Parshas Acharei Mos

In this week’s parsha we find the issur of molech, which the penalty for doing is missah. Some meforshim say that molech is not just waving your child over a fire, but also actually putting your child into the fire as a sacrifice.

The three aveiros that one must give up his life for are giloy arayos, shfichas damim, and avodah zarah. If one comes up to you and says do one of these three aveiros or I will kill you one must give up his life.

My father suggested why molech is a terrible act. He explained that “the big three”, giloy arayos, shfichas damim, and avodah zarah all are included in this one aveira.

Molech is a form of avodah zarah, because the parent is bringing their child as a sacrifice. It also encompasses the aviera of shfichas damim, because according to some the parent would actually drop the child into the fire. Molech is also the aveira of giloy arayos, because it is a form of wasting seed. Because when you kill your child, you are in affect killing seed that you used to create him.

What is the common theme between these three aveiros? perhaps one similar thread between all of them is that all the aveiros have to do with the instincts of man. Giloy arayos is ones sexual drive, shifichas damim is a person’s instinct of aggression, and avodah zarah is man’s instinct of being dependent on someone. One of the reasons that people practice avodah zarah is that they want to feel like they have dependency. This dependency is psychologically comforting, because if something goes right you can praise your god, if something goes wrong you can be mad at it, and you can pray for the god to help you, as opposed to everything being completely random.

Parshas Vayikra- Karbon Is In Place of Me

Parshas Vayikra

א וַיִּקְרָא, אֶל-מֹשֶׁה; וַיְדַבֵּר יְהוָה אֵלָיו, מֵאֹהֶל מוֹעֵד לֵאמֹר. ב דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, אָדָם כִּי-יַקְרִיב מִכֶּם קָרְבָּן, לַיהוָה--מִן-הַבְּהֵמָה, מִן-הַבָּקָר וּמִן-הַצֹּאן, תַּקְרִיבוּ, אֶת-קָרְבַּנְכֶם.

This weeks Parsha is full of discussions about karbanos, sacrifices. What is the purpose of bringing Karbanos? What goal is one trying to accomplish by bringing one?
The Radak comments in Sefer Tihillim perek 105, that when one brings a Karban he should be thinking that the Animal is being slaughtered in his place. It is he who is supposed to be the one on the Alter! He is the one that deserves to be killed! It is only because of Hashem’s mercy that he is receiving a second chance. This is a very powering and motivating experience. When one watches the animal being slaughtered he is moved, and understands that now is the time he much change his ways and will be uplifted and inspired to become a more perfected human being. The experience will make him closer to Hashem in another respect as well. When he sees the animal that is being slaughtered in place of him he will feel a true closeness with G-d. The person will realize how caring and loving Hashem is and he therefore should try his best to not sin again.
Rav S.R Hirsch gives a beautiful explanation as to why a Karbon Olah is called an “Olah”. He explains that the word Olah, go up, discusses the goal of the Karbon. The objective of bringing the Karbon is to uplift a person from his or her spiritual impurity and help reestablish his relationship with Hashem. A karbon is supposed to help a person repair his relationship with G-d and uplift him to continue his pursuit Mitzvos, Limud Hatorah, and becoming the most perfected human being that he can.
The Ba’al Haturim asks why in pasuk 3 it says ג אִם-עֹלָה קָרְבָּנוֹ מִן-הַבָּקָר, and then repeats all of the halachos in pasuk in 10 when it talks about one who brings an olah form י וְאִם-מִן-הַצֹּאן קָרְבָּנוֹ מִן-הַכְּשָׂבִים אוֹ מִן-הָעִזִּים, and then repeats the halachos for a third time when it discusses one that brings an olah from a וְאִם מִן-הָעוֹף עֹלָה קָרְבָּנוֹ. Just mention all the choices of animals that a person can bring as a Karbon Olah and explain the halachos once?
He explains that the Torah writes the halachos by three times to say that a poor person’s Karbon that is just as good then the rich person’s Karbon. Each Karbon is equal in G-d’s view. The Ba’al Haturim may be hinting to the idea of Rav Hirsch and the Radak. No matter how much money you have, if you bring a Karbon with what you can afford and have the correct perspective and realize the objective it will have the same affect on all people regardless of their financial situation.
Today we have Tifillah in place of Karbanos. The Gemarah Yerushalmi qouted by the Tur in siman 115 says, "Ein Binah, Elah Tifillah", prayer is about thought and reflection. Through our tifillah we can try to accomplish the same goal that the Karbon was brought to accomplish. We should try to perfect ourselves as human beings and correct our flaws and become closer with Hashem.
Have a Wonderfull Shabbos!
YaakovPlease leave any ideas or thoughts that you have on the dvar torah. Thanks!

