Harav Travis

A Recipe for Salvation

2010-12-29T17:34:00.000-05:00

A Recipe for Salvation

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Bais Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

We are in the midst of the period referred to as “Shovavim Tat,” the parshiyos of Shemos through Tetzaveh. During these weeks, we relive the redemption of Yetzias Mitzrayim. The Arizal explains that this is a special time for teshuvah and experiencing national and personal salvations.

RETAINING SEPARATION

At the beginning of Sefer Shemos, the Torah tells us that a new king arose in Mitzrayim (Shemos 1:8). Chazal explain that it was the same Paroh, but he renewed his original decree. What was the essence of this original decree and how did he renew it now?

When Yaakov and his family originally came to Egypt, Paroh decreed that they should live amongst them and integrate into the comfortable life in Mitzrayim. Yaakov recognized that living among the Mitzriyim would eventually lead to assimilating into their culture. He refused Paroh's offer and successfully got around this original decree.

After Yaakov and the shevatim died, Paroh renewed his offer, and without the leadership of Yaakov Avinu, the Jewish people followed Paroh's instructions. They began to integrate into Egyptian culture and slowly drifted away from the Torah. This aroused Divine wrath and caused the Jewish enslavement by the Egyptians.

Living amongst non-Jewish cultures, we face the same challenges today that Klal Yisroel had in Mitzrayim. If we choose to disregard their enticements and cling to the ways of the Torah, then we will find favor in Hashem's eyes and be spared from harsh punishment. However, if we are drawn after the ways of the non-Jews, we, too, will evoke Hashem's anger.

FEARING HASHEM

The Torah stresses that Yocheved and Miriam feared Hashem and saved the Jewish people. Seemingly, this was not the greatest aspect of their actions. By refusing to listen to Paroh's orders to kill Jewish babies, they single-handedly saved the entire Jewish people and should have been give more credit for their actions.

The Torah comes to tell us that they did not save the Jewish people merely because of emotional pain of killing infants. They recognized the chillul Hashem involved in killing so many Jews. Because they acted out of concern for Hashem's honor, they were rewarded with Botei Kehunah and Botei Leviah, to be the progenitors of Kohanim and Leviim.

One of the primary requirements to see salvation is fear of Hashem. We should follow in the ways of Yocheved and Miriam, who acted purely out of fear of the Almighty. If we live with fear of the Almighty, we will constantly see His Hand.

MARRIAGE

One would think that the harsh decrees against the Jewish people in Mitzrayim would stop them from marrying. Yet, despite the law to kill all newborn babies, the Jewish people continued to wed. In this way, they perpetuated Klal Yisroel and paved the way for the redemption.

Rav Yechiel Weinberg, the Sridei Aish, related that during the Holocaust, in the Warsaw Ghetto, two rabbonim remained. Even though they were all slated to be exterminated, they decided that they would marry off as many of their children as they could beforehand. Parents could at least feel that they had done everything they could for their children's future.

Every day, the rabbonim performed many weddings. Even though conditions in the ghetto were cramped and there was no food, they did not let this break their spirit. The rabbonim once remarked, “The Germans can take away this world from us, but they cannot take away the next.”

In our day, conditions are much easier, and we do not have to give up our lives to fulfill mitzvos. We must, nonetheless, learn from the strong will of those who went through the Holocaust. If we put all of our energy into fulfilling the mitzvos, Hashem will respond to our efforts and bring about the redemption.

HOPING VS. WAITING

Miriam placed her brother Moshe in a small reed basket and into the waters of the Nile, then waited to see what would happen to him. Chazal tell us that because Miriam waited to see what would happen to her brother, she received great reward when the Jewish people later waited for her for seven days while she recovered from tzoraas in the desert.

Seemingly, Miriam's act was not excessively praiseworthy. Anyone would have waited out of care and curiosity to see whether her sibling would live and what would transpire. Why was she deserving of such reward for this?

Some people hope for Divine salvation, and others wait for it. The difference between the two is that waiting implies complete clarity that the redemption will come, while hoping suggests some level of doubt regarding this issue. The greatness of Miriam's act was that she waited for her brother's salvation and had complete trust in Hashem that it would take place.

Rav Sternbuch relates that during World War II, his mother was convinced that after such atrocious killings had taken place, Moshiach would soon arrive. She decided that she would save her best dress and all of her jewelry for the day that Moshiach arrived. Even after the war ended and Moshiach did not come, she continued to set aside her best dress and jewelry for the day that he would come.

AVOIDING THEFT

Prayer is a major catalyst for salvation, and theft and dishonesty are reasons why one's prayers are not accepted. Although G-d hears the cries of all who turn to Him, He is only close to those who live lives of truth. Rabbeinu Bechaya (Kad Hakemach, “Emunah”) explains that only those who maintain a life of honesty and integrity can hope to have their prayers answered.

Generally, it is impossible for any shepherd to prevent his animals from grazing in pastures that belong to others, unless he takes the necessary precautions. For this reason, herdsmen are generally labeled as thieves and Chazal call them “rasha, wicked” (Bava Metziah 5b). This label disqualifies them from serving as witnesses, as the Torah says, “Do not join forces with a wicked person to be a corrupt witness” (Shemos 23:1).

Moshe Rabbeinu was meticulous about grazing his sheep only on uninhabited desert lands where none of the pasture area was privately owned. This practice demonstrated his trait of absolute integrity, which is a fundamental necessity for someone in a leadership role. The Medrash (Yalkut Shemoni, Shemos 169) says that it was because of the honesty that Moshe Rabbeinu displayed while tending his flock that he eventually merited to become the leader of the Jewish people.

ORATORY SKILLS

The Torah tells us that Moshe Rabbeinu has speech problems (kevad peh) and language problems (kevad lashon). The Ran (Drashos) explains that Hashem did not want the Jewish people to think that it was because of the powerful oratory skills of Moshe Rabbeinu that we were freed from Mitzrayim. Rather, it was only because of the Almighty's grace.

During World War II, Winston Churchill valiantly led the English people through the war. Even in their darkest hour, he would exclaim, “We can take it!” and boosted the morale of his people. As long as he was leading the country, the English felt that they were invincible.

The Jewish people have a different set of standards. We know that one of the conditions for personal and national redemption is recognition that salvation can only come through Hashem and that thinking that our own wisdom or that of our leaders plays a part only hinders this process. We must realize with complete clarity that “ein od milvado,” everything comes from His Hand alone.

