introspection. With Siyata Dishmaya, we can utilize the special gift of Shabbos as a time to constructively analyze ourselves and focus for improvement in the service of the Ribono Shel Olam.

Parshas Vaeira: A Torah Perspective on Redemption

Rabbi Yissochar Dov Merling

In the Parsha, Hashem admonishes Moshe Rabeinu for complaining about the increased suffering of the Jews. How can we understand Hashem’s response? What can we learn from here for our personal situation in our present day exile? We would have all hoped that the most peaceful way to bring about redemption would be for the nations among whom we reside to peacefully encourage us to go to Eretz Yisroel. However, we see by the redemption from Egypt that Hashem did not want us merely to physically leave. He wanted us to become His people through the Redemption and to be spiritually and emotionally, as well as physically, disconnected from Egypt. Had the Jewish people left at Pharaoh's behest, we would have remained emotionally and spiritually beholden to him. So Hashem orchestrated a drawn-out process. Pharaoh refused time and time again, and even made efforts to increase the servitude. This way, when the Jewish people left, it was clearly not as a result of Pharaoh's kindness or even reluctant permission, but rather it was the hand of Hashem. This is what we needed to learn. The goal of redemption is to become beholden only to Hashem, and not have to make decisions based on others’ preferences. Even when we do kindness to one another and love each other, it should be because that is the will of Hashem. We are the nation of Hashem, not only the nation of Yisroel.

So too now, we can learn from the first redemption to our imminent redemption. The goal here is not to have the world willingly free us from responsibility to their doctrines and their control. Rather, the goal is that we as the Jewish people, and really the entire world, should recognize that Hashem is truly in charge and in control of everything that happens from the beginning of creation until the end, and that only His word counts.

I often say we do not want Israel to win the war; we want Hashem to win the war. If we see antisemitism increasing it is because we have relied on the nations to be our saviors and helpers. The Prophets are full of admonishment for this sentiment, imploring the Jewish people to rely only on Hashem. As the Mishna says at the end of tractate Sotah, the final stage of exile is meant to bring us to the recognition that the only One we have to rely on is our Father in Heaven. May we all merit to see the redemption through our joining together and proclaiming Hashem is G-d and there is no one else.

Parshas Shemos: Becoming Moshe Rabbeinu

Rabbi Hillel Brody

And it was in those days, Moshe grew up and he went out amongst his brothers, and he saw their labors…

רש’’י – וירא בסבלתם. נָתַן עֵינָיו וְלִבּוֹ לִהְיוֹת מֵצֵר עֲלֵיהֶם

Rashi - And he saw their labors — (this means) he set his eyes and heart to feel distress over them.

Moshe, living in the lap of luxury and power in the house of Pharaoh, still felt connected to his people. He was aware the Jews were his brothers, and he was aware that they were suffering in slavery. Why did he need to go out amongst them?

The Alter of Kelm, one of the early masters of the Mussar Movement, explains that Moshe knew intellectually that the Jews were suffering, but he wasn’t satisfied with that. He felt it important to go and see for himself, so that he could truly feel their pain. And even seeing wasn’t enough; he needed to focus, to “give his heart” to feel their pain. Giving his heart meant that he needed to internalize what they were going through, in order to truly feel their pain.

The Alter tells us that this is the ultimate level of connecting to another person, to be נושא בעול עם חברו, to bear his friend’s burden. Achieving this taps into the spiritual truth, that we, the entirety of the Jewish People, are part of one whole. When we truly empathize, we achieve true unity with the other person; his pain is truly my pain.

Moshe continued to work on mastering the art of feeling another’s pain. The Medrash describes Moshe the shepherd as chasing after a single young sheep which had run away from the flock. When he caught up to it, he saw the lamb was drinking from a pool of water. Moshe said to the sheep, “I see you were just so very thirsty, and that’s why you ran off. And now, you must be exhausted.” Moshe proceeded to carry the lamb all the way back to the flock.

The Alter explains that Moshe’s little monologue was not really for the sheep’s sake. Moshe was continuing to develop his empathy, even for an animal. And that, says the Alter, was the reason why Moshe was chosen as the redeemer and leader of the Jewish People. Moshe became a master of empathy. With that, he became deeply connected to every single member of the Jewish People. With that, he could be Moshe Rabbeinu.

