Words of Torah

Thursday, February 2, 2017

Va'eira 5777 & Rosh Chodesh Sh'vat

The Torah Portion of Va'eira

Shabbat Rosh Chodesh Sh'vat

Excerpted and Translated from the the Teachings of Rabbi Gershon Steinberg ztz"l
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben Chaim ztz"l
L'ilui Neshamat R' Yochanan Yitzchak Ben Nachum z"l
L'ilui Neshamat R' Yaakov Ben Matisyahu HaLevi z"l
L'ilui Neshamat Esther Mushka Bat Yaakov HaLevi z"l
L'refuat Hanefesh V'l'refuat Haguf L'Chaya Basha Bat Esther
L'refuat Hanefesh V'lrefuat Haguf L'Etan Naphtali Ben Zehava
L'refuat Hanefesh V'l'refuat Haguf L'Rivkah Goldah Bat Chaya Basha
L'refuat Hanefesh V'l'refuat Haguf L'Shimon Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Simcha Pearl Bat Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Moshe Shlomo Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Chaim Sh'muel Ben Rivkah Goldah
L'refuat Hanefesh V'l'refuat Haguf L'Avital Bat Rut
L'refuat Hanefesh V'l'refuat Haguf L'Eliezer Yitzchak Ben Bracha Devorah
L'refuat Hanefesh V'l'refuat Haguf L'Michael Itzhak Nesshael Ben Avital
L'refuat Hanefesh V'l'refuat Haguf L'Naomi Chana Bat Chaya Basha and
L'refuat Hanefesh V'l'refuat Haguf L'kol Am Yisrael V'l'geulah Hashleima Bekarov

There are Seven Plagues in the Torah Portion of Va'eira

In the Torah Portion Va'eira there are seven plagues, as is hinted at by the first two letters of the word Va'eira (Vuv-Aleph) which have the Gematria of seven; and in the Torah Portion Bo there are three plagues which are hinted at by the letters Bo (Bait-Aleph) which have the Gematria of three.

"And I appeared to Avraham, to Yitzchak and to Yaakov..." (Shemot 6:3)

On the words "And I appeared (Va'eira)", Rashi says that means: "to the Patriarchs". It has been asked, isn't it written explicitly in the verse "to Avraham, to Yitzchak and to Yaakov", so what does Rashi's explanation add? The explanation is that the word Patriarchs (Avot) has the meaning of desire, as in the verse "And he didn't desire (ava) to perform the mitzvah of Yibum" (Devorim 25:7). The Holy One Blessed Be He shows himself, as it were, to those who desire him, as the Rambam states. And similarly, the verse "I will be as I will be (Ek-yeh asher Ek-yeh)" (Shemot 3:14) can be explained in like fashion: I will be with those who desire that I will be with them. (from the Chatam Sofer)

The Four Languages of Redemption: "I will take you out" , "I will rescue you", "I will redeem you", "I will take you to Me" (Shemot 6:6-7)

It is written in the Midrash that the reason there are four languages of Redemption is that these correspond to the four decrees against the Jews that Pharoah declared: the hard work, his command to the midwives, the Nile River, and the straw. Also the four languages of redemption correspond to the four exiles: Egypt, Babylonia, Greece, and Edom. Therefore we drink four cups of wine at Passover in correspondence to the four languages of Redemption, as it is said "I will lift up the cup of salvation" (Tehillim 116:13), to show that Hashem saved us in the past from the four decrees and is saving us (continually now) from the four exiles.

"...And I will give it to you as a heritage (Morasha)..." (Shemot 6:8)

It is not written "an inheritance (Yerusha)" to hint that they will not inherit the land of Israel, rather, their children that come after them will inherit it. (from Rabbeinu Bachya)

"...And I will give it to you as a heritage (Morasha)..." (Shemot 6:8)

The word "heritage (Morasha)" is written twice in the Torah, once regarding the Land of Israel and once regarding the Torah, as it is written: "The Torah was commanded to us by Moshe, a Heritage for the Congregation of Yaakov" (Devorim 33:4). This is because there is a connection between the two, for if we have Torah then we also have the Land of Israel, as it is said, "And He will give them the lands of the nations...on condition that they will observe His statutes" (Tehillim 105:44-45).

"...And she bore him Aharon and Moshe..." (Shemot 6:20)

Why are Aharon and Moshe mentioned here? Since they were Prophets and rose to a very high level, they were mentioned here to tell us that even though they were born from a human father and mother, it is still possible for flesh and blood human beings to become elevated to a very high level. And according to the Rambam, everyone has the potential to become as elevated as Moshe Rabbeinu.

This week's Torah Portion mentions the ages of a father, son, and grandson, as well as the marriages of a father, son, and grandson.

The three ages of a father, son, and grandson written about in this week's Torah Portion are: Levi who lived for 137 years, Kahat who lived for 133 years, and Amram who lived for 137 years. The three marriages of a father, son, and grandson written about in this week's Torah Portion are: Amram with Yocheved, Aharon with Elisheva, and Elazar with the daughter of Putiel.

"Moshe was 80 years old and Aharon was 83 years old..." (Shemot 7:7)

Why did the Torah mention the ages of Moshe and Aharon? This is to teach us that even though they were so old, they still made a great effort with the wonders and the plagues for the sake of the people of Israel. (from Seforno)

"And Aharon took Elisheva the daughter of Aminadav, sister of Nachshon, as his wife..." (Shemot 6:23)

In the Gemara Baba Batra and the Midrash it is brought, from the fact that it is stated that she was the daughter of Aminadav, don't I know that she was the sister of Nachshon? What is the Torah teaching us by telling us that she was the the sister of Nachshon? This teaches that someone who marries a woman needs to check out her brothers, and there are those that add that the Roshei Teivot (first letters) of the words "Aishet Chayil Mi Yimtza" (Mishlei 31:10, in English "A woman of valour who can find?") spell the Hebrew word "Achim" (in English: "Brothers").

"This is Aharon and Moshe..." (Shemot 6:26)

Rashi explains that this tells you that they were considered of equal significance. But apparently, behold, isn't it written that "there has not arisen another prophet in Israel like Moshe" (Devorim 34:10)? The simple explanation to reconcile this is that no one else arose like Moshe, only in regards to the level of Moshe in prophesy. In addition, there are those that explain that in truth Moshe and Aharon were considered of equal significance, but since Moshe was younger than Aharon by three years and in spite of that reached the level of Aharon, therefore no one arose like Moshe. And there are those that say that the meaning of saying that they were of equal significance was that in their own eyes they were equals and neither of them held himself to be greater than the other in anything.

"...provide a wonder for yourselves..." (Shemot 7:9)

What is the meaning of "for yourselves" in this verse? The explanation is that those who perform magic tricks do so only for others but not for themselves, since they know that it is only a matter of deception. And that is why Pharoah said, "provide a wonder for yourselves", perform a wonder that would also be for yourselves a wonder.

The Miracle of the Staff

In the miracle of the staff was a miracle within a miracle, because after the snake returned to become a staff again it swallowed up the other staffs, and also, there wasn't any visible difference in the staff after it swallowed up the other staffs.

"...And it became a serpent." (Shemot 7:10)

Why did Moshe's staff become, specifically, a serpent, and not some other kind of creature? This was because the Holy One Blessed Be He cut off the legs of the serpent and it cried with a loud voice that was heard throughout the world, and this was a hint to Pharoah that also he would cry out at the Exodus from Mitzrayim (Egypt), "...Rise, go out from among my people..." (Shemot 12:31), and this would be heard throughout Mitzrayim, and also the Egyptians would cry out. (from Yonatan ben Uziel) And there are those who explain that it was because the serpent sinned and caused Chava to sin with his tongue, and also the wicked Pharoah sinned with his tongue when he said "Who is Hashem that I should listen to His voice...I do not know Hashem" (Shemot 5:2). And we find that everyone who speaks against Hashem, G-d forbid, is punished with the biting of serpents, as was written (in Bamidbar 21:5) "And the people spoke against Hashem and Moshe", and afterwards it is says (Bamidbar 21:6) "And Hashem sent against the people the burning serpents and they bit the people".