RIDING DONKEYS

Chazal tell us that the donkey that Moshe Rabbeinu rode on was the very same one that Avrohom Avinu traveled on to the Akeidah. This is also the same donkey that Moshiach will arrive on. What is the connection between these three events and why must they all ride on a donkey?

A donkey is the archetype animal representing a beast that lacks all intelligence and is completely reliant on its master, going only where he directs it. Jews are meant to learn from the donkey vis-à-vis our relationship with the Almighty. At times, we are meant to nullify all understanding and follow Hashem's will without second thought.

First, Hashem told Avrohom Avinu that Yitzchok would be the heir to his life-long work of bringing recognition of Hashem into the world. Afterward, the Almighty seemed to contradict His original promise by commanding Avrohom to offer Yitzchok as a sacrifice. Without a second thought, Avrohom Avinu boarded his donkey and hurried to fulfill the Divine order.

Hashem told Moshe Rabbeinu to return to Mitzrayim to spearhead the redemption of Klal Yisroel. Even though some of Moshe Rabbeinu's enemies had died, he still had many enemies remaining there. Nonetheless, Moshe Rabbeinu and his family got on a donkey and traveled to Mitzrayim.

In our time, we face a similar paradox. If we think logically about our present situation, there is no reason why the redemption should come. Previous generations were more righteous than we are, and yet he did not come during their days. Why should Moshiach come now?

Although it may not seem logical, Hashem has promised us that whether we are worthy or not, the final redemption will come. In this respect, we must make ourselves like donkeys and disregard all arguments to the contrary, just as Avrohom Avinu and Moshe Rabbeinu put all reasoning to the side to fulfill the Almighty's will. If we follow their example, we will merit to witness the coming of Moshiach very soon.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Sternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

TEASER

We must disregard all arguments to the contrary and put all reasoning to the side to fulfill the Almighty's will.

Simcha - The Cure to Our Problems

2010-09-26T13:58:00.000-04:00

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Bais Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

THE SIMCHA OF SUKKOS

While every Yom Tov is a time for simcha, Sukkos marks a high point of joy. Chazal tell us that “anyone who did not witness the Simchas Bais Hashoeivah (the water-drawing ceremony on Sukkos) never saw truesimcha in his lifetime” (Sukkah 51a). Why is the joy of Sukkos so much greater than that of any other time of year?

Everyone has problems; some are great and some are smaller. However, regardless of size or number, if we focus too much on these issues, our lives will be miserable. Recognizing that physical existence is fleeting can help us brush off all of the tribulations of life and enable us to be happy in this world.

This is one of the reasons for the great simcha of Sukkos. On Sukkos, we leave our permanent homes to enter temporary ones. Our relocation to makeshift huts symbolizes the recognition that our stay in this world, too, is only temporary, and that lasting fulfillment cannot be found here. That can only be experienced in the World to Come.

SIMCHA DURING THE WAR

In order to be happy in this world, it is crucial to recognize that every situation in which we find ourselves here is, in fact, temporary. While maintaining this outlook is never easy, during the Holocaust it was even more difficult. This was certainly true for those who suffered in the camps, but it was true, to varying extents, for Jews around the globe as well.

During World War II, Rav Sternbuch was in England at the yeshiva of Rav Moshe Shneider. Many of the talmidim had parents in Europe, and when they heard about the atrocities taking place, they were afraid for their families' lives. Every day for three years, they recited Tehillim and said Avinu Malkeinu - for three years, line by line, with great concentration.

When Sukkos arrived, the bochurim were in a dilemma. On one hand, they were obligated to feel great joy, yet there was a possibility that their families were being killed. They turned to Rav Shneider and asked therosh yeshiva what they should do.

Rav Sheneider replied that Hitler can take almost everything away, but there is one thing he cannot touch: our simcha for mitzvos. The rosh yeshiva said that they should celebrate Sukkos with great joy. Every Sukkosduring those years, the bochurim were able to keep the war out of their minds and feel the joy of the chag.

GIVING TZEDAKAH

While a person who has financial stability may at times have difficulties, generally these will pass and life continues as normal. For a person who does not have the basics needed to get by, every day is difficult. For this second type of individual, simcha on Sukkos can be a real nisayon.

The Rambam writes that whoever spends a lot of money to have an enjoyable Yom Tov for himself and his family has, indeed, gratified himself, but has not fulfilled the mitzvah of simchas hachag. Only by helping out and sharing one's simcha with those in need does one really fulfill this mitzvah. By helping others, one sympathizes with their plight and realizes that his own issues are perhaps not as bad as he had thought.

Rav Chaim Vital writes that his rebbi placed great emphasis on all mitzvos, but especially on that of tzedakah. Furthermore, one of the times out of the entire year that he was most makpid to give tzedakah was onErev Sukkos. Why did the Arizal find it especially crucial to give tzedakah on Erev Sukkos more than before any other chag?

Even though Jews spend a lot of money on their Daled Minim, the malachim in Shomayim say that the reason we do so is to impress others. We need to show that we spend our money for the sake of the mitzvahand not to show off our Daled Minim. By giving money to tzedakah, we show that we are interested in making Hashem happy and not just impressing others.

SIMCHA ALL YEAR

We now understand why the Yom Tov of Sukkos is a time filled with great simcha and how celebrating it properly can help us rise above the mundane issues of our lives. Yet, when it ends, we generally return to our same old issues. How can we perpetuate the simcha of Sukkos throughout the rest of the year?

During Elul, Rosh Hashanah and the Aseres Yemei Teshuvah, we cleanse ourselves of past transgressions. We take ourselves higher and higher until we reach Yom Kippur, when our transgressions can be wiped completely away. After Yom Kippur, when we have rid ourselves of our sins, we are ready to dwell in the sukkah together with Hashem.

After Sukkos, we leave the sukkah to celebrate Shemeni Atzreres. Atzeres literally means “stop.” Stop and hold on to what you have acquired so far. Through Simchas Torah, we can hold onto the simcha of Sukkosand try to bring it with us into the rest of the year, and through the simcha of Torah, we can try to hold on to the level we can reach during Sukkos and enjoy such elevated heights every day of our lives.

* * * * *

TEASER

How can we perpetuate the simcha of Sukkos throughout the rest of the year?