These lessons from Moshe are so incredibly relevant today. We all know that our brothers and sisters in Eretz Yisroel are suffering. We pray every day for the hostages, for the injured, for the soldiers, for the displaced, and for all of their families. It is not always easy; sometimes you really feel it deeply and, if you’re like me, sometimes you have trouble mustering the true kavana with which you want to pray. On his level, Moshe Rabeinu had the same problem. He knew his people were suffering, but he wanted to feel it. His solution was to give his eyes and his heart. He focused on the suffering of his people. He spent time concentrating on feeling their pain.

There are many ways to accomplish this, and everyone must look into their own heart and decide what they need to do to internalize the suffering of our people. What is vital is that we don’t remain passive in our feelings. If we actively seek ways to internalize, to imagine and then to feel, what our nation is going through, we will have connected to them more deeply. And who knows what can happen when Klal Yisroel is more strongly unified?

Parshas Vayechi: Something is “Fishy” about this Beracha

Rabbi Elie Starr

In this week’s parsha, Yaakov Avinu blesses his grandchildren with a unique beracha. We, the children of Avraham, Yitzchak, and Yaakov have been blessed by being compared to the dust, the sand, and the stars. However, Yaakov blesses Efraim and Menashe, that they should multiply like the fish-v’yidgu l’rov. Why did Yaakov Avinu choose the fish, and why now?

Many commentaries, including Rashi, have given answers to this question. I would like to share an explanation that I heard from my father, zt”l in the name of my Zaide, Rav Zelig Starr, zt”l. What is special about a fish? How do fish differ from other animals in halacha? An animal or bird, even if they are of the kosher type, may become forbidden if found to possess a mortal defect (tereifus) or due to improper shechitah. A fish, however, is unique in that if it is of the kosher type it remains kosher. It cannot become treif and does not require shechitah.

Similarly, our forefather Avraham was the father of Yitzchak, but also the father of Yishmael. Our forefather Yitzchak was the father of Yaakov, but also of Eisav Harasha. In contrast, Yaakov’s 12 sons were all tzaddikim and complete. Hence, Bnei Yisroel are now compared to fish in that if you are born a Yid, you are forever a Yid.

I would like to add a point. One might ask why specifically did Yaakov Avinu give this beracha to Yosef’s children rather than to his other descendants? A possible answer might be based on Rav Eisemann’s (who was a Mashgiach at Yeshivas Ner Yisroel) description of Yosef HaTzaddik’s role in ensuring our continuation as a nation. He notes that in Yaakov’s beracha to Yosef he refers to Yosef as “Even Yisroel”, literally “the rock of Israel.” Rashi notes that אבן-stone- is a conjugation of Av U’Ben (אב ובן), father and son. This means that Yosef was like a father and a son. How so? Rav Eisemann says that Yosef was a quasi Av (father): an addendum to his father’s role. Yaakov’s role was to be the Av of Galus-father of exile, ensuring that we, his children, would function and thrive as Yidden even in exile. Yaakov did this by overcoming the challenges posed by Lavan and Eisav while away from his parents’ home. The concern still remained that perhaps we would, heaven forbid, be swallowed in exile by intermarriage. This was Yosef’s role. By overcoming the challenges of living spiritually alone in Egypt, the capital of promiscuity, and withstanding the test of Potifar’s wife, Yosef ensured that there would be a nation, a Bnei Yisroel, to be taken out of exile. Therefore, it was appropriate for Yaakov to give this beracha, comparing Yisroel to fish, specifically to Yosef’s children. May klal Yisroel live up to this beracha and be zoche to the final geulah b’mheira b’yameinu.

Parshas Vayigash: Jewish Survival

Rabbi Moshe Peretz Gilden

When one is desperate for a particular piece of news, he can easily draw hope from an event or a fragment of information that he believes is indicative of the desired conclusion. To use an extreme example, if, Heaven forbid, one’s child goes missing, any little finding that may be considered evidence of their location or well-being leads to a spark of hope. Often the hope springs from very little useful information. This is human nature. A glimmer of news has a great effect upon one’s anticipation of salvation.