Parshas Pikudei #2- Betzalel: The Builder and Thinker

In perek 38 pasuk 22 it says, “And Bezalel the son of Uri, the son of Hur, of the tribe of Judah, made all that G-d commanded Moshe.”

Rashi comments: "That which he (Moshe) commanded him (Betzalel) is not written here, but, rather, "all that G-d commanded Moshe," [thereby implying that] even things which his teacher (Moshe) had not told him, his own opinion was in agreement with what was said to Moshe at Sinai. For Moshe had instructed Betzalel to first produce the vessels, and afterward the mishkon. Whereupon Betzalel said to him: "It is customary in the world to first construct a house and afterwards put furnishings in it." Moshe responded to him: "[You are right] that is indeed what I heard from G-d." Moshe [then also] said to him "You must have been in the shadow of G-d, for, certainly, so did G-d command me." And so he (Betzalel) did it--- first the mishkon and afterwards he made the vessels.

If in fact Hakadosh Baruch Hu told Moshe to build the Mishkan first and then the Keilim, why did Moshe present the opposite message to Betzalel so much so that Betzalel needed to question the approach? Was Moshe trying to mislead Betzalel?

The Gemarah in Maseches Succah daf 45B discusses how many people are on the level to behold the countenance of the Divine Presence. The Gemarah there Asks, “Are those who view the Divine Presence through a clear screen, an aspaklaria hami’erah, so few? But Abaye has said: There are no less than thiry six righteous in the world who receive the countenance of the Divine Presence each day?” the Gemarah answers, “There is no difficulty. Abaye’s teaching (Of thirty six people) refers to those who may enter only with permission, whereas Rabbi Shiman ben Yochai’s statement (that only him and his son can perceive the Divine Presence through a clear screen) refers to those who may enter without permission.”

Rashi explains that the thirty six righteous. Although they perceive the Divine Presence as through a clear screen, may not approach the shechina without first asking permission of the angels appointed for this purpose. Rabbi Shimon and his son may approach without proper permission.

Moshe Rabbeinu was different then any other prophet based on the fact that he communicated with Hashem with an aspaklaria hamieri, clarity and directness like no other Navi had. Rabbi Shiman ben Yochai and his son were not even prophets, so how can it possibly be that they Nevuah on the level of Moshe Rabbeinu. It goes against one of the 13 fundamental beliefs that there was no prophet and there will be no prophet like Moshe.
What are the conceptual underpinnings over here? What does the Gemarah mean when it says that Rabbi Shiman ben Yochai an dhis son were able to have such a direct relationship with G-d? The Maharsha states that the countenance of the Divine Presence is not referring to people seeing it in the course of prophecy because Moshe Rabbeinu was the only one who saw Prophecy with countenance of the Divine Presence. Rather, this Gemarah is speaking about the perception of Hashem through limkud hatorah, the study of Torah.

The Rambam in Hilchos Yesodei Hatorah chapter 4 halacha 13 spells out clearly that the process of discovery of a deeper understanding of G-d on a metaphysical plane, through the venue of limud hatorah, is a very diffuclult process which few are able to attain. How does one discover these ideas. The Rambam in Hilchos Yesodei Hatorah perek 4 halacha 11 says, “The topic of the Ma’aseh Hamerkava even to a single person we do not teach straight out. Unless, the person is a wise knowledgeable man and we give him the rashei haprakim, the general concepts and points.

My father, Rabbi Shalom Richter, suggested that the Gemarah in succah is using “those who may enter only with permission”( Ha Di’ayil b’var) and one who may enter without permission to describe two different type of people in their quest to understand Ma’aseh Hamerkava and the Metaphysics. The first type of person is one who the rebbi gives rashei prakim and that is all he is capable of understanding. This is what the Gemarah refers to as the “Ha Di’ayil b’var”. The second type of student is one who when the Rebbi gives him the Rashei Prakim is able to use them as a springboard to develop those ideas further. With the process of extraction, formulation, and conceptualization, the Talmid can go beyond the Rebbi, and get to the ideas behind the intended lesson and can discover subtle ideas in the knowledge of Hashem.This second category is what the Gemarah in Succah refers to as “Those who may enter without permission”.

The Mishkan is a place where metaphysics and deep knowledge of G-d are brought out and amplified. It is a place where people could go to learn and investigate deep ideas. Betzalel, the builder of the Mishkan, needed to be aware of these deap ideas in the process of building the structure. Moshe’s goal of not clearly stating what needed to be built first was to provide Betzalel an idea with which he needed to ask and engage in the study in the knowledge of G-d. By engaging and investigating further, beyond the information and methodology that Moshe gave him, Betzalel was able to Ha Di’ayil b’lo b’var: Go beyond the Rashei Perakim and develop the ideas further.