Thank You! Expressing Gratitude Through Parshas Bikkurim

2010-09-12T15:56:00.002-04:00

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

IN THE BEGINNING

"Bereishis - the world was created for the sake of bikkurim, which are called reishis" (Medrash Rabbah, Parshas Bereishis).

While bikkurim is an important mitzvah, it is difficult to understand how it could justify the creation of the whole world. Wherein lies the great significance of this mitzvah?

The mitzvah of bikkurim entails separating the first fruits of a new crop, bringing them to the Bais Hamikdosh and then giving them to a kohein. As we give them, we recite Mikrah Bikkurim, thanking Hashem for the fruit. Mikrah Bikkurim concludes, “And now I have brought you the first fruit of the land that you have given me, Hashem…” (Devorim 26:10).

Herein lies the reason that the mitzvah of bikkurim justified creating the world, for it brings us to understand that the fruit, and all that we have, are, in fact, gifts from Above. Man's natural tendency is to feel that after he toiled in any job, the fruits of his labor are the direct result of his hard work. Recognizing that the land and its produce are all a gift from Hashem is no easy task, and the mitzvah of bikkurim, together with MikrahBikkurim, is a vehicle to help bring us to this recognition.

THE BAD IS ALSO GOOD

We start the Mikrah Bikkurim with a brief account of how the Jewish people received Eretz Yisroel. In the course of this story, we mention how Lavan tried to wipe us out and how Paroh attempted to do the same. Seemingly, mentioning these ominous events from our history is out of place while performing the joyous mitzvah of bikkurim. What purpose does this serve?

Chazal tell us, “Just as a person must thank Hashem for the good, he must also feel grateful for the bad” (Brachos 54a). While thanking Hashem for an abundant crop is easy, recognizing His goodness when bad things happen is not so straightforward. Man's natural tendency is to categorize what he sees as bad as the “dark side” and simply try to forget about it, brushing it under the rug.

When bringing bikkurim to Yerushalayim, we are at the height of joy over the new crop and all of the good that we received that year. This time is the perfect opportunity to recognize that this is only a small part of Hashem's greater plan, and that every single thing He does is equally good. We grab the moment and channel our joy into seeing that everything that He does for us is good.

GIVING TO A KOHEIN

Bikkurim are one of the many presents that we give to a kohein in exchange for his service in the Bais Hamikdosh. At first glance, there is no connection between thanking Hashem and giving the kohanim this fruit. However, if we look deeper, we will see that giving to the kohein is also part of thanking Hashem.

Shevet Levi, which includes the kohanim, was set aside to be completely dedicated to Divine service. The Jewish people are given a partnership in their holy work through the mitzvos of terumos, maaseros, and all of the other gifts that the Torah obligates us to give them. This way, even a Jew who is busy all day with his work has a chance to connect to the Torah and avodah of the kohanim.

Because the kohanim are the ones who bless the people, we can recognize that the blessings we receive are a direct result of the gifts we give to them. This is a further expression of our realization that the fruit did not come from our own toil, but rather that the blessing of the kohanim, together with our partnership in their Torah and avodah, were the true cause of our success.

This is why we address the kohein by saying, “Hashem Elokecha” (Devorim 26:3), saying “your G-d” and not “my G-d.” In doing so, we express humility and recognition that the special service of the kohanim is what brought our success. Wording our thanks in this way helps guard us from the feeling of kochi ve'otzem yodi, that it was our own strength and wisdom that brought our success.

On another level, a person cannot properly enjoy Hashem's goodness if he keeps it all for himself. Only by sharing with others can one really feel true joy. For this reason, we conclude the Mikrah Bikkurim by saying, “We rejoiced in all of Your goodness that You gave us and the Levi…” (Devorim 26:3).

LIFTING UP THE TORAH

After Parshas Bikkurim, the Torah describes the blessings and curses that the Jewish people would receive on Har Grizim and Har Eivel. The Torah concludes the list of curses with, "Cursed is the person who does not raise up the Torah" (Devorim 27:26). What is the deeper meaning of this verse and how does it relate to Parshas Bikkurim?

Parshas Bikkurim taught us that the way to thank Hashem for all of His goodness is to give to the kohanim, who are dedicated to His service. Yet, even if a person is entirely dedicated to serving Hashem, he is still missing a crucial part of his Divine service and has not fulfilled his obligation unless he “lifts up the Torah.” The Ramban quotes the Yerushalmi:

“Can the Torah really fall that it needs to be raised up?…Even if a person learned, taught, kept, and performed all of the mitzvos of the Torah, and was a complete tzaddik, if he had the ability to protect it from the resha'im who try to destroy the Torah and he did not, this person is still included in the Torah's injunction, 'Cursed is the person who did not lift up the Torah.'”

On one hand, the Torah has reached new heights today. There are many yeshivos and Torah institutions, and Torah is being learned by many people with great fervor. This is certainly a great kiddush Hashem.

At the same time, the number of those trying to uproot the Torah is also at an all-time high. From all sides, misled Jews are attempting to destroy the sanctity of the Torah and Klal Yisroel and knock the Torah down. It is incumbent on gedolei Yisrael and anyone who has the power to thwart these individuals to do what they can to lift up the Torah in the face of such threatening and dangerous behavior.

One might feel a sense of despair when looking at the great numbers that the anti-Torah camp has on their side, and the extent to which they have managed to distort Torah values. In truth, our outlook should be just the opposite. Our greatest hope lies in the time when the situation reaches rock-bottom.

Rav Yisroel Salanter left Vilna and traveled to Paris to take the position of rov. When asked what prompted him to make such a move, he replied, "In Vilna, they are in the middle of their fall, and there is little that can be done to prevent it. However, in Paris, they have already reached the end, and bringing them back to teshuvah will be much easier."

In our days, the world has reached such spiritual deprivation that Jews are coming back to Torah en masse. Bringing our brethren back to Judaism and lifting up the Torah are certainly within our grasp. As we approach the Yom Tov of Rosh Hashanah, when we will be judged regarding what we did to help Klal Yisroel, every Jew should ask himself what he has done to raise up the Torah and what more he can do from here on. It's never too late.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

TEASER

Every Jew should ask himself what he has done to raise up the Torah and what more he can do from here on. It's never too late.

Pardon Me , Getting Ready For Rosh Hashanah

2010-09-05T15:53:00.000-04:00

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

MAJESTY BEFORE PARDON

Rosh Hashanah is the Day of Judgment. Logically, it seems that this should come after we have already repented on Yom Kippur. Why, then, is the actual order the exact opposite, with Rosh Hashanah preceding Yom Kippur? We can gain a deeper appreciation of the order of these two Yomim Tovim from the following analogy.