With that background, Yaakov Avinu’s reaction to the news of his most precious son being alive and well is astonishing. When the sons of Yaakov came back from Mitzrayim with the news that Yosef was alive, Yaakov’s immediate reaction was disbelief. His joyful spirit was only restored once he saw more concrete evidence, the carriages that Yosef had sent to Yaakov. How can we understand this reaction? They did not come back with some vague piece of potential evidence, or that they heard a rumor regarding his location. Rather, their report was clear:

עוד יוסף חי וכי הוא מושל בכל ארץ מצרים (בראשית מה כו).

“Yosef is still alive and he is the ruler of the entire land of Egypt.”

Furthermore, who was reporting this news? A journalist looking to secure more viewers? A gossiper hoping to get some self-gratification? The report came from the most astute people in the world, in addition to being Yaakov’s own beloved children. The response by Yaakov Avinu is most bewildering.

The legendary Rav Nissim Yagen ztz”l (known for igniting his passion for Yiddishkeit in Jews of all backgrounds) fervently expounds upon the fundamental viewpoint that is expressed by this incident. Being alive does not mean simply breathing and having a heartbeat. To be “alive,” is to be on a quest for growth and refinement, always seeking to be connected to the Creator, His people, and His Torah.

The report Yaakov heard contained an inherent contradiction. “He is alive, and he is the ruler of Mitzrayim.” Rising to power in the spiritual wasteland that was Mitzrayim was a spiritual death sentence. Yaakov Avinu was devastated, for he heard in the brothers’ report that Yosef may have been physically still breathing, but the thought of how compromised Yosef must be, having worked his way to power was tantamount to Yosef being dead.

Recognizing Yaakov’s distress, the brothers continued:

“וידברו אליו את כל דברי יוסף אשר דבר אלהם.”

“They spoke with him all the words that Yosef spoke with them. (ibid.)”

They recounted how Yosef had laid out all the fine details of the Mitzvah of Eglah Arufah, as hinted to by the wagons Yosef had sent. They related all the nuances that made up the last subject that Yaakov taught Yosef before he was taken. The fact that Yosef still had such clarity in his learning was the sign that Yosef had sent to show that he remained steadfast to his upbringing. As Rashi points out, although it is translated as wagons, the word Agalah shares a relationship with Eglah, and serves as a hint to what Yosef’s brothers shared with Yaakov. Yaakov was finally convinced that Yosef was truly alive. Having confirmed Yosef’s spiritual vibrancy, he finally was able to accept that Yosef was truly still “alive,” in the vital sense of the word.

Our connection to Torah is the single most important factor in Jewish continuity. With his family spiritually intact, Yaakov could foresee the permanency of his legacy. In line with this, Yaakov’s first task before entering Mitzrayim was to set up a Beis Medrash in Goshen. This would provide the light needed to navigate the darkness of the exile.

The Chazon Ish points out that any community that establishes the following amenities, besides a shul in which to Daven, will indeed flourish. A Kollel, a Cheder, a Beis Yaakov, and a Mikvah. As we are focused on this concept, it is a great opportunity to be appreciative of the efforts of the entire Twerski family, most recently directed by our Rebbe Shlit”a, to establish our city as a place conducive to the vibrancy of Yiddishkeit. Whereas Yaakov Avinu was setting up an establishment to empower us during the Galus, it seems evermore, that the significance of the Milwaukee institutions are vital in preparing us all for the Geula Shleima. May it come speedily in our days.

Parshas Miketz: What Do Chanukah, Asarah B'Teves, and Yosef Hatzaddik All Share With Shabbos Kodesh?

Rabbi Yaakov Israel

A few years ago, on the Shabbos immediately following Chanukah, I had the Zechus to hear Divrei Torah from HaRav Efraim Wachsman Shlit”a at a Shalosh Seudos. Rav Wachsman mentioned that according to Seforim, Shabbos contains all the kedusha of the previous week. In addition, Shalosh Seudos is the pinnacle of Shabbos. Therefore, he said, right now is the last and perhaps highest exposure to all of the kedusha of the Yom Tov of Chanukah! With that in mind, I would like to speak a bit about Chanukah.

However, before we get to Chanukah, let us discuss a little about Asarah B’teves, the Tenth of Teves. This year, the fast day falls out on this coming Erev Shabbos. Asarah B'Teves is the only public fast day that can occur in such a way. In fact, we are generally not allowed to declare public fast days on Friday. In addition, in a non-fixed calendar, when Asarah B'Teves could fall out on Shabbos, the fast day would not be postponed until Sunday and one would fast even on Shabbos! In this halacha, it is more stringent than even Tishah Be'av. The source for this is related to the unique wording of the Navi Yechezkel in describing the fast day. Even so, the question still remains: what is it about Asarah B'Teves that deserves this unparalleled severity?