Have a Wonderfull Shabbos!

Yaakov
Please leave any ideas or thoughts that you have on the dvar torah. Thanks!

Parshas Pikudei #1- The Completion of Geulas Mitzrayim

Towards the very end of Sefer Shemos, The Torah states: Pasuk 34, “The Cloud covered the Ohel Moed and the glory of Hashem filled the Mishkan”.

The Ramban in his introduction to Sefer Shemos says, “The Book of Shemos discusses the exile of Klal Yisrael and the redemption. Therefore the Torah repeats the names of the Sons of Yaakov going down to Egypt, because it signifies the beginning of the Galus. And the Exile does not end until the day that we return to our place, the place of our forefathers. Even after we went out of Egypt although we left slavery we were still considered to be in exile. And it was not until Har Sinai and then creating the Mishkan and G-d resting his shechina upon the Mishkan where we were considered redeemed. It is because of this that Sefer Shemos ends with the resting of the Cloud on the Mishkan and G-d’s glory continuously filling the Mishkan.”

The point of our freedom from slavery was to ultimately serve Hashem. Therefore, the shechina’s resting on Klal Yisrael demonstrated that we reestablished the close relationship between us and G-d and the divine intervention and awareness that we had been aspiring to. The pisukim continue and discuss the Masaos; the Annan and Eish which was going to lead us the rest of the way until Eretz Yisrael. The Annan, which shows G-d’s close interaction and relationship with Klal Yisrael by protecting them, is demonstrating that our relationship with Hashem is going to carry all the way until we get to Eretz Yisrael and after we settle their.

May we be zocheh to have that close relationship and come to the ultimate redemption very soon.

Good Shabbos

Parshas Vayakel

In this week's Parsha, the Torah discusses the building of the Kiyor, the copper basin: .

 38-8 the Torah says,“He made
the basin out of copper
and its base out of copper…”

Rashi quotes the Midrash Tanchuma, who says,

“The daughters of Israel possessed mirrors into which they would look when

adorning themselves. Even those they did not withhold from bringing as a contribution for the mishkon. However, Moshe found them repulsive since their purpose is to incite the evil inclination. G-d said to him: Accept [them], for these are dearer to me than everything else because through them the women raised huge multitudes in Egypt. When their husbands were exhausted from their crushing labor they (the women) would go and bring them food and drink and feed them. They would then take the mirrors and each one would look at herself and her husband in the mirror, and entice him with words, saying, "See! I am more beautiful than you," thereby awakening their husbands' desire and they would cohabit with them. They conceived and gave birth there. As is stated: "Under the apple-tree did I arouse you." That is the intent of what is said: "By the mirrors of the ..." The wash-basin was made out of them for it serves to bring about peace between a man and his wife, by giving to drink from the waters inside it to anyone whose husband expressed jealousy and she, nevertheless, concealed herself [with another man] You can know yourself that these were actual mirrors, for it is stated: "The total copper donation was seventy kikar, etc. and he made from it, etc." whereas the wash-basin and its base are not mentioned there. Hence you have learned that the copper of the wash-basin was not from the donated copper. Thus did Rabbi Tanchuma explain it.”

What was the nature of the argument between Moshe and Hashem? Moshe argued that look what the mirrors were used for. G-d responded look at the motivation.”

The Siforno comments (8-8)

“The Kiyor was made out of the mirrors of those women who parted with them and gave them to the Mishkan. By so doing they demonstrated their willingness to give up these beauty aids, which they considered of relatively little value, and instead committed them to the service of Hashem.

What was the theory of the women? And why did they specifically give them to the Mishkan to be used for the service of Hashem?

My father, Rabbi Shalom Richter, suggested that in order to truly accept the Torah we need to be subservient to Hakadosh Baruch Hu without the interference of our own egos. The expressions of the ego are a distraction for complete Kabalas Ol Shamayim. These women focused themselves and their energies in the endeavor of Yidias Hashem and Yidias Hatorah. They truly sanctified the name of G-d and used this opportunity to be exclusively focused on attaining the greatest possible level of spirituality. The Kiyor was made out of the mirrors, because this is a pre-requisite to serving G-d in life but also in the Beis Hamikdash. The ability and desire to commit oneself to exclusively the service of G-d is a necessary pre-requisite to Avodas Hashem.

