[KollelH blog] VaEirah - Snow and..... Frogs?

I'm sure this week's snow makoh upon Brooklyn made people think of the parshah's closing plague in Egypt; Barad - the miraculous fire hailstorm. So what's the connection between the snow and frogs? (not much, if you ask google)  The huge mounds of now messy matter piled high at street corners and against many cars, brings to mind what went on in Mitzrayim in the aftermath of their makkoh, Tzefardeah. ויצברו אותם חמרים חמרים ותבאש הארץ  - "They grouped them in heaps and heaps and the land was disgusting." You can just imagine the horse and camel back gridlock traffic!

But there is more to learn about the two unassuming  partners in this week's D'var Torah.

The Gemarah (Pesachim 53b) teaches us that Chananyah, Mishael and Azaryah learned a kal v'chomer from the frogs. "If the frogs which were not commanded to die al kiddush Hashem, voluntarily jumped into the Egyptian ovens, we, who are commanded should certainly be willing to die al kiddush Hashem".

The Sha'agas Aryeh posed the following question to a number of Torah scholars. "How can they claim that the frogs were not commanded, when (passuk 7:28) Hashem told Moshe to warn Pharoah that 'they will go and enter your homes, your bedrooms, your beds, the homes of your servants and citizens and your OVENS and your dough.' ?!"
The Vilna Gaon, a seven year old boy at the time, overheard the question and responded.

"Each frog had the right 'to point his finger' at some other frog and say "you take the oven, I'll attack the beds!" thereby fulfilling the command of Hashem while still saving his own skin. As a whole, the group of frogs had to get the 'oven job' done, but no particular frog had to take on the responsibility. However many frogs did just that. They volunteered on behalf of the group. Instead of pointing fingers at others, they put their own neck on the line."

The Sha'agas Aryeh joyfully lifted the young gaon up in the air and kissed his forehead.

Perhaps this sense of unity allowed the makkoh to continue with an after effect even after its official time was up, which is not found by any other of the ten plagues (see kli yakar). They were grouped together in piles to continue causing affliction to the mitzriyim long after the makkoh ended.

There is a common saying about snowflakes that no two are exactly the same. Scientists are not too sure about the preciseness of that statement, however, they basically agree that for the most part it is true. There is amazing variety and individuality in snowflakes. But what is so fascinating is why that is so. The beautiful crystallized formation of each snowflake develops as the water molecules attempt to bond with one another! The unique individual character is a product of its partnership! As we can testify as well, one snowflake on its own has no permanence whatsoever. It melts and disappears before your very eyes. It is their bonding tendency that gives them any power.

The word שלג - 'snow'- is made up completely of letters with the numerical value of  3. The word שלש - 'three' - is similar in that sense. The Maharal in pirkei avos explains the special meaning of this number. It represents חיבור - a bonding connection. [In a nutshell, one point stands alone, two points, relative to one another, are each extreme's opposite. The third point creates a middle ground, the opportunity for unity between the two extremes.]

The well known zechusim of the Jews in Mitzrayim are the three that helped keep them together as a unified unassimilated nation. They kept their Jewish names, language, and mode of dress. The Tana D'vei Eliyahu (23:9) describes another merit that is not as well known. "They gathered and settled together and made a pact amongst themselves to do גמילות חסדים with each other!" (It seems from the context, that this was their initial reaction to the decree of slavery.)

Stress and change from daily routine are prime causes for people's innate (and quite often negative) middos to surface. Let the challenges of this week's storm bring out the best in all of us. Let the snow and the frogs teach us to help one another and unify! We can point fingers at politicians, unions, and other drivers, but then a week's long lesson would fall on deaf ears and be lost. Let us accept the pain and nuisance of the week as humbly as possible, as each person receives his own Divinely apportioned troubles (like the manna that piled appropriately for each person!).


Have a wonderful and restful Shabbos!

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Posted By KH to KollelH blog at 12/31/2010 03:14:00 AM

As each snowflake's unique shape is defined through its molecules bonding, the unique qualities of each individual are exhibited in the manner of his interaction with others.

Stress exposes the well-hidden, innate character traits of each individual. What a learning experience!

The decision of whether to take an initiative step forward or to humbly wait by the wayside, has tricked the greatest of men.

The heart, just as any muscle, has a limit to the emotional load it can carry. Exercise it & open it to others, and it will be able to carry so much more!

Life's a big school & we're all here to learn lessons. Some study the book. Others drop out. Some learn by ear. Others, by assignment.

[KollelH blog] Chanukah

The Rambam (hilchos chanukah ) writes that the mitzvah of Chanukah is a 'Mitzvah chavivah ad meod' a commandment which is cherished to the extreme. This is quite a statement from one who is so famous for being anti-extremist!