My Rebbe, HaRav Moshe Eisemann Shlit”a, explains the unique tragedy of Asarah B'Teves, in his sefer on Yerushalayim, 'Harp Strings and Heart Strings'. On Asarah B'Teves, Nevuchadnetzar laid seige against Yerushalayim. The Navi metaphorically depicts the seige as a pot sitting on a fire containing juicy bits of steak and bones burning without any way of escaping. Rav Eisemann brought sources that the essence of the life of Yerushalayim is only when it is an “open city.” Figuratively, its gates are there to be open to emanate Torah and Kedusha, as the pasuk states, “Out from Tziyon [Yerushalayim] Torah will come forth...” The locked gates were a sign that the people did not appreciate the real essence of Yerushalayim. In the words of Rav Eisemann: “A besieged Yerushalayim is in a sense more tragic than a destroyed Yerushalayim. In the destroyed, the wood is burned but their soul escapes unscathed to heaven....Yerushalayim, as an enclosed pot mocks us beyond endurance...just another undistinguished city...The juicy cuts, we ourselves, who could have become so much, were slowly turned into useless cinders... ” One can add that the place where this appreciation manifests itself is at the gates themselves. As one enters and exits, the gates are a place where he should be reminded of the special sanctity of Yerushalayim; it is not just another undistinguished city. So we get a glimpse of understanding, but still, what does any of this have to do with Shabbos?

The seforim explain that Shabbos is like a Bais Hamikdosh in time. Shabbos has gates, as well. The gates are also significant. We are commanded to sanctify the Shabbos bekenisaso, as it enters, as well as beyetziaso, at the exit of Shabbos. Kabbalas Shabbos is a big deal, as the Shulchan Aruch states: “Yismach b'vias Shabbos... one should rejoice in the coming Shabbos like one greets a King or a Chassan and Kallah”. We are also taught that all of the kedusha and “fuel” of the next week is found within Shabbos. Furthermore, the Vilna Gaon said that the amount of time on Shabbos that a person devotes to spiritual endeavors will directly affect his leanings in those areas the following week. So we find similarities to Yerushalayim, both in the significance of its gates and the emanations that flow from it. So, when we enter into this “Bais Hamikdosh of time” in the midst of the fast of Asarah B’Teves, it should awaken us to fully respect its gates.

The Mitzvah of Ner Chanukah also directly relates to gates; the ones found in our homes. The Mitzvah is to light at the doorway of the house. We are reminded by this mitzvah of the sanctity that is contained within our homes, and how it should emanate to the outside. We also find that Yosef Hatzaddik was very scrupulous in watching over gates. These include both the physical gates of Mitzraim, as well as the gates of one's body i.e. eyes, mouth etc. The Torah writes in this week's Parsha that he was “Shalit al ha'aretz” - he ruled over the entire land. The Seforim explain that he had control over his physicality and his kedusha had an impact on everything. Again we see a theme of the importance of gates and having an outside impact. So, as we leave the Yom Tov of Chanukah, let us take along the lessons of its “gates.”

When we read the Parsha of Yosef Hatzaddik, let us learn from his gates. And if we have to fast this coming Erev Shabbos, let us focus on the “Bais Hamikdosh in time” that reminds us every week of the chashivus of gates. Let us be awake to the palpable excitement of Kabbalas Shabbos. As the Rebbe Shlit”a implored us recently, for the zechus of Klal Yisroel, let the sounds of Kabalas Shabbos vibrate through the walls of the Bais Hakneses (even if it’s just external, it still has an effect!) And then, after Shabbos, as we leave the gates in an unrushed state through Zemiros and Torah, we should be zocheh for the bounty of Hashem to flow into the next week and for the Beracha that we ask for every Shabbos: Ve'harainu Hashem Benechamas Tziyon Eerecha Uvevenyan Yerushalayim Ir Kadshecha... bemehera Veymeinu Amen!