The Kiyor which represents the kohein prepairing himself for Avodas Hamikdash (kidush yadayim v’raglayim) was also a standing testimony and message to all of Klal Yisrael about their own dedication to Avodas Hashem and the qualities that are necessary to engage in the pursuit.

good shabbos

If you have anything to add, thoughts, or ideas on the dvar torah feel free to leave a comment!

Parshas Ki Sisah #2

The first verse in this weeks parsha reads,

"When you take the count of the B'nei Yisrael

to determine their numbers, each man shall give

an atonement pledge for his soul to Ad-noy,

when you count them.

Thus there will be no plague among them

when you count them."

"Shall give" give in Hebrew is

ונתנו.
The Ba'al Haturim points out that this Hebrew word is a palindrome.

Shall give is referring to the Nation of Israel giving charity for the building of the Mishkan. The Ba’al Haturim explains that the Torah is teaching us that giving Tzedakah is advantageous for both the receiver and for the giver. The receiver is gaining because he getting money to survive. The giver is also gaining because when he gives he is growing as a person. He is recognizing where all of his money is coming from and what great things can be accomplished with the gifts that G-d gives to us.

The Sefer Hachinuch asks, why does G-d make sure that every human being has money and can sustain and support himself and his family? Why is it that G-d makes some people poor?

He answers, that a large part and purpose of giving charity is to help the giver grow as a person. Therefore, one reason that G-d made people poor was for the giver.

The Midrash Vayikra Rabbah, says an adage which highlights the points from above.

He says,

More than what the giver does for the receiver; the receiver does for the giver.”

We must take this lesson to heart. That by us giving charity we are not only helping our fellow man, but we are also improving ourselves and becoming better people.

Ki Sisah

In perek 31 pasuk 2-17 the Torah highlights the importance of keeping the Shabbos and the covenant between the bnei Yisrael and Hashem. Rashi on pasuk 13 says that we should not think that the building of the mishkan would overrides the interestsof Shabbos.

Why would bnei Yisrael have a hava amina (any original reason to think) that banyan hamishkan would override Shabbos? Isn’t it clear that Shabbos is asur b’milacha. What would be the matir?

The Ramban in the end of Parshas Bo says that there are two components to the Mitzvah of belief of the existence of Hashem.

Belief in: A) Hashgacha Pratis

B) Brias Ha’olam

My father, Rabbi Shalom Richter, suggested that the concept of hashgacha is reflected in the ebb and flow of the dynamic relationship that we have with hakadosh baruch hu. The fixed relationship that Hashem has with his world is reflected in brias haolam, the creation of the world. Therefore, on the one hand the intensity of hashgacha could be most prominently experienced by the hashra’as hashchina. On the other hand, the vastness of Hashem’s universe can be predominated by the rules of nature and universals of the natural world. This concept is discussed by the Rambam in the second perek of hilchos yesodei hatorah halachos 1-5.

The hava amina maintained that we should operate with the experiential hashgacha pratis of the dynamic relationship with Hakadosh Baruch Hu. This should procede the maintenance of the universals because of the experiential nature.

The maskna is that first and foremost knowledge of Hahsem must initially exhaust itself in the concepts of the universals and then it must carry over in the hashgacha pratis.

Parshas Titzaveh

The end of this weeks parsha has a description of the Mizbeach Hakitores.

The kitores created a beautiful aroma in the mishkan and beis hamikdash. The gemarah in Yoma says that the smell was so special that the women of Yerushalayim did not need to put on perfume!

However, the kitores did not only helped beautify the inside of the mishkan, but also helped one after they visited the mikdash. Smell is a very strong sense. Do you still remember how your grandmother’s cookies smelled? Do you remember what erev shabboss smelled like in your mother’s house?

Perhaps the kitores was also supposed to take the experience that we had inside the beis hamikdash and bring it outside into our everyday lives. When one left the mishkan or mikdash the smell of the kitores went with them when they left and helped them remember the experience and closeness to Hashem that they felt on their visit.

May we be zocheh to take the experience of the mitzvos that we do and take them with us wherever we go.

Parshas Terumah #1

The chumash tells us that the Aron had a “aer zahav”, a golden crown. Rashi comments that this golden crown represents the Kesser shel Torah, the crown of Torah.

The Rambam in perek aleph of Hilchos Talmud torah says that there are three kesarim; the Keser Torah, the Keser Kehunah , and the Keser Malchus.

The common thread of all three of these Kesarim is that they are all things that the one who has it is born with. A Kohen is a kohen because he is from shevet Levi. A melech becomes a melech because his father was the king. A Jew is usually also born a a Jew and therefore keeps the Torah. The Rambam says about the Torah, “kol mi sheyirtzeh yavo viyitol.”_________________________________________________.