There was once a person who violated the law of the king many times. He was finally caught, arrested, and sentenced to be hanged. Before he was killed, the guards told him that he would not be given the opportunity for pardon, since he had transgressed the king's will many times, but before he is hanged, the king himself would come to him and hear whether he deserved clemency.

When the king arrived, he asked the prisoner why he had broken the law so many times. The accused replied, “While it is true that I acted improperly on many occasions, this was because I did not know the greatness of the king.” He added that now, since he had seen what a glorious monarch he has, he would never even consider acting improperly.

The king accepted his argument and let him free. However, he was told that from now on, he should be extremely careful. Breaking the law even one more time would be punished with immediate hanging.

So, too, during the course of the year, on many occasions we are lax in our Torah observance. We have strayed so far away from where we are meant to be that we do not really understand Hashem's greatness. However, we do realize that during the days between Rosh Hashanah and Yom Kippur our lives are at stake, and we ask Hashem for pardon.

On Rosh Hashanah, the Shechinah is close to us, and after the experience of having truly felt this Divine Presence, we can say honestly that we will try not to sin anymore. Hashem accepts our pleas and gives us more time. If during the Aseres Yemei Teshuvah we take the opportunity to fix our ways, then we are given another chance for the upcoming year.

For this reason, there is no aliyah l'regel on Rosh Hashanah. During the other Yomim Tovim, we need to go up to Yerushalayim and the Bais Hamikdosh to experience closeness to Hashem. On Rosh Hashanah, Hashem is with us, and wherever we are, we can feel His Presence.

RECOGNIZING THE KING

As explained in the previous section, one reason that Rosh Hashanah precedes Yom Kippur is that recognizing Hashem's greatness can help us achieve pardon. However, there is another, more fundamental reason: without Rosh Hashanah beforehand, Yom Kippur would be almost meaningless.

All year long we transgress, and then the Yomim Noraim come and we hope to do teshuvah. Turning straight to Hashem without prior preparation could potentially be worthless. Even after our repentance, what prevents us from slipping back into our old ways?

On Rosh Hashanah, by saying Malchios, Zichronos and Shofros, we strengthen our emunah regarding Hashem's absolute authority over every inch of the universe. After we have achieved this level of recognition, we can do teshuvah properly. Only once these fundamental principles of Judaism are engraved on our hearts can we hope that our teshuvah will make a lasting impression, and that we will sincerely change our ways.

MONARCHY VS. DICTATORSHIP

We have now offered two reasons why Rosh Hashanah comes before Yom Kippur. The first is in order to recognize His greatness, for this will help enable us to do teshuvah in the present moment. The second is to plant emunah in our hearts so that we should not sin again in the future.

In order to properly grasp Hashem's Kingship, we must know that there are two types of rulers. A melech, king, refers to a leader who is accepted by his people. A moshel, on the other hand, is a dictator, who usurps power to further his own interests.

If we choose to make Hashem our king, then we will receive the benefits and freedom of a monarchy. However, if we do not accept Hashem as our king, He will be forced to take the role of a moshel. Under such circumstances, we will have to suffer the consequences of a dictatorship.

On Rosh Hashanah, the choice stands before us which type of rulership we will choose. We should spend all our time involved with tefillah, Torah and chesed, and not waste a moment of this precious day. In doing so, we show that Hashem is our King, and we will benefit from His gracious rule.

DEAD OR ALIVE

On Rosh Hashanah, the books of life and death are open in front of Hashem, and which one we will be inscribed in depends on how we act during these days. Yet, many extremely wicked people stay alive from year to year even though they do not mend their ways. How can we understand this phenomenon?

The judgment on Rosh Hashanah is not merely whether one's physical existence will continue. Rather, on the Yom Hadin, a person is judged vis-à-vis his spiritual status. If his main purpose in life is to get to the World to Come, then he is deemed alive. If, however, his main focus in life is physical pleasures of this world, he is labeled dead and his judgment will be shaped by that status.

This is what we mean when we ask for life between Rosh Hashanah and Yom Kippur. We say, “Remember us for life, for Your sake, the living Hashem.” Wanting life purely for Hashem's sake means that we are asking for a life filled with opportunities to do mitzvos. Our physical needs, which must be taken care to achieve this end, are only one detail in this request for life that we ask for.

ANGELS' SONG

On most Yomim Tovim, we recite Hallel. Chazal tell us that on Rosh Hashanah, since the books of life and death are open in front of Hashem, singing Hallel would not be appropriate. Instead, we express our closeness to Hashem through the beautiful tefillos of the day.

Tosafos notes that while we do not recite shirah, the malachim do sing this prayer. At first glance, the words of Tosafos are extremely difficult to comprehend. If Hallel is not appropriate for us at this time, why should the malachim sing it?

On Rosh Hashanah, the entire world is judged and, at times, very harsh punishments need to be meted out for the upcoming year. We cannot sing Hallel, for our outlook is limited, and we could not possibly fathom the full extent of such judgments. During such tough moments, singing Hallel would be completely out of place.

The angels, however, have a much broader scope of vision and understand why everything that Hashem does is ultimately for the best. For them, there is no contradiction to sing Hallel even while the harshest judgment is transpiring. It is for this reason that they are allowed to sing this song of praise on Rosh Hashanah.

REMEMBERING AKEIDAS YITZCHOK

One of the central themes of Rosh Hashanah is remembering the sacrifice of Yitzchok. We repeatedly ask Hashem not to forget this auspicious event. Our prayers beg the question: Hashem remembers everything, so why must we ask Him not to forget this?

Although the Al-mighty will certainly always remember Akeidas Yitzchok, there is a reason that we repeatedly ask Him to remember it on the Yom Hadin. Before Avrohom was able to even graze his son, an angel stopped him, and Yitzchok came out of the Akeidah without a scratch. Yitzchok was unscathed, yet Hashem viewed Avrohom's act as if he had actually sacrificed his son on the altar.

On Rosh Hashanah, we ask Hashem to look at us in the same light. Even if we have not made significant changes in our lives during the days preceding Rosh Hashanah, nonetheless, we ask the Al-mighty to see us as he viewed Avrohom. Since it is our deepest inner desire to make these changes, we turn to Hashem to look at us like we have already made them.