Parshas Veyeishev/Shabbos Chanukah

Rabbi Hillel Brody

In the first essay in the series “Shemiras Halashon in the Parsha,” we mentioned the inspiration for such a series. The Chofetz Chaim, in several of his Seforim on Shemiras Haloshon, points out that the content of our speech is of such great significance that there are sources and references to the concept in a majority of the Parshiyos of the Torah. He goes on to enumerate many of those references, Parsha by Parsha. Although the Chofetz Chaim doesn’t mention a reference in every single Parsha, given the intensity of the time we were facing on October 8th, and which we are still facing today, and knowing that Shemiras Halashon and the ensuing Sholom and Achdus are imperative for the safety and salvation of Klal Yisroel, I set out to share the ideas of the Chofetz Chaim. I even dared to add to the Chofetz Chaim’s work, intending to find some idea connected to Shemiras Halashon, even if perhaps a bit obscure, in every single Parsha. So far, so good.

Parshas Vayeishev is unique even in the Chofetz Chaim’s list. The lessons to be learned from the challenging story of Yosef and his brothers are so numerous that the Chofetz Chaim dedicates two entire chapters to this Parsha. I will not share every one of his points, but let us start from the most obvious:

ויבא יוסף את דבתם רעה אל אביהם (בראשית ל"ז:ב)

“And Yosef brought bad reports (of his brothers) to their father.” (Bereishis 37:2)

There are many difficult questions in the dealings between Yosef and his brothers, and Yosef’s actions here are one of them. On a superficial level, or perhaps when taught to children, we might get the sense of some kind of naughty little tattle-tale, perhaps trying to get out of the shadow of his illustrious older brothers and gain favor in the eyes of his father. However, that is obviously completely incorrect. Granted that Yosef was a relative youngster of 17, but he was also the primary Torah student of Yaakov Avinu. He certainly was extremely well versed in the laws of Lashon Hara. We simply cannot interpret this as being a meaningless story of a petulant kid brother. What was actually going on? And, what are we, as relatively mature adults, meant to learn from Yosef’s mistake?

In an unrelated anomaly, this Parsha is being read on Shabbos Chanukah; almost always it is Parshas Mikeitz which is read on Shabbos Chanukah. While I am not in the habit of divining the reasons why Hashem has things fall out the way they do, let me share a Chanukah insight which may shed some light on at least part of the Yosef narrative.

It struck me this year, for the first time, that Chanukah is perhaps the only Chag which does not have a clear reference to the importance of Achdus and Bein Adam L’chaveiro. I never thought of this before, and it frankly seems very strange. Knowing the centrality of Achdus to Judaism, how could it be that there is a Yom Tov, Chanukah, which has nothing to do with Achdus? ( Full disclosure: I had an ulterior motive this year, in that I wanted to connect Shemiras Halashon in Parshas Vayeishev to Chanukah. Nevertheless, I daresay it is a fair question.)

Fortunately, Rav Yerucham Olshin, Shlit”a, a Rosh Yeshiva of Beth Medrash Govoha, does have one beautiful essay in which he discusses the role of Bein Adam L’chaveiro in Chanukah. Allow me to share a brief synopsis.

The Shulchan Aruch commentator Magen Avraham mentions a minhag to give Tzedakah on Chanukah. The Pri Megadim explains that since the decrees of the Greeks were reprisal from Hashem for a weakness in our dedication to Avoda, this includes all three pillars of Service of Hashem: Torah, Avoda, and Gemilus Chassadim. Thus, says the Pri Megadim, we are enjoined during Chanukah to engage in all three of these: learning Torah, Davening and giving thanks for the miracles, and, “Kindness, both financially and physically performed.”

R’ Yerucham is troubled by the Magen Avraham/ Pri Megadim. Where do we find any reference to a weakening in the performance of kindness or a Greek decree in that area?

He explains by pointing out an enigmatic line in Maoz Tzur. (I suspect [hope] I am not the only one who has managed to completely ignore this line despite reciting it year in and year out for quite a long time.)

יְוָנִים נִקְבְּצוּ עָלַי אֲזַי בִּימֵי חַשְׁמַנִּים. וּפָרְצוּ חוֹמוֹת מִגְדָּלַי וְטִמְּאוּ כָּל הַשְּׁמָנִים…

The Greeks gathered against me in the days of the Chashmonaim. And they broke the walls of my towers and defiled all the oil… What is this business of breaking walls? That seems to have been more of a Babylonian/Roman thing. Where do we find the Greeks breaking any walls?