What Keser means is that it is not enough to just be born into a position. You must be transformed as a huaman being based on your position. A Kohen is born as a kohen, but it is not simply enough to perform the avodah. Akohen must let the avodah that he does make him into a new Gavrah. The same is true by a King. A melech is the person who represents klal Yisrael. Therefore it is not enough for him to just act like a regular king. Rather, he must have the realiation that being the king requires being the model Yid and he therefore must change into a new Gavrah based on his role as king. This same idea is also true by Torah. It is not enough to just keep the mitzvos and dvar Hashem. Rather, Shmiras HaTorah V’mitzvos must create a new Gavrah.

The Aron is in the holiest part of the Mishkon and Beis Hamikdash. And it is this message that the Aron teaches us. That it is not enough for us to keep the Mitzvos, but that keeping the Mitzvos must create a new type of Gzvrah.

Perhaphs this is also peshat in the Rashi that says the Kiyor represents the Keser Malchus. The Kohanim are the spiritual malachim of Klal Yisrael. There positions and responsibilities must create a new Gavrah. The Kohanim were reminded this every morning with the first thing that he did. He would realize that the avodah he would be doing for the rest of the day is supposed to change him as a human being.

(Maybe this is the reason why the Kiyor was mirrors. It was for the Kohanim in the begging of the day to realize that the avodah for the rest of the day is supposed to create a new type of Gavrah. This message was drilled home by the Kohanim seeing there refoection. They were realizing that the avodah is going to change the Gavrah that they see. Just like the Kiyor purified the kohanim’s hands and feet for the days Avodah, so to the avodah will purify them as people and change their personalities.)

Parshas Terumah #2

In this weeks’ Parsha the Bnei Yisrael use Atzei Shitim to build the structure of the Mishkan and the Aron Kodesh. The Midrash, qouted by Rashi, says that Yaakov Avinu had went to Avraham before he wen't down to Mitzrayim and got Atzei Shitim. Then Yaakov planted them on his way down to Mitzrayim for the Bnei Yisrael to build the Mishkan with after avdus Mitzrayim.

What is the midrash teaching us or shedding light into. What does Yaakov going and getting the Atzei shittim to plant from Avraham? Why was it neccasary for Yaakov to plant these trees on the way down to Mitzrayim? Why were they used for the building of the Mishkan? And why were they specifically used to make the structure of the Mishkan and the Aran Kodesh?

Perhaphs this Midrash is shedding light into the Emunah and mindset of the Bnei Yisrael now and all the way back to the Avos. Yaakov went down to Mitzrayim with a cerain realization. He went down with the realization that the hardships in Mitzrayim were really all leading up to the building of the Mishkan which represents our avodas Hashem and our close relationship with Hashem. The bitachon of Yaakov Avinu was unreal. Peraphs the reason that Yaakov got the atzei shittim from Avraham Avinu is that Avraham Avinu is the beggining of a people who believe in Hshem and is also the one who spread Torah to many others. The Midrash is shedding light into the fact that Avraham, Yaakov, and all of Klal Yisrael realized that Hashem had a plan and that the reason the we went down to Mitzrayim was to lead to the building of the Mishkan, Bnei Yisrael performing the mitvos and, and us living our lives as Torah Jews.

These trees had also been growing in the desert for years. So if ou want to understand this Midrash in its literal sense, one can say that the trees were something that Klal Yisrael could liik at at slooaves and remember that we are going to get out and that we are here based on a larger plan of Hshem which will lead to us being Ovdei Hshem.

The Aron housed the Luchos Habris which were acceoted at Har Sinia. Har sinia was a crucial step of Bnei Yisrael transforming into ovdie Hashem and highlights the goal of Bnei Yisrael going down to Mitzrayim, to get the Torah.The walls of the Mishkan represent the lasting relationship that we have with Hashem. The Mishkon was a place for all of Klal Yisrael to go and to form closer relationships with Hashem.

Yaakov went down to Mitzraim and brought down a vision and a great amount of bitachon. The vision and realization of Bnei Yisrael that they were going down to Mitzrayim for a porpuse and goal of getting the torah and becoming very close to Hashem, was kept by all of Klal Yisrael throughout the shibud Mitzrayim.

Parshas Vayechi

Yaakov's Bracha to Shimon and Levi is filled with what seems to be rebuke of what they did in Shechem and for what they did to Yosef.

If the afformentioned is indeed the truth, then Rashi on Shimon and Levi's "bracha" is striling.