What is it about Chanukah that is so much more cherishable than other mitzvos? Personally, I love Pesach & Sukkos with their great festive spirit, a lot more than the mundane feeling of the Chanukah workday!

If this strikes a familiar chord amongst the readers, I guess we can all use a better understanding of what Chanukah is all about.

The R'Y' MiLunil (a contemporary of the Rambam) says an amazing chiddush regarding Chanukah (see shabbos 21a). - Even if NOT for the miracle of the lights, we would have an eight day holiday to celebrate & thank Hashem for the victory over the Greeks! The miracle of Chanukah was so great it even tops our victory over Egypt! Pharoah oppressed us with physical & emotional hardship. Haman wanted us dead. But the Greeks were set on decimating our spirituality, and overcoming them was the greatest salvation ever!

The sefer Seder Hayom (the earliest source for 'modeh ani') writes a short prayer to be said before lighting the menorah. It is a proclamation of joy mixed with humbleness regarding the great gifted opportunity that we have, to do G-D's will. Although this would be appropriate before any mitzvah, hadlakas neiros is the mitzvah of choice for this prayer.

Chanukah is the one Yom Tov that was created by, and is dedicated as an expression of our passion for Torah & Mitzvos. The wars and subsequent victory was not a strategic move to protect our freedom or lives, but an anxious, illogical, passion-driven offensive to keep the object of our love. - Torah & Mitzvos.

Someone who does not feel like he's doing favors for G-D, but rather privileged to be close enough to G-d to fulfil his commandments, can properly understand the simchah of Chanukah.

Those of us (myself included) who still need the doughnuts and gifts to lift their spirits, are sorrowfully unaware of the awesome treasure they're sitting on. Let us use the remaining time of this spiritual holiday to think about the almost unthinkable; what if the Greeks would have been successful? It's unimaginable - The world at large, and ourselves specifically, without Torah and Mitzvos!?
What would we look like if we would believe that 'ein lanu chelek b'Elokei Yisrael' - we have no connection to G-D? It is well known that a Jew living without Torah would be worse than the lowest of the gentiles. The unfulfilled potential greatness within him would lead him ti the greatest of evils!
 
On the other hand, how lofty is the life of the simplest Jew  who keeps Torah and Mitzvos! How charity and kindness and actually talking to G-D three times a day is STANDARD! We relate to the Master of the world in our eating, drinking, business and social life, and even through the halacos of using the facilities! How enriched we are that even the most minuscule parts of our lives bond us with the Infinite Creator and eternity!
 
Chanukah is truly the Yom Tov to express and realize 'Ashreinu mah tov chelkainu'! Chavivah ad meod!
 
Let us focus on the thankful words we say every day "Baruch Elokeinu shebaranu l'chvodo, v'hidilanu min hatoim v'chayei olam nota b'socheinu" !
 
Ah freilichin lichtigeh Chanukah!

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Posted By KH to KollelH blog at 12/09/2010 12:03:00 AM

[KollelH blog] VaYeishev

Parshas VaYeishev is noted as a parshah of challenges and hardship. As a matter of fact, the Balei Tosafos point out that all but eight of the 112 p'sukim therein, begin with the letters 'וי' - 'woe' . (Perhaps the eight are hinting to the 8 days of Chanukah a truly happy and light eight days in the middle of the dark and cumbersome winter.) This, as Rashi mentions in the beginning of the parshah, was a response to Yaakov's quest to settle in calm peacefulness in Eretz Yisrael. בקש יעקב לישב בשלוה, קפץ עליו רגזו של יוסף .

The discussion of Tzaddik v'ra lo deserves a lot more attention than a short D'var Torah email permits. However, I'd like to share a question that came to mind while reading the Rashi.

David HaMelech, in Tehillim writes the well known words of  אחת שאלתי  - "One thing I ask of G-D, that is what I seek. To settle in the house of G-D all the days of my life." David seems to use the same terminology as Yaakov  אבקש שבתי בבית ה . Certainly Yaakov's desire for settling peacefully was not to recline on a beach chair with a soft drink! He surely would use the calm to continue his study of Torah and avodas Hashem. So why did David not receive the same response that Yaakov got?

The answer, I believe can be learned from the careful language of the Rambam [hilchos teshuvah 9.1 and further]. The Rambam tells us that the reward for mitzvos and punishment for aveiros are not paid in this world. All the world's greatest pleasures could not add up to appropriately pay for even a single mitzvah that was properly fulfilled l'shmah. "If so," asks the Rambam, "why do we find so many p'sukim in the Torah promising  material good for those who follow G-D's command?" The Rambam answers that this is not payment or reward at all. Rather G-D assures those people who are sincerely dedicated to His Torah, that He will assist them in fulfilling its commandments by removing the worldly problems that deter him. All the blessings of health, wealth, and peace are in actuality just preventatives from being disturbed from Hashem's avodah.