This connection to Akeidas Yitzchak is further expressed in the sacrifices of Rosh Hashanah. On all other festivals, we are instructed to offer numerous korbanos as part of the service in the Bais Hamikdosh. Regarding Rosh Hashanah, we are told “va'asisam,” that we should each make our very selves a sacrifice.

As Rosh Hashanah draws closer, we may feel very far away from this lofty goal. Even if the yeitzer harah tells us that there is no hope, we should strengthen ourselves to keep going and to accomplish whatever we can. During these days, when the entire world is steeped in impurity, our service is especially dear to Hashem, and anything we can do, any positive step at all, is very, very precious to Him.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

TEASER

Our service is especially dear to Hashem, and anything we can do, any positive step at all, is very, very precious to Him.

Forgetting Hashem

2010-08-06T10:43:00.000-04:00

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

ABOMINATIONS IN YERUSHALAYIM

Guard yourself lest you forget the Almighty… (Devorim 8:11).

The entire world trembles as every passing day brings Iran closer to nuclear capability. However, Torah-true Jews do not have the slightest fears regarding Iran. We know that without Hashem's consent, they cannot lift a finger against us.

What are we worried about? The posuk warns us that what we must fear the most is the possibility that we may forget the Almighty. If this happens, then we really have something to fear.

The Smag writes that forgetting Hashem is a Torah prohibition. How do we make sure we avoid this transgression? If Divine honor is being trampled on, we must take action to protect it. Otherwise, we have forgotten the Almighty.

The posuk in Parshas Ha'azinu writes that to'eivos, abominations, yach'isuhu, arouse the anger of the Almighty. Rashi explains that this refers to the abominations of same-gender marriages. There is no other transgression that Hashem considers as much of an affront to His honor, and it therefore elicits such a harsh Divine response.

On the 18^th of Av, in the holy city of Yerushalayim, there was a parade of those who are guilty of this very abominable act. We can only imagine the level of Divine anger that was stirred up by this event. What can Jews in Israel and around the world do to counter the spiritual damage that took place and to save our entire nation from the great catastrophe that this could cause?

THE DANGER OF KEEPING QUIET

There are pesukim in Yechezkel that warn of the great retribution that will come about if there are such abominations in Yerushalayim: the entire population would be killed. At the time of these warnings, the Jewish people did not listen, and eventually Divine patience ran out and a decree was handed down for all of the transgressors to be killed.

The Gemara in Maseches Shabbos (55a) states that this instance was the only time in the history of Klal Yisroel that Hashem rescinded a positive decree. These abominations that took place during the times of Yechezkel were similar to the acts of those who marched in Yerushalayim on the 18^th of Av.

At that time, Hashem made a gezeirah to destroy all of the resha'im, but to put a tuf on the heads of the tzaddikim. The Soton went to Hashem and pointed out that the tzaddikim didn't protest all of these abominations. Hashem replied that even if they had said something, it would not have helped. The Soton continued his accusation and said that although this may be true, the tzaddikim did not know that, so they should have taken action.

Hashem did not argue with this claim of the Soton, and responded by rescinding His decree to protect the tzaddikim from being killed along with the resha'im in this gezeirah of destruction. In no other case in history did Hashem rescind a positive decree. History tends to repeat itself, and if we keep quiet, we may find ourselves in a similar situation.

AN OBLIGATION TO PROTEST

At Har Sinai, the malachim told Hashem not to give us the Torah, for we were destined to violate it. While their prediction was accurate, Klal Yisroel replied to the malachim that they acceptedarvus, i.e., responsibility for the sins of all future Jews, and it was under these conditions that Hashem agreed to give us the Torah. Since we have accepted responsibility, even though we are not actively marching in this parade, we are responsible for the actions of those who are.

Tosafos in Maseches Shavous writes that if a talmid chochom is quiet and does not give evidence that he knows, it is as if he did the act himself. So, too, if we sit by quietly while an abomination happens, we will be held accountable for it as if we had done it ourselves. We must do what we can to stop future events.

Other Torah luminaries agreed with the importance of protesting this abominable display. When Rav Yosef Shalom Elyashiv was asked whether Jews should attend the protest, he replied, "The Torah says that when abominations take place, one must make a protest. What can I add to the words of the Torah?”

FIGHTING AMALEIK

The war against Amaleik continues in every generation. Amaleik completely denied the existence of Hashem and laughed at Him. They took the milah of Jews and threw them to the Heavens, implying that that is where this mitzvah belongs.

Rav Chaim Brisker said that the Rambam writes that the mitzvah of destroying Amaleik is to destroy the zeicher of Amaleik, not just the seed of Amaleik. Anything that has to do with Amaleik is included in this prohibition. The animals who are parading today are not only zeicher Almaleik. They are Amaleik.

Chazal tell us that Amaleik comes when Klal Yisroel is weak in Torah learning. Targum Yonason says that this is what Eisav had in mind when he said that he would kill Yaakov when Yitzchok died. It was because Yaakov would not be learning Torah then. Even if Yaakov would be learning, he could not be learning b'iyun. Under such circumstances, he was vulnerable.

The Torah states that if we allow abominations, the Shechinah will leave us. Women also have to strengthen themselves to prevent the strengthening of Amaleik. Inappropriate clothing fuels the power of Amaleik. Every Jew has to look into his or her own life and try to eliminate what they are doing that might have had a part in bringing this abominable parade to Yerushalayim.

PROFANING YERUSHALAYIM

During the time of the Vilna Gaon, there lived a famous righteous convert whose name was Avrohom ben Avrohom. He was from a distinguished family of religious non-Jews, and they were appalled by his decision to convert to Judaism. For his betrayal to the faith, he was sentenced to be burned alive.

Right before the ger tzedek was about to be killed, the goyim said that if he would make the smallest sign of agreement with the religion of the notzrim, they would release him. The ger tzedekreplied that he was not willing to engage in even the smallest act of agreement, and Avrohom ben Avrohom died a death of complete kiddush Hashem. The Vilna Gaon commented that, at that moment, the power of the Soton was weakened.

On the other hand, when great chillul Hashem takes place, the power of the Soton is strengthened. This is what happened on the 18^th of Av when this abominable parade took place in the holy city. The Yerushalayim of 4 p.m. on the 18^th of Av was not the same Yerushalayim as that of 8 p.m., after it was profaned by the parade.