At the end of the bracha Yaakov says "Va'afitzeim B'yisrael", you shall be spread amongst Yisrael. Rashi says that this refers to Levi not having an official nachalah in Eretz Yisrael. The reason for this is that shevet Levi was the spiritual mentors and the teachers of torah. If yaakov seems to be giving them rebuke and saying that Levi has deficiancies then why should he be the teachers of Klal Yisrael? After getting through all the bad things that Levi did why os Yaakov suddenly blessing Levi with such an honor and responsibility?

To answer this question we must examine what the berchos Yaakov really were. Yaakov was pointing out the stregnths, weaknesses, and uniquenesses in each of his sons before his death. One can use the special talents and traits that Hashem gave him to do great thing or can use them to do very destructive things. Yaakov was pointing out to his sons their special talents so they would be able to use them in productive was.

With this perspective of what a beracha is Rav Kamenetzky answers the question of above. He explains that first Yaakov pointed out to both Shimon and Levi their special trait from Hashom of passion and always being rerady to take care of what needs to be done. Yaakov pointed out the bumps in the road that Shimon and Levi had experienced by using these gifts from Hakadosh Baruch Hu in the episodes of Shechem and Michiras Yosef. Yaakov then went on and said that you have the ability to accomplish great things with these gifts. I therefore want you Levi to be the leaders of Klal Yisrael and the teachers of Torah. You can use your great passion to spread torah and teach Torah and the ways of Hashem to others.

One question remains. Why did Levi become such great teachers and mentors when Shimon did not? What was differant about shevet Levi that hey used their gifts to accomplish great things?

In last weeks parsha Yosef said that all Kohanim of Mitzrrayim did not need to work for him or pay taxes to him. Yosef did this so that when Bnei Yisrael would become enslaved in Mitzrayim there would be people who could sit and learn torah and while doing this they would be able to protect the mesorah. Levi, during the avdus Mitzrayim, were in affect training themselves to gear their talents and gifts from Hakadosh Baruch Hu in the right way. For all this time they were being passionate about learning Torah and preserving the Mesorah. Therefore, Shevet Levi were ready

when beni Yisrael entered Eretz Yisrael to be Passionate role models and teachers of Torah. Shevet Shimon on the other hand were Avadim in Mitzrayim for all those years. It was therefore much harder for them to train themselves to use their Kochos for teaching Bnei Yisrael not only Torah but also how to gear your strengths in the right ways.

I Hope you enjoyed this Dvar Torah, dvar torah on the parshas hashavua

Parshas Va'eira

In this weeks’ Parsha we find the episode of the Makkah of frogs. Rashi comments on how the Makkah started. He says that there was one big frog and the mitzrim started hitting it. Everytime they would hit the big frog other frogs would shoot out.

Rashi is qouting a gemarah in Sanhedrin on Daf 87b. The other opinion in that gemarah is that there was one frog which made a great call to all the other frogs, and all the other frogs came to Mitzrayim.

What two ideas are these opinions trying to communicate? Also, why does Rashi only quote one of the opinions?

Perhaphs this gemarah is sheding light about the mindset and approach of the people of Mitzrayim. The opinion that Rashi quotes is that there was one frog that everyone hit and more came shooting out. There is a very basic and simple question that one can ask on this. why didn't the Miztrim stop hitting the frog after realizing that all ot was doing was causing more frogs to come out? Any rational and realistic person would stop! This is exactly what the gemarah is teaching. It is telling us that th Mitzrim had a distorted view of reality. they didn't view the world as a regular person would.

The second opinion is that there was one frog who called all the other frgs and all the other frogs came. In this opinion the frog that called his "friends" represents Pharoh and the frogs that came represent the Mitzrim. Pharoh said that all of Klal Yisraelshould be slaves and should work. All Of the Mitzrim went right along woth their leader and did'nt stand up for what was right and just. The frog s coming towards the Mitzrayim based on just a call from their Lead frog is illustrating the Mitzrim agreeing with Pharoh in a blink of an eye instead of investigating and thinking about what was happening.

These two deficiencies in the Mitzrim contributed to the bringing of the Makkos and at the end their downfall.

If these two opinions are a few reasons that caused the makkos then why doesn't Rashi qoute both?

Parshas Shmos

In this weeks parsha we find the episode of Basya going down to the river and then saving Moshe. Rashi quotes a gemarah from Maseches Sotah 13b. the gemarah said that Basya went down to the river to be Misgayer. There is a machlokes about how Basya got Moshe out of the river. One opinion is that she sent her shifcha and another opinion is that her hand miraculously streched. The gemarah then tells us that her shefachos told her how Pharoh made a decree that no Jewish boys can live. Then Gavriel came and killed all but one shefachos.