"...from shortness of breath and difficult work." (Shemot 6:9)

There are two kinds of torture, one is difficult but afterwards there is a break before the next torture. And the other is not as difficult, but it is without and stopping and resting. And that is what is meant by "from shortness of breath and hard work". The work with the mortar and bricks was difficult but they had a respite of a break time and resting. The work of gathering the straw wasn't such difficult work but they forced them to do it without a break time and resting, and that was the torture referred to by "shortness of breath". (from the Gr"a)

"...from shortness of breath..." (Shemot 6:9)

The Ohr HaChaim HaKodesh says that it's possible to explain that since they weren't Torah scholars they didn't listen, and that this was called "shortness of breath" because the Torah expands the heart of a person.

"Behold, the children of Israel didn't listen to me, so how will Pharoah listen to me?..." (Shemot 6:12)

Those who explain the Torah see a difficulty in this statement, for behold, Israel didn't listen because of difficult work and shortness of breath, as is stated explicitly in the Torah, but this reason didn't apply in the case of Pharoah. There are those that reconcile this by saying that in truth Israel didn't listen because of difficult work and shortness of breath, but Moshe because of his humility thought that they were not listening because he had blocked lips (a speech impediment). Therefore he said, if the children of Israel didn't listen, all the moreso Pharoh will not listen. But the Torah's verse (Shemot 6:9) revealed the truth to us, that they didn't listen because of difficult work and shortness of breath.

"...and Pharoah also called his wise men and sorcerers..." (Shemot 7:11)

The word "also" is superfluous, and Rabbeinu Bachya says that it comes to include the wife of Pharoah as well, for it was she that began first to call to the wise men and sorcerers. And another explanation is given by the Chizkuni, who explains that "also" comes to include the children, that is to say, that Pharoah said that even the children of Mitzrayim could do that (i.e., that the wise men, sorcerers, and even the Egyptian children could turn a staff into a snake by means of magic tricks).

"...he has refused to send the people." (Shemot 7:14)

One of the Kabbalists in the previous generation performed a "Sh'ailat Chalom", a Kabbalistic method for asking the answer to a question by means of a dream. He asked why the final redemption has not yet occurred, and the answered he received was this verse "....he has refused to send the people," (Shemot 7:14). Since the Hebrew word for "refused" (Mai'ain) in this verse is spelled with the letters Mem, Aleph, and Nun which are the same letters which spell the word "Amen", he understood that the reason we are not yet being redeemed is because we don't say "Amen" properly.

A teacher asked his students, what did the Egyptians lose in the plague of blood?

They answered him, three things -- water, fish, and money.

"And Pharoah turned and went to his house, and didn't take this to his heart either." (Shemot 7:23)

It is written in Mishnat Rebbe Eliezer (Perek 19) that within the house of Pharoah, the plague of blood did not take effect. And the Meshech Chachmah wrote regarding this, that since it has been explained that all the water that the Egyptians received for money, did not turn to blood, therefore, it must have been the case that Pharoah had given a lot of money to Moshe, who had grown up in his house. Thus it is written "and Pharoah turned and went to his house, and didn't take this to his heart either" (Shemot 7:23). The main thing for him was that in his own house there wasn't blood, and he didn't care about his people at all.

Why is a frog called "Tz'fardeyah" in Hebrew?

The reason is that the frogs know how to distinguish when it is morning. The word "Tz'fardeyah" in Hebrew is composed of two words: "Tz'far" which is similar to the word "Tzafra" (in English: "morning"), and "Deyah" (in English: "knowledge").

The frogs performed Mesirut Nefesh, that is, they dedicated their lives to fulfill Hashem's will.

Also the song that the frogs sing every day (as recorded in Pirkei Shira) is "Baruch Sheim Kavod Malchuto L'olam Va'ed", (in English: "Blessed is the Glorious Name of His Kingship Forever and Ever") which is the verse which we say right after the first verse of the "Sh'ma" prayer. This verse is also an expression of Mesirut Nefesh.

Chananiah, Mishael, and Azariah learned a "Kal V'Chomer" (a principle based on the reasoning of "all the moreso") from the frogs.

The "Kal V'Chomer" that they learned was that just as the frogs performed Mesirut Nefesh and dedicated their lives in order to enter into the ovens at Hashem's command, all the moreso, they were obligated to perform Mesirut Nefesh and give up their lives in order to sanctify Hashem's name. It has been asked, why did they need this reasoning of "Kal V'Chomer"? Isn't it written specifically in the Torah that one should allow himself to be killed and not transgress Hashem's will, so that it would have been obligatory for them to give up their lives? The explanation given by the Sages is, that they had a choice, they could have fled, but they learned what to do from the frogs, because also the frogs had a choice. The frogs could have entered other things, for example, they could have entered into food, and they didn't need to enter into a burning oven. Nevertheless, they did enter the fire, and from this Chananiah, Mishael, and Azariah learned a "Kal V'Chomer" from the frogs. Even though the frogs were not commanded to sanctify Hashem's name, and they had another choice, in any event they entered into the fire with Mesirut Nefesh to sanctify the name of Hashem may He be blessed. Even all the moreso, we who are commanded to sanctify Hashem's name, should do the same. And also, the Sages say, that those frogs who entered the fire remained alive, and the hint to that is within the verse "...only in the River shall they remain." (Shemot 8:7) This is because the Hebrew word 'Bay'or" which means "in the River" in this verse, is very similar to the Hebrew word "Ba'or", "in the fire".

"...and they brought up the frogs upon the land of Mitzrayim (Egypt)." (Shemot 8:3)

The Sages say that there was a war at that time between Kush and Mitzrayim about their borders, and the frogs established the true extent of the border of Mitzrayim, because the area in which the frogs were found was a sign indicating that the area was part of Mitzrayim. The Egyptian magicians wanted to expand the border of Mitzrayim, and therefore the verse emphasizes that also when the magicians brought frogs they went up "upon the land of Mitzrayim", and not further than the border like they wanted.

"...for when should I entreat on your behalf, and for your servants, and for your people...And Moshe cried out to Hashem concening the frogs which He had brought upon Pharoah..." (Shemot 8:5, Shemot 8:8)

These verses present a difficulty. Behold, the entire miracle of the plague of frogs was only in order to cause Pharoah to submit to Hashem's will, and if so why should Moshe need to increase his level of praying and entreat Hashem in order to remove the frogs? It should have been sufficient for Moshe to say before the Holy One Blessed Be He, that there was no longer any need for the frogs because Pharoah is already submissive. But the explanation is, that we see that after the plague was already brought about by the Holy One Blessed Be He, the plague became the natural course of events, so that it became necessary for Moshe Rabeinu to increase his level of praying so that a new miracle could be brought about and the situation could be returned to what it had been previously. If so, there was a double miracle, the bringing of the frogs to Mitzrayim, and their removal from Mitzrayim. (from HaGaon HaRav Y. Kaminetzky ztz"kl)

"...And Moshe cried out to Hashem..." (Shemot 8:8)

In the plague of frogs, the expression "cried out" is used, and the Siftei Chachamim explains that the person praying needs to speak loudly enough to hear what he is saying with his own ears, and the frogs were making a lot of noise. Therefore, Moshe "cried out" so that he could hear his prayer with his own ears.

"...the finger of Elokim..." (Shemot 8:15)

In the plague of lice, it is written "...the finger of Elokim.." (Shemot 8:15). The Egyptian magicians were not able to produce lice because of their small size, since they were smaller than a barley seed. The Egyptian magicians said that everything was from Hashem, and that is hinted at by the letters which spell the word "Etzba" (the Hebrew word for finger). These letters are Aleph, Tzadi, Beit, Ayin, and they are the Roshei Teivot (initial letters) of the Hebrew words: "A'in Tz'rich B'dikah "O'd", which means: "It is not necessary to check further".