David HaMelech, with the many wars he fought, and the kingdom he ruled, was constantly disturbed from the level of avodas Hashem he felt he could attain (see Radak on the pasuk above). Therefore it was not wrong to ask or seek peace and harmony to provide him with the opportunity to serve Hashem better.

Yaakov on the other hand, had risen to a much greater level of avodah. There are many medrashim that describe Yaakov's stay with Lavan in great detail. He was constantly studying Torah, day and night even while working as the sheppard of Lavan's flock. He would be awake at night learning Torah and chasing sleep from his eyes while guarding the cattle as well.

Yaakov was steeped in Torah regardless of his environment! Yaakov was able to serve Hashem in the most dire circumstances, - (even living by his in-laws!). He did not need the worldly blessings of peace and tranquility in order to serve Hashem! Therefore that seemingly innocently small pleasure would not be considered assisting his avodah, rather it would be deemed as payment for his mitzvos. Although Yaakov had many z'chusim to bank on, היום לעשותם today is for doing, and only  ומחר לקבל שכרם - tommorow is for reward. Only Shabbos, which is מעין עולם הבא - is a day which is available for extra pleasures even without the intent of assisting in our avodah. It is a taste of  'reward'.

In truth, so long as sin and evil exist in the world, Hashem's presence in this world cannot be referred to as 'settled'. אין הכיסא שלם - until Amalek is gone and the entire world recognizes and accepts Hashem's reign. A true tzaddik who is attached to Hashem and His ways, can appreciate following the ways of G-D and not feeling settled peacefully in olam hazeh. For the rest of us, we can at least learn from here not to be terribly anxious for the material pleasures that are beckoning to us, even though they may be halachically permissible.

May we all merit seeing, and fully rejoicing on, the day of .... והיה ה' למלך !

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Posted By KH to KollelH blog at 11/29/2010 01:03:00 AM

[KollelH blog] VaYishlach

This week's parshah tells the culmination of a story of almost 100 years in the making. The two people who would shape the history of the world and who are still symbolic of Good & Evil to this day are about to meet for the first time in thirty four years. The great showdown would define the future of their descendants forever. The momentous event unfolds quite dramatically as Yaakov sends forth messengers with an impressive gift to Eisav, then prays, and, as he prepares his camp for war, engages in a scuffle with Eisav's Angel.


The actual meeting of the two is also described with dramatic detail as Yaakov and his family humbly bowed and Eisav rushed forward to either kiss or bite his younger brother's neck.
What followed, though, was a curiously insignificant 'opening lines' for such a huge build-up.

Eisav asked, מי אלה לך - "Who are all these (people that are associated) to you?"
Yaakov responds, הילדים אשר חנן אלקים את עבדך - "The children that G-D has graced your servant with."
"What is your association with the whole group of messengers that I encountered?"
"To find favor in the eyes of my master."
''יש לי רב - I have plenty. Keep what is yours.".....
"Please take it, כי חנני אלקים וכי יש לי כל - because Hashem has graced me and I have everything."

How can such a simple question be the first thing Eisav, the murderous enemy, can ask? After all these years all he wanted to know was the relationship between Yaakov and the rest of his group? One would assume that it was self evident that the people with Yaakov were his family! Surely, there must have been a deeper intent to the above discussion.

In Yaakov's Tefillah previous to the meeting, he states his concern of " קטנתי מכל החסדים - I have become small from all the kindness that Hashem has done for me." How can Yaakov believe that his family and small fortune were not well deserved?

The Kli Yakar, as well as many others, note the difference between Yaakov's content claim of "I have EVERYTHING" and Eisav's claim of "I have ALOT" which still left him with an appetite to have some more.

What was it that caused Yaakov to have such an amazingly satisfied feeling of 'having it all' while his brother who had much more than him still felt lacking?

The Tana D'vei Eliyahu (zuta 3.19) presents a little background to the meeting of Yaakov and Eisav that will help us understand their discussion better.

Though not quite understandable to us, (I think) Yaakov and Eisav struck a deal already in their mother's womb. The world of spirituality and olam habah would be for Yaakov and the world of materialism and olam hazeh would be Eisav's. The deal was 'signed off' at the time they exchanged the lentil beans and the b'chorah. This would mean that Yaakov would have no 'rights' to the materialistic pleasures of this world. His rights to olam hazeh would be only to the extent of survival and whatever is needed for Torah and Mitzvos. Eisav, on the other hand, gained full rights to all the worldly pleasures available, but relinquished his rights to olam habah.