What is this gemarah trying to relate to us by telling us Basya was going to be misgayer. Also, we all learn in elementary school that Basya's hand actually grew larger. We all know that midrashim are not always literal, but sometimes try to teach us a lesson. So what is the Midrash telling us by saying that Basya's hand grew large. Thirdly, what is the gemarah trying to teach us by saying that Gavriel came and killed all the shefachos?

Emma suggested that the midrash is teaching us that if we put in our effort, oour Hishtadlus, then Hashem will help us accomplish our goals. We must take this message to heart that we must do what we can and Hashem will help us rreach our goals.

Perhaphs there is an alternative explanation. The gemarah is teaching us a lesson about standing up for what you beleive in and know is right. The gemarah hints this by saying that Basya was converting, and that Gavriel came and killed all the shefachos but one, and that Basya's hand grew and was able to get Moshe.

It was not a popular thing to be Jewish in Mitzrayim. All the Jews were enslaved and were looked down upon. Especially someone in the King's family would despise Jews and their morals. Basya stood up for what she believed in she was converting despite the fact that her father and people would have looked down upon her for it.

When Gavriel came and killed all but one shifcha. He represents standing up and taking action. The gemarah here is teaching us that if we stand up for what is right Hashem will help us through people making fun of us and mocking us for the correct and righteous decisions that we make.

Basya's hand enlarging represents a miracle. Miracle's are sometimes against the normal way of nature. Amiracle is also something that Hashem does to help us . Thus, the gemarah is illustrating that if we stand up for what we know is right and act against the grain Hashem will help us and protect us.

This is also perhaphs the reason why Moshe is called by the name that Basya gave him. Why doesn't the Torah refer to him as Tuvia?

What makes a leader great is standing up for what he knows is right and is the best for his people. Moshe was a leader that possesed this essential quality. We see this in the sttory of the Mitzri who was whipping a Jew. Moshe went up to the Mitzri and killed him. Doing that takes a true leader. We know that then Moshe saw two Jews fighting and he told them to stop. They responded that Moshe Killed a Mitzri so why can't we also fight. Moshe then flees and with Hashem's help survives. We see that we must do our share of standing up for others and going against the grain and hashem will protect us.

Parshas Yisro

The first Rashi in this week’s parsha tells us why Yisro came and joined KlalYisrael. Rashi says that Yisro came because he heard about Kriyas yam suf and milchemes Amalek.

Rashi is actualy quoting a Gemarah that appears on daf 116a in Maseches Zevachim. The Gemarah relates a three way Machlokes of the reason for Yisro's joining klal Yisrael. Rabbi Yehoshua holds it was Milchemes Amalek. Rabbi Elazar Hamoda'e says it was Matan Torah, and Rabbi Elazar holds it was Kriayas Yam Suf.

Why does Rashi only qoute two of the three opinions. He should have also said that Yisro went to Klal Yisrael and converted because of Matan Torah?!

On the same Daf in Zevachim that was qouted earlier, there is a Machlokes of whether Yisro came before or after Matan Torah. Rashi is persumably holding like the view that Yisro came before Matan Torah. It is for this reason that Rashi only qoutes the opinions of events that happened before Matan Torah.

The gemarah in Zevachim had a three way Machlokes as to what inspired Yisro to come to Klal Yisrael and be misgayer. Should'nt Rashi qouted the two opinions seperately instead of giving two reasons together?

The Sifsie Chachamim answer that the two that Rashi qoutes are not arguing rather are running hand in hand.

What is similar about these two opinions. According to the Sifsie Chachamim how are these two Dayos in the Gemarah complementing one another? Also, why wasn't Kriyas Yam Suf enough of a Nes and seeing what Hashem could do for Yisro to come. What is it about Milchemes Amalek that made Yisro finally decide to be Misgayer and join the Bnei Yisrael?

Perhaphs the events of Kriyas Yam Suf and Milchemes Amalek represent two differant types of Nisim that Hashem performs. Kriyas Yam Suf was a Nes that was L'malah Min Hateva and was done purely by Hashem and without the intervention of Klal Yisrael. Milchemes Amalek was a miracle that was done with Tevah and was with the intervention of Klal Yisrael. Klal Yisrael faught and Hashem helped them win. Yisro saw the two ways that Hashem can interact with Klal Yisrael via Nes. It is amazing to see the power of Hshem and the unbelievable things he can do. However, it is also very special and moving to see the close interactons between Hashem and his people. Yisro was definatlely moved by the Nes that Hashem did at Yam Suf, but what happened during Milchemes Amalek, which demenstrated the how close the bnei Yisrael were with Hshem, was the final push for him to join. Yam Suf showed the great power of Hashem and the war with Amalek showed Yisro that Hashem involves us very closely in his power.