"...all the dust of the earth became lice..." (Shemot 8:13)

The Da'at Zekainim brings another explanation for why the Egyptian magicians were not able to produce the plague of lice, because the magicians need to be on the ground at the time of performing magic, and they were not able to to perform magic because they couldn't stand on the ground, as it is stated "all the dust of the earth became lice." (Shemot 8:13) This was similar to the story about Rebbe Shimon Ben Shetach and the magicians, when he raised them up from the ground, and thus was able to hang them.

"...rise up early in the morning and stand up firmly before Pharoah..." (Shemot 8:16)

What is the explanation of "stand up firmly"? Even though Moshe was humble, regarding Pharoah he didn't need to display any submissiveness, and that is the explanation of "stand up firmly", that he should stand up with his head held high. (from the Or HaChaim)

"...And the houses of Mitzrayim shall be filled with the mixture of wild beasts and also the ground upon which they are..." (Shemot 8:17)

The Sages say that there is an animal which is called a Yedoni, and there are those who say it is also called Adnei Hasadeh, and that this creature is connected to the ground by means of a sort of pipe whose length is about 50 Amot, and thus it draws its nourishment from the ground, and if the pipe is torn it dies. [See Rav Ovadia of Bartenura on Kallaim Perek 8 Mishneh 45] This animal came to Mitzrayim with a clump of ground that its pipe was drawing its nourishment from. And that is hinted at in this verse "...and the houses of Mitzrayim shall be filled with the mixture of wild beasts and also the ground upon which they are..." (Shemot 8:17) In addition, there are those who say that also regarding the rest of the animals, that the animals brought dirt from their original locations, so that they would feel at home and would be able to attack, since the nature of animals is that when they are not in their natural locations they are afraid to attack.

"...and also the ground upon which they are..." (Shemot 8:17)

There are those who explain, that the Egyptians wanted to flee to the wilderness of Mitzrayim, since they thought that the animals abandoned the wilderness and arrived at the settled areas of Mitzrayim. But the Holy One Blessed Be He caused the mixture of wild beasts to also be present in the wilderness. And that is the meaning of "and also the ground upon which they are..." (Shemot 8:17), that also the areas of land where the animals were usually found, were also full of animals.

"...stand up firmly..." (Shemot 8:16)

It is written in the Midrash that in the entrance to the house of Pharoah there was a low opening, and everyone that entered needed to bend down, and there was an idol there. The result was that everyone that entered needed to bow down to the idol. But when Yaakov entered, and also Moshe and Aharon, the opening became lifted up so that they didn't need to bend down. And that is why it says (regarding Moshe) "...stand up firmly...", and regarding Yaakov it says "...and he stood him before Pharoah..." (Bereisheet 47:7).

"He that feared the word of Hashem...And he who didn't pay attention to the word of Hashem" (Shemot 9:20-21)

Why doesn't it say the opposite of the one who feared the word of Hashem, that is to say "and he who didn't fear the word of Hashem"? The explanation is that the Evil Inclination doesn't wait until a man has no fear at all of the word of Hashem, G-d forbid. But when the Evil Inclination sees some weakness it already arrives at that point. And that is why it says "who didn't pay attention", he just had a small weakness. Also it is written in Mishlei (23:5): "Should you blink your eyes at it, it is not here". At the blink of an eye it already comes. If he finds the smallest thing, the Evil Inclination already finds a place to cause the person to stumble.

"He that feared the word of Hashem..." (Shemot 9:20)

There are those who explain, why is it written "He that feared the 'word' of Hashem", rather than saying "He that feared Hashem"? The reason is that they were afraid of the plagues (which were things that were brought about by the word of Hashem), but they didn't really have true fear of Hashem.

"...Hashem is the Righteous One, and I, and my people are the wicked ones." (Shemot 9:27)

It is written in the Midrash about the phrase "Hashem is the Righteous One, and I" (Shemot 9:27), that Pharoah's meaning was that he also was righteous, only his people, they were the wicked ones. And it is written in the Midrash that when the decrees were made against the Jews, Pharoah didn't agree to it at first, and they removed him from his throne for three months, until he agreed to it. And that is why it says "and my people are the wicked ones" (Shemot 9:27), they are the wicked ones. And in truth, wicked people always blame other people, but not themselves.

Rashi brings the Midrash Tanchuma to explain the significance and ordering of the plagues

Just as in a war, first they destroy the water supply, and that accounts for the plague of blood. And afterwards they blow ram's horns and trumpets to frighten the enemy, and that is the plague of frogs, etc. There are other reasons written in the Midrash as well.

Rosh Chodesh Sh'vat

Rosh Chodesh Sh'vat is mentioned in the Torah at the beginning of the Torah Portion of Devorim "And it came to pass in the fortieth year in the eleventh month on the first day of the month...Moshe began to explain the Torah..." (Devorim 1:3-5), and he spoke until the seventh of Adar. It is written in the Holy Books that this day, Rosh Chodesh Sh'vat, is a propitious time to pray for understanding of the Torah.

Positive messages from the name of the month of Sh'vat

The name of the month of Shvat is spelled with the Hebrew letters "Shin", "Beit", and "Tet". These letters form the Roshei Teivot (initial letters) of the Hebrew phrase: "Sh'omrom B'irchom "T'aharom", (in English: "Guard them, Bless them, Purify them"). Also they form the Roshei Teivot of the Hebrew phrase: "Sh'nishma B'surot T'ovot" (in English: "That we should hear good tidings"). Another hint about good tidings from the name of this month is the phrase from Tehillim (105:37), "V'ain B'SHVAT'av Kosheil" (in English: "and there was no one among His tribes who stumbled". Note: The connection between the name of the month and this particular verse from Tehillim, is that the three letters that spell the name of the month of Sh'vat are the same three letters that spell the Hebrew word for "Tribe".)

A "Simcha" Every Two Weeks

The Rebbe said to his students that every two weeks there is a Simcha (happy occasion): Rosh Chodesh Sh'vat, Tu B'shvat, Rosh Chodesh Adar, Purim, Rosh Chodesh Nisan, Pesach, Rosh Chodesh Iyar, the 14th of Iyar which is Pesach Shaini, the 18th of Iyar which is Lag Ba'omer, Rosh Chodesh Sivan, the Chag of Shavuot. May Hashem help us so that all of the year will be happy.

The Torah Portion of Va'eira has 121 verses.We take out two Torah Scrolls. In the first we read the weekly Torah Portion. In the second we read the Maftir, in the Torah Portion of Pinchas from "Uviyom HaShabbat" until "V'niskoh". Haftora: "Hashamayim Kisi" (Yeshayahu 66).

This Shabbat is Rosh Chodesh Sh'vat.

We say Borchi Nafshi.

May you all have a light-filled and happy Shabbat and Rosh Chodesh.
Shabbat Shalom and Chodesh Tov.

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772

Shemot 5777

The Torah Portion of Shemot

Sefer Shemot (The Book of "Names")

This week we are beginning a new Chumash, the second of the five books of the Torah, Sefer Shemot. The Ramban calls Sefer Shemot "The Book of the Redemption", because within it the Redemption from Mitzrayim (Egypt) is discussed. And there are those who call it "The Book of the Wars of Hashem".