Eisav's entire intent on the destruction of Yaakov was to regain his stand in olam hazeh which Yaakov stole from him at the time of the brachos. Thus, as much wealth as Eisav could amass, his rights allowed for more and he felt very deserving of it as well. On the other hand, Yaakov had no rights to the pleasures of olam hazeh at all! Therefore, anything more than the bare minimum needed for his existence was a gracious undeserved blessing from above. So long as a Jew has his life, food, clothing to wear, and enough money to fulfill the commandments, he truthfully 'HAS IT ALL'. Anything more is extraneous; a luxurious blessing from G-D.

When Eisav saw the numerous women and small fortune that that were with Yaakov, the 34 year old claim that he had against Yaakov finally was expressed! "How are all these yours?! What right do you have to the world of wealth and numerous wives and family?! This is MY world!"

Yaakov responded, "You're right. These are not 'mine' by rights. They're all an extra gracious gift from G-D. Please accept my gift to you as I already have all that I deserve.

Eisav could not have that same level of contentment. He had rights to more and, though he had alot, he certainly did not feel he had it all.

This explains the unquenchable thirst the nations have to continuously advance in wordly matters and desires without any contentment or end in sight. They can never feel they 'have it all' so long as there is more to get.

Perhaps, this may offer a practical (see Rashi that Dinah's capture was a punishment for Yaakov's hiding her from a prospective marriage with Eisav) cause for Dinah's capture as she was the only one 'absent' for this important lesson! She felt the need to see what the neighboring women had to offer and so she was taken wooed into staying with Shechem when he promised her that she will have it 'all'. (see Rashi )

This also explains why the brothers made a separate effort (pasuk 27) to loot the entire "city that had defiled their sister" after they had already killed all the men, only to leave much of the spoils behind a little while later. It was the whole city that they attributed to defiling her because it was 'all' that they had that attracted her in the first place. The brothers wanted to show Dinah 'all' the nations had to offer and, after a short time, it would be clear that we lack nothing.

We don't deserve olam hazeh. We don't have rights to olam hazeh. What we do have in the materialistic world is a gift.

We have it all. Gut Shabbos.

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Posted By KH to KollelH blog at 11/19/2010 02:53:00 PM

Fwd: [KollelH blog] Aseres Yimei Teshuvah

Chazal, in mesechta megillah (6a) and in a number of other places, praise even the simple unaccomplished Jew by comparing him to ………. a pomegranate. "Even the empty amongst them are filled with mitzvos like a pomegranate."

We may ask why if they are so full of mitzvos do we call them empty? Secondly, aren't  there plenty of items in nature that are 'full' enough to represent someone who is full of mitzvos?

The mishnah in pirkei avos (3:17 in most prints) compares one who has many deeds but less wisdom to a tree of many roots and few branches. Come what may, the tree will stand strong. It always bothered me why ma'asim – deeds were looked upon as roots which are the beginning of the tree. Aren't ma'asim - the goal and end product - more similar to the fruit sprouting from the end of the branches?

Rabeinu Yonah asks another question. How is it possible to have more deeds than wisdom; it is only through the knowledge one has that he can perform the mitzvos at all ?!

Rabeinu Yonah presents a profound answer which he re-iterates in his sefer Sharei Teshuvah as well. The 'deeds' that were compared to roots in the mishnah above does not refer to the fulfillment of mitzvos or bringing one's learning to fruition in action. Rather it is referring to a person who is committed to act and do in accordance with his instructions regardless of what the forthcoming instructions may be. This commitment is reminiscent of Klal Yisrael's acceptance of the Torah with Na'aseh V'nishmah – 'we will do, let us just hear what'. This readiness itself grants one the merit of the performance even before the person has the knowledge of what to do! This potential energy waiting to explode in action can certainly be viewed as the root and base of the tree, which, together with the eventual knowledge, can finally  produce beautiful fruit – the performance of the deeds themselves.

Perhaps this is the empty yet full Jew we mentioned above. The pomegranate is quite empty of the true flesh of fruit that other fruits contain. Its sweet edible part is only on its seeds - the part of the fruit which represents its potential. Even those Jews who were empty on a practical level, were full of readiness and potential, to do whatever they were taught.

I believe this is the intent of the 'simna milsa' we perform with the pomegranate on Rosh Hashanah eve. "May we increase in merit like the Pomegranate!" we exclaim. But how can this be done in one night and why specifically like a pomegranate? In this proclamation, we apply the secret of Na'aseh V'nishmah. On Rosh Hashanah and on the following days, we strive to fully commit ourselves to do whatever G-D dictates, similar to a soldier just waiting for orders. This commitment instantly gives us the many merits of all the actions yet to follow.

[For a reference to a pomegranate being the symbol of 'na'aseh', see Baal HaTurim parshas Tetzaveh 28:35.]

Let us proclaim "NA'ASEH!" and may we have the many merits needed for a wonderful sweet year!

G'mar Chasimah Tovah!

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Posted By KH to KollelH blog at 9/13/2010 08:18:00 PM