In our days, we are suffering through a bitter golus, and the pain of the Shechinah is great. Some rabbonim said that we should not protest the parade because it will cause people to speak about things that are an abomination. While this sounds logical, remaining silent actually makes these issues even worse.

From the story of the ger tzedek, we see that the mere presence of these people here in the holy city strengthens the forces of impurity in Yerushalayim. The entire city is threatened by this. If we sit back silently, these forces will quietly grow stronger and stronger.

BIRTHPAINS OF MOSHIACH

Rav Yochanan, who experienced the death of ten of his children, said he could not withstand the pain of chevlei Moshiach. These words are extremely difficult to understand. What could be worse than having ten children die?

Rav Elya Lopian, in the name of Rav Simcha Zissel, explains that Rav Yochanan was afraid that he would not be able to stand the nisyonos of the End of Days.

Having such an abominable parade marching through the streets of Yerushalayim is surely included in the events that Rav Yochanan feared.

On the 18^th of Av, the Creator of the Universe was disgraced in His holy palace. By protesting, we show that we also share in His pain. Whatever we can do, we are responsible to do.

One tumah brings another tumah. If we sit by silently and let this happen, then it will get worse and worse. We must do what we can to stop these types of events.

This year's parade was much larger than last year's parade. Next year, they are planning an even bigger parade. They want to bring people from all over the world to flaunt their abominations.

The Torah warns us about forgetting Hashem, and, as mentioned above, one of the greatest expressions of ignoring Hashem is standing by quietly while Divine honor is trampled upon. Every Jew, both inside and outside of Israel, should try and feel the great pain that the Shechinah suffered from this abomination that took place in Yerushlayim, and try and do teshuvah for the transgression that may have helped bring it about. In this way, we will merit to see the great revelation of Divine honor soon.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

TEASER

If we sit back silently, these forces will quietly grow stronger and stronger.

Tefilos515

2010-07-31T23:15:00.000-04:00

The Unanswered Tefilos of Moshe Rabbeinu

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

• • • • •

No Admission

“And [Moshe Rabbeinu] beseeched Hashem…” (Devarim 3:23)

Hashem decreed that Moshe Rabbeinu could not enter into Eretz Yisrael. Although Moshe was the eved Hashem par excellence, he did not accept the decree without a struggle. Moshe Rabbeinu offered 515 tefilos in attempt to overturn the verdict, but despite all of his efforts, the decree remained intact.

This whole episode is extremely difficult to understand. Seemingly, such sincere prayer should have produced the desired results, so why was this particular request met with such a strong negative reaction?

Even more astounding is that the Almighty Himself tells Moshe Rabbeinu at a certain point not to say even one more tefilah, for after number 516, He would have had to let him in. If just one more prayer would have caused Hashem to change His verdict, there must have been a fairly strong argument to allow Moshe access to the Promised Land, so why was Hashem so adamant not to grant him this?

And yet another question arises: After telling Moshe that he cannot come into Eretz Yisrael, the pasuk concludes with the word “laimor.” Chazal tell us the presence of laimor indicates that this passage is something that should be written in the Torah. Why was it so important that this command be recorded?

Let us try to understand the deeper message of this difficult parsha.

Living Outside of Israel

“Hashem was enraged against me for your sake…” (Devarim 3:26)

On a number of occasions, Moshe Rabbeinu had protested Hashem's harsh punishment of the Jewish people. At times, the Almighty had acquiesced, and at times not, but we do not find a case besides this one where He was angered by such behavior. What caused Him to get so upset on this occasion?

At this auspicious moment, when the entire Jewish nation were entering the land of Israel, Hashem wished to set a precedent for all future generations. Lest people claim that the Torah can only be kept in Israel, the life of Moshe Rabbeinu would show otherwise. Moshe was the holiest Jew who ever lived, and he never set foot into the land.

For this very reason, Moshe Rabbeinu was buried in front of Ba'al Peor. The Medrash explains that the idol of Ba'al Peor represented the philosophy that a person should blend into his surroundings. They suggested that if a Jew finds himself in a more lenient society, he should drop all previously adhered-to convictions.

Moshe Rabbeinu's burial comes to dispel this erroneous way of thinking. Torah is above time and place, and no matter where a Jew finds himself, In Israel or in a barren desert, a Jew continues to live his life according to the elevated standards that Hashem set for us.

The irreligious Zionists claimed that the most important mitzvah is living in Israel. Jews could remain being mechalel Shabbos and eating pork, as long as they helped build Israel through their labor or contributions. By keeping Moshe Rabbeinu outside of Israel, Hashem intended to show us all that Eretz Yisrael is a means and not an end, thus dispelling this erroneous philosophy, which laid the groundwork for the shemad of millions of Jews.

Don't Stop Davening

Chazal tell us that if a person davens and is not answered, he should not give up – that even if a person does not see results from his prayers, he should still continue. No matter what transpires, a person should remain persistent.

The Almighty told Moshe Rabbeinu that if he offers one more prayer, He will have to give him what he is asking for. Through Moshe's 515 tefilos, Hashem was subtly showing us that even after that many prayers, a person should not give up. At times a person may just need 516 tefilos to be granted his request.

A second lesson that we can extract from Moshe Rabbeinu's prayers is that tefilah should be said b'tachanunuim, from the depths of one's soul. Requests made merely to discharge one's obligation are not considered to be tefilah. Crying out to Hashem with all of one's heart is what brings results.

Torah Leadership

We have offered some answers to the question of why Hashem did not want Moshe Rabbeinu to come into Eretz Yisrael, but another question remains: Why did Moshe Rabbeinu want to come into the land so badly in any case?

Chazal tell us that Moshe Rabbeinu's intentions were to fulfill the mitzvos of Eretz Yisrael. Although this is certainly a worthwhile reason, it is difficult to understand how this would justify putting up such a fight against the Divine decree – especially since in all other cases, Moshe Rabbeinu showed complete and consistent subservience to the Almighty's will.

Am Yisrael is an am kasheh-oref, a stiff-necked people. This attribute manifests itself in two ways: While the Jewish people tend to remain very stubborn before accepting something that is not proven truth, at times they will show the same attribute by refusing to accept Hashem's decrees.

Moshe Rabbeinu knew how difficult it was to lead the Jewish people. Getting them to accept upon themselves many new mitzvos would not be an easy task, and he felt that he was best suited for the job.