"And these are the names of the children of Israel..." (In Hebrew: "V'aileh Shemot B'nei Yisrael" -- the beginning four words of the first verse of the Torah Portion of Shemot, Shemot 1:1)

The letters of the Hebrew words "V'aileh Shemot B'nei Yisrael" are: Vuv Aleph Lamed Hey Shin Mem Vuv Taf Bait Nun Yud Yud Shin Raish Aleph Lamed. These letters, taken in order, are the initial letters (in Hebrew : Roshei Teivot) of the following message in Hebrew: "V'adam A'sher L'omaid H'aseder Sh'naim M'ikra V'achad T'argum B'kol N'aim Y'shir Y'chyeh Sh'anim R'abot A'ruchim L'olam". In English, this means "And a man that learns the weekly Torah Portion twice in the Hebrew text and one time in the Aramaic translation with a pleasant voice, singing, will live for many long years forever". (from the Ba'al HaTurim as brought in ancient Chumashim)

"And these are the names of the children of Israel who came..." (In Hebrew: "V'aileh Shemot B'nei Yisrael Habaim" -- the beginning five words of the first verse of the Torah Portion of Shemot, Shemot 1:1)

The last letters of the Hebrew words "V'aileh Shemot B'nei Yisrael Habaim" are Hey, Taf, Yud, Lamed, Mem. These letters spell the word "Tehillim", Psalms. With the book of Tehillim (Psalms), it is possible to get out of all narrow straits, and that is the meaning of the word "Mitzraima". (Note: "Mitraima" is the next word in this Torah verse. "Mitzraima" literally means, "to Egypt", but the root letters of the word for Egypt are related to the word for "narrow straits"). This is also a hint that for the period of time known as SHOVAVI"M (the time period when the first six Torah portions of the book of Shemot are read), one needs to say a lot of Tehillim (Psalms).

"And these are the names of the children of Israel..." (Shemot 1:1)

Rashi explains that even though Hashem counted them by their names during their lifetimes, He counted them again after their passing, to make known how precious they are to Him, for they are likened to the stars which He brings out and brings in by number and by their names. The Kli Yakar brings out, that there are those who explain that the star, even though it is not visible during the daytime, in any event, it is still present also during the daytime. So to, the Tzaddik (Righteous Man), when he is in the Next World, which is compared to daytime, he has an existence even though he can't be seen, and he appears to be lost only from the perspective of his own generation. And in addition the Kli Yakar brings his own explanation, that the true value of a person's having a good name can only really be recognized after his death, since during his lifetime it is unknown whether he will continue to be righteous throughout his entire lifetime. And that is why it states "...and Yosef was in Mitzrayim (Egypt)" (Shemot 1:5) and Rashi explains on this verse that it comes to tell us of his righteousness, for he continued to be righteous all the days of his life. Therefore, the children of Israel are compared to stars, which can be seen after the setting of the sun. And that is what it means when it states "those who cause the masses to become righteous are like stars forever" (Daniel 12:3), for someone who causes the masses to become righteous, will not have a sin come to his hand, so that it won't be the case that he will be in Gehinom and his students will be in Gan Eden. And if so, it is clear that he will be shining like the stars even after his death. But someone who does not cause the masses to become righteous, it is not clear that he will always continue to be righteous throughout his lifetime. And there are those who explain, that in the daytime the stars are not recognized because they are present next to the light which is shining from the sun, and only when the sun sets and darkness reigns in the world are they recognized. So too regarding the tribes (i.e., the children of Yaakov). As long as Yaakov their father was alive, their greatness was not recognizable because Yaakov was like the sun that prevents the people from being able to distinguish light sources of lesser intensity, but when Yaakov Avinu died and the children of Israel became enveloped in the darkness of Mitzrayim (Egypt), then the holy light of the tribes began to sparkle.

"...who did not know of Yosef" (Shemot 1:8)

There are those that explain that he didn't know about the past of Yosef, how he was at the lowest level and afterwards became elevated to the position of a king. And he needed to contemplate about the past and the future of Yosef, and to learn from that also about the entire congregation of Israel that is impossible to destroy them, just as the verse (Shemot 1:12) states: "But as they afflicted them, so they multiplied and so they spread..." (from Mayana Shel Torah)

"... they were fruitful, teemed, multiplied, and became strong, very, very much ..." (Shemot 1:7)

In his commentary on the word "teemed" in this verse, Rashi says that they would give birth to six children from one womb, that is, from a single pregnancy (sextuplets). And there are those that explain that this is hinted at in this verse because there are six expressions used to describe the increase: 1) they were fruitful, 2) teemed, 3) multiplied, 4) became strong, 5) very, 6) very much.

"...became strong..." (Shemot 1:7)

Usually all the newborns who are born with twins or more (i.e., triplets, quadruplets, quintuplets, or sextuplets) are weak, and the miracle was that they were strong, as it says "...became strong..." (Shemot 1:7)

"... they were fruitful, teemed, multiplied..." (Shemot 1:7)

There are those that explain that the words "fruitful" and "multiplied" are usually written together, and here there is a separation between those two words because the word "teemed" appears between them, and from this there is a proof that the increase was not occurring in a natural manner. (In the name of HaRav HaGaon R' Chaim Y. Yakovzon ztz"l)

The Four Decrees and the Four Cups

In this week's Torah Portion, it is written that there were four decrees placed upon the congregation of Israel: 1. crushing labor - they were made to serve with crushing labor, 2. the river - the baby boys were to be cast into the river, 3. the midwives - the midwives were instructed to kill the baby boys, and 4. straw - they would no longer be provided with straw but still had to produce the same number of bricks. From this, there are those who add another reason why the Sages established to drink four cups at Passover, because we give thanks that we were saved from the four decrees.

"The Egyptians made the Children of Israel to serve with crushing labor." (Shemot 1:13)

The word for "crushing labor" in Hebrew is "B'parech". The Sages gave an alternative interpretation of the word "B'parech"; that this word is composed of two words "B'peh Rach". In English this literally means "with a gentle mouth", that is to say that the Egyptians at first convinced us to serve them with gentle words. In the beginning the servitude was accepted willingly by the Jews, and afterwards it was forced. As a symbol of that, it was established to eat Maror (Bitter Herbs as exemplified by Romaine Lettuce) on Passover that in the beginning of their growth are sweet and afterwards are bitter. This raises a question, for why was a symbol established to remember a period of time which was gentle, that is to say, when we willingly served? It seems that if we were serving willingly, that was not a difficult decree. And the Katav Sofer explains that when a man is forced to work against his will for someone who was once his friend, this is an extremely difficult situation. For a servant who works for someone who was always his enemy, knows that he is his enemy and that he is enslaved to him. But in the case in which someone behaved toward him with friendliness and love and suddenly changed his heart to become his enemy, and at this time he needs to be enslaved under him, this is a very difficult thing. And therefore the fact that it was at one time with a "gentle mouth", is also a difficult decree.

"And Pharoah commanded to all his people..." (Shemot 1:22)

Rashi says that he also made this decree upon the people of Mitzrayim (Egypt), for on the very day that Moshe was born, his astrologers told him that today the man who will save Israel was born and we don't know if he is a Jew or an Egyptian. Therefore he decreed on that day even on the Egyptians, as it is said "every son that is born" (Shemot 1:22), and it doesn't say "that is born to the Jews". However, the Targum Onkelos (translation to Aramaic by Onkeles) says "every son that is born - that is born to the Jews", so that the meaning is that he only made the decree on the Jews. There are those who explain that the understanding of the Targum is that publicly, Pharoah decreed that the decree would be also upon the Egyptians, for there was no rational reason in the world to decree only upon the Jews. However, the officials of the kingdom secretly received the true explanation of the law, and they explained to those who were appointed to carry out the decree that the intention was - on the Jews. (from Mayana shel Torah)

"...and they kept the boys alive." (Shemot 1:17)

The Sages say that even those who were not viable and able to survive, Shifra and Puah would pray about them and they would remain alive, and that is the explanation of "and they kept the boys alive."

"And G-d did good to the midwives, and the people increased and became very strong." (Shemot 1:20)

The Daat Zekainim explains that this in and of itself was their reward, for the midwives had said to Pharoah that the women of Israel don't need us, and Pharoah had said that they were liars. And when Pharoah saw that there was such an increase in the birthrate of Israel, he changed his mind and said that they had spoken the truth, because it's not possible that only two women could serve as midwives to all of Israel, and if so, the women of Israel were certainly like wild animals that are able to give birth by themselves (without midwives).