It turns out it is actually an explicit Mishna in Maseches Middos (2:3): “Inside (of the wall of the Temple Mount) was the Soreig, which was a wall of ten tefachim high. There were 13 breaks in this wall, which had been broken by the Greeks. They repaired the 13 breaches, and decreed thirteen prostrations opposite each repaired breach.”

Why did the Greeks choose to breach this wall, and why thirteen times? R’ Yerucham explains that the purpose of the Soreig is to separate between the non-Jews who came to the Beis Hamikdash, and the Jews. The very existence of this wall was antithetical to Greek philosophy, which held that there is no one wisdom, and thus no one people, which is any better than any other. In the Greek worldview the study of Torah was no different than mathematics or science. The Greeks’ intention with their decrees was to erase any distinctiveness about Judaism. They wanted to destroy all that the Soreig stood for.

Their choice of thirteen splits in the Soreig was not random either. Hashem’s thirteen attributes of mercy form the basis for our relationship with Him. Even more, they are the basis for how we treat one another. We have a Mitzvah of V’halachta Bidrachav, wherein we are commanded to emulate Hashem. Just as He is merciful and kind, so too must we be.

Beyond the technical Mitzvah, Hashem is our Father. Just as children often have a natural tendency to act like their parents, we have a natural inclination to treat one another with the ultimate in kindness, just like our Father does. In this way, our kindness is reflective of the essence of our relationship to Hashem; he is our Father. This idea is anathema to Greek philosophy, which holds that humans are humans, and it is merely humanism which drives kindness, no matter who you are. With the thirteen breaks in the Soreig, the Greeks were saying, “You think you have a special relationship with Hashem’s special attributes? You are wrong! There’s nothing special about your natural character traits. We are all the same.”

With this understanding, it becomes clear that Chanukah is indeed an appropriate time to embrace V’halachta Bidrachav, both by giving tzedakah and by specifically emulating Hashem in our interactions with others.

The Chofetz Chaim (LH 8:BMC 25) asserts that Yosef’s intention was pure. He told his father about his brothers’ (apparent) sins with the exclusive intention that his father would correct the brothers’ behavior. His intention was neither for personal gain nor to slander his brothers; he truly wanted only what was best for them. What, then, was wrong with Yosef’s report? He made one crucial error. He should have spoken with them about it directly instead of immediately telling his father. The Chofetz Chaim learns from here (among other sources) that there is a requirement to speak to the person before reporting him to the halachic authorities. Yosef was severely punished for his Lashon Hara, in spite of his good intentions. Being the Talmid Chacham and Tzaddik that he was, being the son of our Father, he should have known better.

This kind of precision in how we speak about one another goes far beyond merely being a nice guy. If we were looking at the world through the lens of humanism, Yosef would have been above reproach. However, our status as children of our Father demands a higher standard. We are responsible to go beyond simply being nice. We are required to be G-dly.

This is the Jewish position, which we won back when Hashem granted us our miraculous victory against the Greeks. How appropriate it is then, for us to celebrate our unique relationship with our Father during Chanukah by being especially attentive to the needs of others. Just as He is merciful, so must we be.

A Freilichen Chanukah and A Wonderful Shabbos!

Parshas Vayishlach: Establishing Priorities

Rabbi Shlomo Jarcaig

After Yaakov Avinu parts ways with his brother, Esav, the Torah relates: ויעקב נסע סכּתה ויבן לו בּית ולמקנהו עשׂה סכּת על כּן קרא שׁם המקום סכּות. “And Yaakov traveled to Sukkos and he built himself a house, and for his cattle he made Sukkos (huts), therefore he called the place Sukkos” (Bereishis 33:17). I would like to address three questions about this Pasuk:

• It seems unusual to name the place after the huts he built for his cattle. If he built a house for himself, and garages for his cars, would he have named the place “Garages?” Why did he choose this name? What is the Torah trying to teach us?

• The Gemara (Megillah 17a) relates that for the years Yaakov was separated from his parents, and thus unable to honor them, he was punished by being separated from Yosef for the same amount of time (not including the time he studied in Yeshiva). Why did he tarry for one and a half years at Sukkos, thus delaying his arrival and increasing the years for which he was later punished?