This perhaphs also answers why Yisro b'davka joined Klal Yisrael as opposed to being a Jew in his comfortable home of Midyan. Yisro wanted to be part of the nation of Klal Yisrael because he realized through the event of Milchemes Amalek how Hshem deals with Bnei Yisrael as a tzibur and as an Am.

Parshas Mishpatim

In this week's Parsha there is a sequence of Halachos that seem to not have any progression. In Perek 9 the Torah teaches us the halachos of shmira and gnevah v'aveida. It continues by mentioning the Halachos of what happens if a Jew rapes or seduces a besulah.Then it tells us that it is asur to practice witchcraft. Following this is the issur of sleeping with an animal. Then comes the issur of bringing a Korban to a someone besides aHashem.This halacha is followed by the din of treating an orphan and widow with extra care and let them feel comfortable. The Torah continues to discusses a Din about halva'ah. This is followed by the issur of cursing Hashem...

I heard from Rav Tanchum Cohn that the Torah is purposely placing Halachos that have no progressin. The Torah is teaching us that we can't be bipolar when it comes to avodas Hahem. We can't say that we can do Mitzvos that are Bein Adam L'chaveiro and not Bein Adam L'makom. One can't say that he will keep the Mitzvos that pertain to Karbanos but not the Mitzvos that pertain to Geirim and to Almanos and Yisomim. The Torah is teaching us that we must be consistent in our Avodas hashem and perform all the Mitzvos to the best of our ability. We can't be biplor when it comes to Mitzvos and do the Mitzvos that we enjoy more or that are easier for us.

We all know the famous line of Rabbi Akiva that the Klal Gadol batorah is "V'ahavtah L'reiacha Kamocha." This is only one of the opinions in the gemarah another Tanah says that the Klal Gadol batorah is 'Es hakeves haechad ta'aseh baboker v'eis hakeves hasheini ta'aseh bein ha'arbaim." That the Korban tamid you should sacrificce in the morning and and also one in the evening. Why is this a Yesod of Torah. Rabbi Joel Cohn beautifully explained that the Karban tamid was brought as a sacrificed two times a day, seven days a week, and 365 days a year. He explained that this is the challenge of Avodas Hashem. We must strive to be consistent in our Mitzvos and must always try to perform the mitzvos and be ovdei Hashem 365 days a year. It is some times very hard to daven everyday and many times we lose our excitment over doing Mitzvos. The Klal Gadol Batorah is to strive to be consistent ovdei Hashem and even if it is not the most convinient time to perfom the Mitzvah at hand or you don't enjoy doing the Mitzvah so much we must be ike the Korban Tamid, es hakeves haechad ta'aseh baboker v'es hakeves hasheini ta'aseh bein ha'arbaim.

Some Mifarshim say that the end of parshas Mishpatim is the conclusion of the matan torah and the aseres hadibros. My Father explained that the Torah is teaching that being an oveid Hashem doesn't only require one to follow the ten princibals of the aseres hadibros. Rather one must follow all of the Torah's commandment's.

Parshas B'shalach

The pasuk states, "Hareim es Matcha..." the Midrash says that when Moshe first told the sea to split the sea told him that Moshe has no authority over me rather go to the nile where you are the ruler. The midrash continues with Moshe going to Hashem and telling Hashem what had transpired. Hashem told Moshe that when a servant refuses to listen and obey his master, the master beats him with a rod. Therefore, you should lift up your staff and strike the water Moshe. Moshe then went and struck the sea and the sea refused to split. Hashem then came down. When the sea saw Hashem coming the sea split immediatly and flowed in the opposite direction. Moshe then asked the sea why it was flowing away. The sea answered that Moshe is mistaken. Moshe you think that I am flowing away from you but I am really running away from Hashwm who is the world's creator.

An undeveloped idea: Bnei Yisrael's internal struggle about staying at Yam Suf and waiting for it to be split, and the option of turning around and going back to Mitzrayim.

The Midrash says that the Bnei Yisrael were able to make the Mahn taste the way they wanted. For instance, if a kid wanted it to taste like Pizza it could taste like Pizza or if an adult wanted it to taste like steak it could taste like stake.

If this Midrash is literal, then why did Bnei Yisrael want meat so badly. they could make the Mahn taste like any meat or quail they wanted it to taste like.

Abba suggested that there are two things that food does to a person. It gives them energy and it also makes you phycologically feel full and satiated. At the surface the Mahn seems to be a substane that let Bnei Yisrael get energy and have stregnth. The Midrash is telling us that the Mahn plaed a dual purpose. It not only gave Klal Yisrael energy in the midbar, but it also satiated them psychologically.

dvar torah parshas hashavua