Rashi says that when Moshe was born Yocheved was 130 years old. (See Rashi on Shemot 2:1)

The Meforshim ask, why is that when Sarah gave birth when she was 90 years old the Torah calls attention to it: "Shall Sarah -- a 90 year old woman give birth?" (Bereisheet 17:17), and "...Who is the One Who said to Avraham 'Sarah would nurse children'?" (Bereisheet 21:7), but regarding Yocheved giving birth at the age of 130 years, nothing is written about it. And to explain this, the Maggid of Dubno ztz"l tells a parable about two poor people who meet together in an inn. The first one tells the second one that in a certain city they don't give a lot of money to Tzedaka (charity). The second poor person answers him that, precisely in that very city that you mentioned, I received an abundance of charity. The first one asks him "When were you there?, and the other one answers him "On Purim". The first one says, there's nothing noteworthy about that, because on Purim everyone gives with a good eye to everyone who opens his hand, but I was there on an ordinary day. And the Maggid of Dubno applies this parable to childbearing of Sarah and Yocheved. In the case of Sarah, it was not a time of miracles, and therefore it was very noteworthy when she gave birth at the age of 90. But in the case of Yocheved, it was at a time of many miracles in connection with childbirth -- women were giving birth to sextuplets (6 children simultaneously), and they were giving birth in the fields, and there was food available in the fields for the babies, etc. And therefore at that time, it was not noteworthy that Yocheved gave birth at the age of 130.

"And Pharoah's daughter went down to bathe at the river..." (Shemot 2:5)

Teachers of Mussar (Ethics) say that when Pharoah's daughter went down to the river, Moshe's sister certainly thought and prayed that Pharoah's daughter would not see him and was greatly distressed about what would be. And afterwards when Pharoah's daughter took the basket she certainly was already entirely giving up hope and in great fear. And in the end, Pharoah's daughter herself saved him, and from that came the salvation of all of the people of Israel. We see from this that it is impossible to know from where salvation will come.

"...and she sent her maidservant..." (Shemot 2:5)

The word for "her maidservant" in Hebrew is "Amata". This same Hebrew word can alternatively be translated into English as "her arm". Rashi brings an explanation that her forearm lengthened, and it is written in the Midrash that it lengthened by 60 Amot (in English: cubits). It has been asked, if Moshe's basket was so far away in the river, why did she think at all to extend her arm? The explanation is that a man needs to do everything that is within his capability and to rely upon Hashem that He will help him. Similarly, Pharoah's daughter extended her arm and didn't think about how her arm would reach the basket which was far away, and Hashem helped her. [from Teachers of Mussar (Ethics)]

"...and moreover he drew water for us..." (Shemot 2:19)

There is saying that goes: "Everything that people do, they are only doing it to themselves." The Sages say that at the time that Moshe removed Pharoah's crown from his head, Bilaam said that it was necessary to kill him, and Yitro said that it was necessary to test him with glowing hot coals. If so, Yitro saved Moshe (since Moshe reached for the coals instead of the crown), and also, afterwards, Moshe saved the daughters of Yitro at the well. In addition, the Da'at Zekainim brings that the Midianites threw the daughters of Yitro into a well because Yitro had abandoned their idol worshipping practices, and Moshe saved them as it is written "...and moreover he drew water for us..." (Shemot 2:19), that is, he gave us water, and he also saved us from the pit. This is alluded to, because the Hebrew word for "drawing" with the root letters "Dalet-Lamed-Hey" (meaning "draw") is written twice in this verse. [That is, one time refers to the drawing up of the water from the well, and the other time refers to the drawing up of the daughters.] In addition, there are those that say that Yitro threw Moshe into a pit, and Tziporah threw bread into the pit, and that was a great goodness to Moshe. And therefore, afterwards, Tziporah merited that Moshe would be her husband, and also Yitro merited that Moshe would be his son-in-law. And that is why people say, "Everything that people do, they are only doing it to themselves" (from the Be'er Yosef).

The Questions that Moshe asked at the Bush

1. "Who am I..." (Shemot 3:11) - how am I important enough to speak with kings? And Hashem said to him "...because I will be with you..." (Shemot 3:12).
2. Moshe asked, what merit does Israel have that they should be brought out? And Hashem said to him, that Israel would serve Him on this mountain when they receive the Torah (Shemot 3:12).
3. Moshe asked what he should say when Israel will ask regarding Hashem, "What is His name?" (Shemot 3:13) And Hashem said to him "Ek-yeh Asher Ek-yeh" (In English: "I Shall Be What I Shall Be") (Shemot 3:14).
4. Moshe said: "but they won't believe me...." (Shemot 4:1) And Hashem said to him that he should do for them three signs: the snake, his hand that would become stricken with tsaraat (leprosy), and blood.
5. Moshe said "...I am not a man of words..." (Shemot 4:10), meaning that he had a speech impediment. And Hashem said to him, "...I will be with your mouth..." (Shemot 4:12).
6. Moshe said "...Please send whomever you You will send" (Shemot 4:13), meaning that He should send the person He was accustomed to send, and that was Aharon. And it is written "and the anger of Hashem was kindled..." (Shemot 4:14). And He said to him, that in truth you needed to be Kohen and your brother Aharon the Levi, and because you refused, Aharon will be Kohen and you will be Levi. And regarding the reason he refused to be the Shaliach (agent) and wanted Aharon to be the Redeemer, Rashi explains that Moshe was worried about the honor of Aharon who was older than he was. And Hashem said to him, "...and he (Aharon) will see you and will be happy in his heart" (Shemot 4:14), and in truth, because of this Aharon merited to have an item of jewelry on his heart, and that is the Choshen.

"...Please send whomever You will send..." (Shemot 4:13)

The Ramban says that Moshe meant, anyone whom You will send no mattter who he is will be better than I am, and this was from the great humility of Moshe.

Why did Moshe have a speech impediment?

There are those that explain that the reason Moshe had difficulty speaking, was so that people wouldn't say that because he spoke well that he was able to convince Pharoah to send out the Jewish people. And in addition, the Jewish people had received a tradition that if someone came and said "Pakod Pakaditi" (In English: "I have surely remembered") (Shemot 3:16), it would be a sign that the time of Redemption had arrived. And Moshe, even though he had a speech impediment and was not able to pronounce the letter "P", in spite of that he said "Pakod Pakadi" perfectly, and then they knew clearly that the time for Redemption had come.

The Torah Portion of Shemot has 124 verses.Haftora: "Haba'im Yashreish" (Yeshayahu 27 until "V'nilkadu", and then we skip to Chapter 29:22-23)

This is Shabbat Mevorchim for the month of Sh'vat. The Molad is on Lail Shabbat Kodesh at the hour 5:36 with 8 Chalakim. Rosh Chodesh Sh'vat is on Shabbat Kodesh.

We say Borchi Nafshi.

May you all have a light-filled and happy Shabbat.
Shabbat Shalom.

This is the beginning of the days known as SHOVAVI"M T"T (Translator's Note: The term SHOVAVI"M T"T is made up of the the initial letters of the names of the Torah Portions for this week and the next several weeks: Shemot, Va'eira, Bo, Beshalach, Yitro, Mishpatim, T'rumah, Tetzvaveh. The initial letters of these Torah Portions are: Shin, Vuv, Bait, Bait, Yud, Mem, Tav, Tav and together those spell the two words SHOVAVI"M T"T. The period of time known as SHOVAVI"M T"T is an auspicious time for repentance. Note that the word for repentance in Hebrew is Teshuvah, and the root of this word is linguistically related to the word SHOVAVI"M.)

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772

Monday, January 9, 2017

Vayechi 5777

The Torah Portion of Vayechi

"...and they were fruitful and multiplied greatly. And Yaakov lived..." (Bereisheet 47:27-28)

The Baal HaTurim says, that it is written at the end of the Torah Portion of Vayigash "...and they were fruitful and multiplied greatly" (Bereisheet 47:27), and immediately following that verse the Torah states "And Yaakov lived..." (Bereisheet 47:28). The close proximity of these two verses hints that Yaakov merited to see within his lifetime generations of descendents that numbered 600,000, and there are those that say that the number was approximately 300,000.