For this reason, Aharon did not dispute the ruling of the Almighty that his younger brother should be appointed the position; he understood that he was not as capable as Moshe to lead Klal Yisrael, so he accepted the Divine decree with love.

While Moshe Rabbeinu had great leadership qualities, Hashem did not think that this outweighed the other reasons for refusing him entry into Eretz Yisrael. Instead, the Almighty instructed Moshe to strengthen Yeshua, to teach him and give him all he could; this way, Moshe Rabbeinu's talents would be infused into his faithful talmid, enabling him to perform his challenging task properly.

We might long for the Gedolim of previous generations, saying to ourselves, “If only this Gadol were still alive, life would be different.” In truth, however, Hashem gives every period in Jewish history Torah leadership according to the needs of that time. We must be thankful for the Gedolim of our generation and be happy that the Almighty continues to bestow us with Torah leaders who understand the needs of their respective generations.

(Rabbi Travis is Rosh Kollel of Kollel Toras Chaim in Yerushalayim and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy – A Daily Tefilla Companion" a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Sternbuch's weekly shiurim on the parasha are now available as a sefer entitled "A Voice in the Darkness". For more information about his work contact dytravis@actcom.com.)

Jurisprudence

2010-07-26T14:10:00.002-04:00

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

PRIORITIZING

“Do not show favor in judgment, listen carefully to small and large cases, do not be afraid of anyone, for mishpot is in the jurisdiction of Elokim…”

Sefer Devorim starts off by describing the type of judicial system that we should establish. After listing a number of requirements, the Torah substantiates its requirements by writing that mishpot is in the jurisdiction of Elokim. What is the deeper meaning of this idea?

Moshe Rabbeinu is instructed to set up these courts, and to find judges who can decide cases between one Jew and another. On the surface, it might appear as though this mitzvah pales in comparison to Shabbos, kashrus, and other such Torah commandments that govern man's direct relationship with his Creator. These are the areas that would seem to deserve much more focus and attention.

For this reason, the Torah states the direct association between mishpot and Elokim. In connecting judicial law to His Divine name, the Torah is saying that someone who downplays the mitzvosinvolving interpersonal relationships should recognize that his actions are an affront to Elokim. This is why the neviim repeatedly warned the Jewish people to make sure that they were not lax regarding this category of mitzvos.

UNPAID DEBTS

There is also a more hidden aspect to this association: On occasion, a person might come to bais din thinking that he has an open and shut case, one hundred percent sure that he will be victorious. Yet, when the p'sak is issued, it is actually his opponent who is rendered the victor. How can he come to terms with what seems to be a clear perversion of justice?

The Zohar explains that this is the deeper connection between mishpot and Elokim. At times, there are debts that need to be repaid from other gilgulim, i.e., previous occasions that we lived in this world. Through some minor financial losses in this world, Elokim makes sure that a person can go into the next world free of previous debts.

Every Jew who experiences seemingly undeserved suffering in this world should keep the above concept in mind. Nothing in this world is for naught. Any travails that a person experiences during his lifetimes lessen the necessity for punishment in the next world.

Rav Sternbuch remembers seeing Rav Mordechai Pogramansky during the last days of his life. Although Rav Pogramansky was stricken with stomach cancer, was already blind, and suffered from unbearable pain, he did not complain at all. On the contrary, he pleaded with Hashem that He should allow him to pay off all of his debts in this world and come to the next world clean.

Rav Pogramansky's actions are certainly an extremely high level and far beyond the reach of most Jews in this generation. Yet, there is an important message in his words, even for us today. All of Hashem's actions are just, and if we can swallow what He sends us, we will definitely be remunerated with acceptance in the next world.

IN THE SHADOWS OF CHURBAN HABAYIS

Perhaps the greatest punishment that the Jewish people have received as a nation was the destruction of both the first and second Botei Mikdosh. On Tisha B'Av, we spend the entire day recognizing this tragedy. Yet, our mourning goes far beyond that: Tisha B'Av is also the day to remember all of the many tragedies that Klal Yisroel has experienced throughout history.

The Medrash describes Tisha B'Av as a day of mourning and as a mo'ed, a festival. We can understand why Tisha B'Av is viewed as a sad day, given all of the travails we suffered on that day, but what about Tisha B'Av classifies it as a festival?

When the Bais Hamikdosh stood, Divine judgment was much stronger. Since we were able to witness constant miracles there, any doubt in emunah was considered a major breach in our relationship with Hashem. Transgressions during this time quite seriously aroused His anger, and the attribute of din was very prominent.

After the destruction of the Bais Hamikdosh, the full extent of the Shechinah's Presence is no longer felt. Because of this, Divine retribution is much less harsh. While His face is hidden, Hashem expects much less of us.

For this very reason, Tisha B'Av is also considered to be a festival. In today's world, where the Shechinah is almost completely veiled, any mitzvah we perform is considered a major accomplishment. Even the smallest act is looked upon as something extraordinary.

On the other hand, because there is so much impurity in the world, our transgressions are viewed as less serious. What once required many fasts and other forms of abstention to gain atonement can now be achieved with relative ease. The same destruction that is a reason to mourn can simultaneously be viewed in a different and more positive light.

As we approach the coming of Moshiach, we can strengthen ourselves by keeping the dual nature of this time in mind. We should never let the craziness of the world around us pull us into the abyss of modern day society. Our lowly state should not be a cause for depression. Rather, we should use it to lift ourselves up and empower ourselves to strive forward during this final chapter of Jewish history.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

TEASER

The same destruction that is a reason to mourn can simultaneously be viewed in a different and more positive light.

Deep Secrets

2010-07-08T19:42:00.000-04:00

The Hidden Meaning of Klal Yisroel's Journey's Through the Dessert

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

MORE THAN MEETS THE EYE

“These are the journeys of the Jewish people…” (Bamidbar 33:1).

At first glance, Parshas Masei appears to be one of the most uneventful parshiyos of the whole Torah. Why does the Torah have to tell us about all of the journeys that the Jewish people made during their time in the midbar? Furthermore, what is the point of giving names to all of the places where they rested?

The Raavad (Adiyos 2:9) explains that when Moshiach comes, the Jewish people will not be taken straight into Eretz Yisroel. As the novi Yechezkel writes, “I will take them through the desert of the nations.” Rashi on that posuk says that this refers to Klal Yisroel's travels through the desert when they left Mitzrayim. What is the deeper connection between these journeys and the time of Moshiach?