• The Tur relates that each of the Shalosh Regalim corresponds with one of the Avos. He explains that Sukkos corresponds with Yaakov Avinu, based on the above pasuk: “ולמקנהו עשׂה סכּת.” What is the connection between Yaakov Avinu and the Yom Tov of Sukkos, and why is it being related specifically over here?

R’ Mattisyahu Salomon Shlita explains: Earlier in the Parsha (32:25) it says, “Vayivaser Yaakov levado…” Yaakov remained alone and struggled with the Sar (Heavenly manifestation) of Esav. The Gemara (Chullin 91a) relates that he was alone because he went back to retrieve some small jugs which he had left behind. This teaches us that for Tzaddikim (who earn their money honestly), their money is more precious to them than their bodies. R’ Chaim Vital explains that they understand that if Hashem granted them something, it’s for a purpose which can’t be overlooked. It was specifically when Yaakov went back to retrieve these jugs that he had his struggle with the Sar of Esav. When the Sar saw that Yaakov was pursuing mundane physical things, he attempted to use the opportunity to show that Yaakov uses the physical world for his own pleasure the same way Esav does. His inability to overtake Yaakov was because Yaakov used the physical world only as a means to enhance his Avodas Hashem. The Sar then touched Yaakov’s thigh, showing that future generations would stumble and indulge in physical pleasures merely to enjoy them. When that happens, Esav gains the upper hand. Realizing this, as soon as Yaakov took leave of Esav, he went directly to Sukkos. He built temporary dwelling places for his belongings, and the “house” he built for himself, explains the Targum Yonasan, was a Bais Hamedrash. Yaakov was teaching his descendants that everything we have in this world is temporary. Our permanent focus should be in the Bais Hamedrash and the spiritual realm. This is the message of the Yom Tov of Sukkos, which Yaakov established even before the Mitzvah was given.

Parshas Vayeitzei: Minimizing the Test

Rabbi Mendy Stern

Towards the end of the Parsha, Yaakov Avinu realized that Lavan was no longer kindly disposed towards him. Hashem then appeared to Yaakov and commanded him to leave Lavan’s house, and return to his father’s house in Eretz Yisroel. To this end, Yaakov conferred with his wives Rochel and Leah. He explained to them that their father Lavan was out to get him, and how it would now be beneficial to leave Lavan’s house. He also informed them of Hashem’s command that they return to Eretz Yisroel. Rochel and Leah responded by affirming at length how they had been distanced and estranged by their father, and therefore felt no compunction about leaving his house to return with Yaakov to Eretz Yisroel. At the end of their statement, in an apparent afterthought, they added, “And now, all that Hashem has commanded you, you should do.”

Rochel and Leah’s response seems puzzling. They had heard and believed in Hashem’s command. Hashem’s word should have been sufficient for them. Of what relevance was any further justification due to their father’s parental failings?

I heard from my 12th grade Rebbe, Rav Leib Taub, in the name of Rav Yisroel Salanter, that a person’s job in this world is, “להגדיל היראה ולהקטין הנסיון -to increase his fear of Heaven and to lessen the severity of the test. In other words, one should use a two pronged approach in fighting the Yetzer Harah. On the one hand he should do the work to increase his fear of Heaven to a level which can directly overpower the temptations of the Yetzer Harah. On the other hand, he should, as much as possible, try not to fight against the full strength and power of the Yetzer Harah. He should weaken the Yetzer Harah by lessening the severity of the test. One effective way to do this is by logically considering the practical consequences of the sin, making it less attractive. Then his fear of Heaven will hopefully be able to do the rest.

Rochel and Leah were faced with a test. They were being asked to uproot themselves from their home and family, and travel to a foreign land. Certainly they could have simply said, “We will do what Hashem commanded.” Instead, however, Rochel and Leah chose first to minimize the challenge before attempting to pass it. They first focused on why leaving their home would not be quite so hard, and only afterwards did they attack the Yetzer Harah directly, committing to following Hashem’s command.

We all face tests and challenges in life. If we try to overcome them by brute force, just by willpower alone, we may not always succeed. However, if we use this technique that we learn from Rochel and Leah, first decreasing the challenge and then only then attacking, we will find ourselves being much more successful.May we all merit to pass all of our tests successfully. Have a wonderful Shabbos.