"Vayechi Yaakov..." (In English "And Yaakov lived...") (Bereisheet 47:28)

The Hebrew word "Vayechi" has the Gematria (numerical value of the letters) of 34, for the main point of Yaakov's life was when he was together with Yosef, 17 years before the sale of Yosef, and in Mitzayim (Egypt) another 17 years. Together this adds up to 34 which is the Gematria of the word "Vayechi".

"Vayechi..." (In English: "And he lived...") (Bereisheet 47:28)

This Torah Portion speaks of the deaths of Yaakov and Yosef, and in spite of that the Torah Portion is called "Vayechi" ("And he lived"). Similarly, the Torah Portion of "Chayei Sarah" (in English: "The life of Sarah") speaks about the death of righteous people and the Torah Portion is called "Chayei..." ("The life.."). The reason for this is that Tzaddikim (Righteous People), even when they are deceased, are still considered to be alive.

"And he told Yaakov and said: 'BEHOLD - your son Yosef has come to you'; and Yisrael strengthened himself and sat up on THE BED." (Bereisheet 48:2)

The Sages say that Yosef was the "same age", that is to say, he had the same "Mazel" (astrological star signs) as Yaakov, and the Sages explain that when someone visits a sick person and he has the same "Mazel", he takes away one part of 60 (that is, 1/60th) of the illness. And that is hinted at in this verse. The word for "BEHOLD" in Hebrew is "Hinay" with a Gematria (numerical value) of 60 ["Hinay" is spelled with the letters Hey, Nun and Hey. The Gematria of Hey = 5, Nun = 50, and Hey = 5, for a total of 60.] The word for "THE BED" in Hebrew is Hamitah", with a Gemtraia of 59. ["Hamitah" is spelled with the letters Hey, Mem, Tet, and Hey. The Gematria of Hey = 5, Mem = 40, Tet = 9, and Hey = 5, for a total of 59.] This is a hint to the words of the Sages that Yosef decreased Yaakov's illness by one part out of 60.

"...And Yisrael strengthened himself and sat up on the bed." (Bereisheet 48:2)

The Baal HaTurim says that it is written about Haman that he "fell on the bed" (Megillat Esther 7:8) and regarding Yaakov it is written "And Yisrael strengthened himself and sat up on the bed". The reason for this is that Tzaddikim (Righteous people), even when they are weak, strengthen themselves as it is written "And Yisrael strengthened himself", and Wicked people, even when they are in their full power fall, as it is stated, "and Haman fell on the bed".

"And he blessed Yosef..." (Bereisheet 48:15)

And right after that he said "The angel which rescues me..." (Bereisheet 48:16), and he blessed Menashe and Ephraim. This present a difficulty, because didn't it begin with "And he blessed Yosef"? But the explanation is that a blessing to the children is in its very essence a blessing to the father. (from the Ramban)

"...May G-d make you like Ephraim and like Menashe..." (Bereisheet 48:20)

Why does every father bless his sons "May G-d make you like Ephraim and like Menashe"? The B'nai Yisachar says that Ephraim didn't hold himself proudly as being superior and act arrogantly toward Menashe, even though he was more important than his brother who was the firstborn. Also, Menashe was not envious of his brother who was younger than him yet had been given more privileges and Yaakov had put his right hand on him. Therefore every father blesses his sons that one of them should not act arrogantly toward the other, nor should one of them be envious of the other.

"...May G-d make you like Ephraim and like Menashe..." (Bereisheet 48:20)

Another reason why the father blesses his sons that they should be like Ephraim and like Menashe, is that they were raised in Mitzrayim (Egypt) which was a place of impurity, and in spite of that they held onto their righteousness. And thus the father blesses his sons that even if G-d forbid his sons will have difficult times, they will strengthen themselves and hold onto their righteousness like Ephraim and Menashe did.

"...By you shall Israel bless saying, 'May G-d make you like...' " (Bereisheet 48:20)

The Baer Yosef asks, what is the meaning of saying "By you"? He explains that this is referring to Yosef, for from Yosef we can learn that even though he was in the lowest of circumstances he was still able to ascend to the highest of heights. Thus every father is able to bless his son that in any situation whatesoever, his son will still be able to ascend to the highest of heights.

"...Which I took from the hand of the Emori with my sword and with my bow..." (Bereisheet 48:22)

Rashi explains that this refers to wisdom and prayer. Why doesn't Rashi explain this according to the simple meaning of the text, with a sword and with a bow? The reason is that the way of war is to first shoot with an arrow from a distance, and afterwards when one gets closer to the enemy, to fight with a sword. But in this verse it is written in the opposite order, first the sword and then the bow. There are those who explain why prayer is likened to a bow. Just as in the case of a bow, the more that a person draws it closer to himself, the further the arrow goes when it is shot; also in the case of prayer, the more a person has Kavana (intention or concentration) and makes an effort in prayer, the higher the prayer rises in the Upper Realms. Another explanation of "with my sword and with my bow" is that it refers to the war against the Yetzer Hara (Evil Inclination). First it is necessary to do battle with it from close up because it is is present in your heart, and afterwards to battle it from a distance so that it doesn't get close to you at all.

"...with my sword and with my bow..." (Bereisheet 48:22)

An explanation of this is, with prayer and with requesting. A sword hits immediately and a bow only hits afterwards (because it takes time for the arrow to reach the target). So too it is with prayer. Sometimes a prayer is answered immediately, and sometimes it is answered only after a period of time. In the writings of the Gri'z (the Rav Yitzchak Ze'ev HaLevi Soloveitchek) on the Torah, he clarified that there are two kinds of prayer. The first is the fixed Nusach (version) such as the Shemoneh Esrei which was established by the Anshei Knesset HaGedolah (Men of the Great Assembly), which has the strength to act and the Segulah (effectiveness) to be accepted like a sword because in and of itself it is sharp like a sword which can kill. The second, is the private request of every single individual. The Segulah (effectiveness) of this type of request being received depends on the strength of the prayer and the righteousness of the individual who is praying, and this is simllar to a bow and arrow, which in and of itself doesn't kill except by means of the man who is drawing the bow.

"...'Gather yourselves and I will tell you what will befall you in the End of Days.' " (Bereisheet 49:1)

The expositors of the Torah say that this comes to teach us that before the end, we need to gather ourselves and be unified and that will bring closer the coming of Mashiach, and that is the explanation of the words "End of Days".

"...for in their anger [in Hebrew "Apam"] they killed a man" (Bereisheet 49:6)

[Translator's note: The Hebrew word "Apam" can be translated as "their anger", and can also be translated as "their noses".] The Chafetz Chaim says that occasionally it's possible to kill someone with only a nose. For example, when a poor person wants to be hired for some kind of work in order to earn a living, and the owner of the business goes to ask people about him, if they turn up their noses (a body language expressing a negative attitude) they can destroy all his possibilities for supporting himself.

"Yehudah, you, your brothers shall thank..." (Bereisheet 49:8)

The Tirgum Yonatan be Uziel says that he blessed him that the children of Israel would be called by his name, the children of Yehuda (i.e., Yehudim or Jews, based on Yehudah's name). And there are those that add that the sign of a son of Israel is that he always gives thanks to Hashem, and this is the name of Yehuda which is from the word Hebrew word "Hodia" (in English: "thankfulness"), and also he has within his name the letters of the name of Hashem.

"...from the prey, my son, you ascended..." (Bereisheet 49:9)

[On this verse, Rashi says, "from that of which I suspected you, 'Joseph is without doubt torn in pieces, an evil beast hath devoured him'...you withdrew yourself..."] The Chafetz Chaim says that Yaakov didn't know about the sale of Yosef until the day of his death, and only then was it made known to him by means of Ruach HaKodesh (Divine Inspiration), as it says in this verse "...from the prey, my son, you ascended...".

"...He stooped down, lied down like a lion...' (Bereisheet 49:9)

There are those that explain that even if a man has all kinds of times and occasionally he is in a situation of stooping down and lying down, a period of decline, G-d forbid, he needs to regard himself as a lion and a strong person, and to strengthten himself in every kind of situation.

"Yissachar is a strong-boned donkey, lying down between the boundaries." (Bereisheet 49:14)

All the animals, such as the camel, can't stand to have a burden on their body at the time of sleeping. The only animal that even at the time of sleeping carries a burden is the donkey. And that is what is hinted about Yissachar; the intention of this verse is that it refers to the Torah which Yissachar will learn without stopping whether during the day or during the night, which is the time of sleeping.

"And he saw a pleasant resting place, that it was good...and he bent his shoulder to bear..." (Bereisheet 49:15)

Someone who wants a life of pleasantness and restfulness, should accept upon himself to bear a burden, and should not be strict but rather give in to everyone.

"For Your Salvation do I long, Hashem." (Bereisheet: 49:18)

When it says "For Your Salvation", this apparently means for Hashem to be saved. Since "I am with him in his suffering" (Tehillim 91:15) (that is to say that Hashem is together with us in our suffering), we pray, as it were, for Hashem to be saved, and then we also will be saved speedily in our days, Amen.

A Summary of Yaakov's Blessing

Reuven lost three things: the first born son's birthright, kingship, and the priesthood. Regarding Shimon and Levi, Yaakov cursed their anger. He said that the descendents of Shimon would be scribes and teachers, and they would be scattered throughout all the land of Israel to seek their livelihood and they would be poor. Levi would need to go around to the fields to request Trumot and Ma'aserot (the donations and tithes that the other tribes are required to give to the tribe of Levi.) Yehudah was blessed with kingship, success in war, the praise of his brothers, wine, and milk. Zevulun would have success in trade. Yissachar would have success in Torah, and a good land. From Dan would descend Shimshon HaGibor who would judge all of them as one man, and Yaakov prayed that at the end of Shimshon's days that Hashem would help him when the building with the Pelishtim would fall on him. Asher would have in his portion a lot of olive oil and would produce delicacies fit for a king. Naphthali's land would produce crops quickly and from his fruits they would say the first blessings on them. Yosef was blessed with grace, the blessings of the heavens, the blessings of the depths, many children, and with unlimited blessing until the four ends of the earth. Gad was blessed that they would go to war and their wouldn't be amongst them any casualties. Binyamin was blessed that the king Shaul would descend from him who would be the first to reign, and he would eat the booty of the nations, and there would be descended from him Mordechai and Esther who would recevie the house of Haman with the booty.

"...Perhaps Yosef will hate us..." (Bereisheet 50:15)

The Baal HaTurim says that at the time that they returned from the funeral of Yaakov Avinu, in the middle of the journey Yosef saw the pit which he had been thrown into and said the blessing about Hashem doing a miracle for him at that place. Therefore the brothers were apprehensive that feelings of hatred would be aroused in Yosef about the sale and perhaps he would punish them. Because of that, they said to him afterwards that their father requested that he would forgive them.

"Although you intended me harm, G-d intended it for good..." (Bereisheet 50:20)

This is similar to a case of someone pushing his friend into a pit of mud and dirt, and the person finds a very valuable diamond inside the pit. When he comes up he says to his friend, thank you for throwing me into the pit because I've made a lot of money because of it. So Yosef said to his brothers, you thought to do to me evil, but from that came out a great goodness for all of us. (from Masters of Mussar, ethical teachings)

"...'please forgive the spiteful deed of your brothers and their sin for they have done you evil'...." (Bereisheet 50:18)

Rabeinu Bachya says that when the brothers of Yosef requested forgiveness from him, he didn't answer them explicitly that he forgave them. Rather, he only said to them that they didn't do anything, and that everything was from Heaven. And because Yosef didn't say that he forgave them the children of Israel were punished afterwards with the Eser Harugai Malchut (Ten Martyrs who were killed by the Roman Kings). And this is a lesson for the generations, that when one person asks another for forgiveness he should answer him explicitly that he is forgiven.

SHABBAT CHAZAK

This Shabbat is Shabbat Chazak, when we finish reading one of the books of the Torah (Sefer Breisheet). When the congregation says "Chazak, Chazak, V'nitchazek" at the end of the Torah Portion, the one who has been called up to say the blessings on the reading of the Torah should not say it, in order not to interrupt between the reading of the Torah and the blessing that he says after the Torah reading.

The Torah Portion of Vayechi has 85 verses.Haftora: "V'yikrivu Y'mai David" (Malachim Aleph Chapter 2).

We say Borchi Nafshi.

May you all have a light-filled and happy Shabbat.
Shabbat Shalom.

L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772

Monday, January 2, 2017

Vayigash & The Fast of the Tenth of Tevet 5777

The Torah Portion of Vayigash

"And Yehudah approached him and said, 'please...' " (Bereisheet 44:18)

The Alshich HaKodesh asks, what was Yehudah's complaint? Didn't he himself say that all of them would be slaves to Pharoah, so why did he change his mind and complain? All the moreso, Yosef had made it easier for them and said that only Binyamin would be taken as a slave. And the Alshich HaKodesh explains, that in the beginning Yehudah thought that they deserved all the suffering because of the selling of Yosef, but since he saw that the man only wanted to take Binyamin, he therefore decided that this was probably a false charge since Binyamin wasn't involved in the sale, and because of that he came to Yosef with complaints.

"For how can I go up to my father and the youth is not with me..." (Bereisheet 44:34)

There are those that explain this according to Mussar (Ethical Teachings), "how can I go up" after 120 years to Our Father in Heaven to give a judgment and accounting "and the youth is not with me", that is, the days of my youth have not been rectified and I damaged them? And it is necessary to learn from this to be concerned about guarding the days of youth when one is still young and able to correct everything easily.

"And it will happen that when he sees that the youth is gone, he will die..." (Bereisheet 44:31)

The Bait HaLevi explains that Yehudah said this, because he was concerned that Yosef would claim that if Yaakov was a Tzaddik (Righteous Man) in accord with what they had said, behold, when he would hear that his son Binyamin was a thief, his love for him would end and he would agree that it was appropriate to punish him so that he would be a permanent slave. Therefore, Yehudah hastened to say that immediately upon their return home when Yaakov would see that Binyamin was gone he would die immediately, and they wouldn't have sufficient time to tell him about what that Binyamin had done, and that is what it means by saying "when he sees that the youth is gone, he will die" -- immediately.

"...I am Yosef..." (Bereisheet 45:3)

The Chafetz Chaim says that the brothers had many questions about the difficult behavior of Yosef towards them and about the imprisonments, but when he said "I am Yosef" they immediately understood everything that had happened previously. So it will be in the future to come when the Glory of Heaven will be revealed, and the Holy One Blessed Be He will say "I am Hashem", then all of the hardships and sufferings that happened to the people of Israel during all the generations will be immediately understood.

"...I am Yosef..." (Bereisheet 45:3)

There are those Meforshim (expositors of the Scriptures) who ask, why didn't he reveal to them that he was Yosef immediately when they arrived? And they explain, that it was necessary to fulfill the dream that they would bow to him, and if he had revealed himself to them before that, they would have great embarrassment that they had to come to him and bow to him. And because they didn't recognize him they had less embarrassment from that.

"...I am Yosef. Is my father still alive?..." (Bereisheet 45:3)

It is written in the Midrash Saichel Tov, "Abba Kohen Bardela said 'Woe is us on the Day of Judgment, Woe is us on the Day of Reproof. If in the case of Yosef who was younger than the other brothers, his brothers were not able to answer him; in the future to come when Hashem judges every individual according to his deeds, all the moreso.' " It has been asked, what is the meaning of the words (in the preceding Midrash) "according to his deeds"? The explanation is that when a man will be asked in the Heavenly Court why he didn't give charity, and he will answer that he didn't have enough money, it will be said to him "Behold, for other things and even for inconsequential things you had money to waste, and only for charity not." Or if he will be asked in the Heavenly Court why he didn't learn Torah as much as he should have, and he will answer that he didn't have enough time because he was busy with his work, it will be said to him "Behold, on Shabbos and Yom Tov you had enough free time so why didn't you learn then?" And this is the explanation of "according to his deeds" -- for each and every individual it will be according to his situation and his level. And this is the meaning of the reproof that Yosef said to them "I am Yosef. Is my father still alive?" Behold, they were speaking all the time about their father, so doesn't it seem a strange question to ask them if his father were still alive? The explanation is that Yosef was rebuking them, as if to say, "If you are so worried about Father's welfare, why didn't you worry about him when you sold me, for behold you knew that Father loves me very much? And only now you are worried about him." And there are those that give another explanation, that Yosef thought that it was possible that in truth Yaakov had died, and they only wanted to arouse his mercy on them so that he would release Binyamin, and therefore they told him to release Binyamin because of the suffering of their father. Therefore he said to them, "I am Yosef, now tell me the truth, Is my father still alive?"

"And now, do not be distressed...because as a supporter of life G-d sent me ahead of you." (Bereisheet 45:5)

This presents a difficulty, for what sort of comfort for them was it that he said "as a supporter of life G-d sent me..."? Behold, they didn't have an intention for the good (when they sold him), and the Sages say (in Nazir 23a) that someone that intended to pick up a piece of pig (to eat) and ended up picking up a piece of lamb, needs atonement. The explanation is thus: the Sages said (Kiddushin 29b) that a thought doesn't cancel out a deed, but does cancel out a thought; and spoken words cancel out spoken words. And if so, when a person transgresses and does an intentional sin, and the damage was in deed as well as in thought because he performed the sin intentionally, the regret that he has in his thoughts as well as the speech when he repents and confesses are effective to uproot the thought which was connected with the sin, but the deed of the sin is not uprooted. But here, when the brothers regretted selling him and said "but we are guilty about our brother...therefore there has come upon us this distress", the bad thoughts were uprooted by means of the regret and also the confession that they said "but we are guilty about our brother". But even so, the brothers were worried that behold, the deed still remained. Therefore, Yosef said to them, "and now, do not be distressed", because also the deed is canceled, for behold, the deed was for the good "because as a support of life G-d sent me ahead of you". And also, Yosef himself was comforted from his suffering, because it was due to that suffering that he was made a ruler in all of the land of Mitzrayim (Egypt), (from R' Tzaddok HaKohen from Lublin)

"...and Binyamin wept on his neck." (Bereisheet 45:14)

Binyamin wept on Yosef's neck, and Rashi explain that he wept about the Mishkan in Shiloh that would be destroyed in the future. There are those that ask, isn't it the case that this is the appropriate sequence of events, that after the time period when the Mishkan was Shiloh, the Beit HaMikdash (the Temple in Jerusalem) would be built, so what reason did he have to weep about that? And the answer to that is, even though this was the appropriate sequence of events -- but why did it need to be that it would come about by means of destruction by the Philistines who destroyed it?

"To each of them he gave changes of clothing; but to Binaymin he gave three hundred pieces of silver and five changes of clothing." (Bereisheet 45:22)

The Sages ask, how could it be that Yosef would arouse jealousy between the brothers yet another time, after he saw that with regards to himself this kind of thing caused the brothers to stumble (that is, when Yaakov had given Yosef a special garment that was different from what he gave to the other brothers)? And the Sages explain, that Yosef wanted to hint by means of this that from Binyamin would come out Mordechai HaTzaddik, who went out with five garments, as it is written: "And Mordechai went out from before the King dressed in the royal garments of turqoise and white and a large gold crown and fine linen and purple" (Megillat Esther 8:15). And the Gr"a asks, and for the sake of a hint is it necessary to arouse jealousy? And he answers, that the five changes of clothing given to Binyamin were of the same value as the one garment given to each of the brothers. And this is hinted at because different forms of the Hebrew word "Chalifot" (in English: "changes of garments") are used for Binyamin and for the other brothers. For the other brothers, the Hebrew word "Chalifot" is written out fully (with the letters Chet, Lamed, Fey, Vuv, Taf) , but for Binyamin, the word "Chalifot" is written with the letter Vuv missing (Chet, Lamed, Fey, Taf).

"...and he appeared to him, and fell on his neck, and wept on his neck a lot." (Bereisheet 46:29)

Rashi explains, "but Yaakov did not fall on Yosef's neck and did not kiss him...because he was reciting the Shema prayer". And the Meforshim (expositors of the Torah) ask, why wasn't Yosef reciting the Shema prayer if it was the time for reciting the Shema, for behold, there is one time for everyone to do it, and those who are alacritrous hurry to do it as soon as possible? And in addition, from where do we know that he (Yaakov) was reciting the Shema prayer, perhaps he was saying a different prayer? And the Maharal explains that it was not the time for reciting the Shema prayer, but when Yaakov saw Yosef his son ruling like a king after the great sorrow that he experienced over him, there came into his heart the love and fear of Hashem who had done this for him, and how His traits are good and perfect and He pays a good reward to those who fear Him, and he accepted His kingship and the love of Him and the fear of Him, and that is what is expressed in the recitation of the Shema prayer, in which is mentioned the unity of Hashem's heavenly kinghsip and the love of Hashem. And that is the character trait of those who are devoted to Hashem, when something good happens to them, they attach themselves to the Holy One Blessed Be He because of the goodness and truth that He did with them. And there are those who say, in the name of HaGri"z, that it's possible to say that it was the time for the recital of the Shema prayer, and that Yosef did not recite the Shema, because he was occupied with the Mitzvah of honoriing his father, and someone who is occupied with one Mitzvah is exempted from doing another Mitzvah.

"With whomsoever you find your gods, he shall not live..." (Bereisheet 31:32)

The Chafetz Chaim says that Yaakov said to Lavan "WIth whomsoever you find your gods, he shall not live", and because of that Rachel was punished and died on the way. And behold, we see that when Yosef's brothers came from Mitzrayim (Egypt) and told their father that the ruler of the land thought that they were spies and in addition commanded them to bring Binyamin, at that time Yaakov Avinu did not curse the ruler. On the contrary, he commanded to bring him presents, a little bit of honey, etc. And he prayed for them that they would find favor in the eyes of the man. And if Yaakov had brought out from his mouth words of cursing against the man that had spoken to them harshly, he would have killed his son Yosef whom he loved more than all his other sons. From this we see how we need to be careful not to express words of cursing from our mouths.

"And Yaakov said to Pharoah, 'The days of the years of my sojourning have been 130 years, few and bad have been the days of the years of my life...' (Bereisheet 47:9)

There are those that explain that because Yaakov came to Mitzrayim (Egypt) there was a blessing on the Nile River and the famine ceased. And Pharoah saw that Yaakov appeared to be a very old man and worried that he was going to die and the blessing would end, and therefore Pharoah asked Yaakov how many were the days of years of his life. And on this Yaakov answered him that the fact that he appeared old was only because of suffering, but with the help of Hashem he would live more years which would be good, and so it was that he lived another 17 years. [Translator's note: Note that the Gematria of Hebrew word for "good" (that is, "Tov") is 17.]

THE FAST OF THE TENTH OF TEVET

On the eighth day of Tevet, Talmei the king of Yavan (Greece) forced the Sanhedrin to write the Torah in the Greek language and the world was darkened for three days. The ninth of Tevet is the Yahrzheit of Ezra and Nechemia. On the tenth of Tevet the king of Bavel (Babylonia) besieged the city. It is written in the Abudaraham that if the tenth of Tevet fell on the day of Shabbat, they used to fast also on Shabbat, since it is written "specifically on that day". In the Chatam Sofer it is written that every year on the Tenth of Tevet it is judged in Heaven whether the exile will continue or whether the final redemption will come.