From Rashi we see that all of the difficulties that the Jewish people endured during their travels in the desert left a lasting effect on the world, which will only be fully recognized when Moshiach comes.As a result of all of our traveling in the desert, Klal Yisroel gained the ability to survive the long journey through the golus, which is comparable to a midbar. These journeys gave us the tools that we need to be successful in all of the difficult nisyonos that we face during these trying times.

All of the tribulations that we encounter today are, in fact, hinted to in the 42 journeys that the Jewish people made whilst in the desert. These 42 maasa'os also parallel the 42 letters of one of Hashem's names. Is there a connection between these two remazim?

Everything that takes place in the world is Divinely orchestrated. This is what is hinted to by the number of journeys, which is equal to the numerical value of a Divine name. When Moshiach comes, the gates of wisdom will be opened up and we will merit to understand how every single tribulation that Klal Yisroel endured during our time in golus was with great Divine precision, and each one stemmed directly from Hashem.

TAKING A BREAK

Parshas Masei lists each of the journeys of the Jewish people during their forty-year sojourn in the desert. Why, then, does the Torah also list the places where they rested? Seemingly, this has nothing to do with their travels...

During these forty years, the Jews were on their way to Eretz Yisroel. Since they were traveling for the sake of a mitzvah, the Torah considers them to be actively journeying even while they were taking a break. Resting in order to have the strength to complete a mitzvah is also called doing a mitzvah.

Internalizing the message of this parsha will help us view life differently. All of one's time in this world is a journey to the next. In this light, everything that one does while here is preparation for his true dwelling in Olam Haba.

This is what Chazal meant when they said that talmidei chachomim do not have rest in this world. Every moment of their lives is channeled to reaching higher and higher levels of spiritual perfection. They are constantly on the move to their true destination in the World to Come.

A wealthy Jew once visited the Chofetz Chaim and was shocked to see the austere quarters that he resided in. When he asked the Chofetz Chaim where all of his furniture is, the Chofetz Chaim surprised him by posing the same question to him. When his visitor replied that he was traveling and could not take all his furniture with him, the Chofetz Chaim explained that he was also just passing through this world and did not want to load himself up either, as that might make his journey more difficult.

TALMIDEI CHACHOMIM

“The desert will rejoice…” (Yeshayahu 35). What is the reason for this simcha? The Medrash on Parshas Masei explains that in the future, Midbar Sinai will be rewarded for hosting all of the Jewish people during their time in the desert.

The Medrash then takes this idea one step further: If the desert was rewarded so grandly for its involvement with the Jewish people, then a person who hosts a talmid chochom in his home will receive even greater compensation. We cannot even fathom the reward for this.

Why is hosting a talmid chochom such a great act? Having a great Torah scholar in one's home elevates his entire residence. Hashem views it differently because of the talmid chochom who is residing there.

The places in the midbar where Klal Yisroel stayed were written in the Torah and thus publicized and recorded for all of eternity. So, too, someone who hosts a talmid chochom in his home turns it into an achsanya shel Torah, an encampment of Torah where the Shechinah dwells. His residence gains universal acclaim and he will merit to see the fruits of his actions for all of eternity.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

TEASER

Every moment of their lives is channeled to reaching higher and higher levels of spiritual perfection.

Reconciling Opposites

2010-06-23T18:32:00.000-04:00

Parah Adumah Helps Us Understand the Current Situation in Eretz Yisroel

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

UTILIZING ARROGANCE

Parah adumah is the chok of the Torah, for it simultaneously purifies the impure and makes the pure impure. While even Shlomo Hamelech could not fathom the full depths of this seemingly contradictory functioning, this mitzvah alludes to very deep concepts that even we can appreciate.

In the application of the parah adumah, we find more opposites. The parah was first burned and mixed with water, and then applied with the branches of a cedar tree (erez), hyssop (ezov), and scarlet (tolas). The cedar tree is the tallest of all plants and hints to the attribute of gaavah, haughtiness, while hyssop and scarlet are from the smallest of shrubs and are reminiscent of anavah, humility.

Arrogance is extremely harmful, and is generally considered to be one of the worst middos. However, in certain situations, there is a place for it, and it can be harnessed for the good. If used properly, it can help elevate a person to the highest levels.

When a person starts learning Torah, there is a massive amount of knowledge in front of him, but he knows almost nothing. Looking objectively at his own talents versus the challenges that lie ahead of him could cause him to drop the whole endeavor and give up. At this point, a person is allowed to feel a certain amount of haughtiness, for this can act as an impetus to push him to become a gadol baTorah.

Once a person has acquired a certain amount of Torah knowledge and recognizes what it means to be a talmid chochom, he should try to reverse his feelings. At this point, he should work on humility and recognize how miniscule he is vis-à-vis his Creator and the rest of the Torah that lies in front of him. This attitude will give him more siyata diShmaya and help him achieve much higher levels of Torah understanding.

Using the above concepts, the Baal Shem Tov explained what is hinted to in the seemingly contradictory nature of parah adumah. Arrogance has the power to purify the impure at the beginning of their endeavor to become a talmid chochom. Overestimating one's abilities will save a person from the feeling of despair that he will never achieve anything.

However, once a person has reached a level of understanding regarding what Torah is really meant to be - once he has attained some purity - then haughtiness becomes a dangerous attribute. At this point, the very same attribute that he initially used to elevate himself in his Torah learning - to purify the impure - can now cause him to become impure and to plummet to the lowest depths. He should try to swing to the opposite extreme and work on humility.

DANGER OR PROTECTION

We can understand the seemingly contradictory nature of the parah adumah in another light. Chazal reveal that Torah can be a sam hachaim, an elixir of life, or a sam hamovess, a deadly poison. When a person recognizes that Torah is the word of Hashem, and he uses his learning to bring himself closer to his Creator, then Torah has life-giving qualities. Even someone who is currently considered impure, as a result of transgressions, can be elevated to the highest level.

However, if a person learns Torah as he would any other wisdom, Torah becomes extremely dangerous. A person can use his knowledge to embarrass others and transgress in various ways. Even a tzaddik can become impure as a result of learning Torah with corrupt intentions.

Based on this, we can understand another difficult parsha of the Torah. Chazal tell us that when Yisro offered Moshe Rabbeinu the chance to marry his daughter Tziporah, he made a stipulation that their first child should become a priest to idol worship. After Yisro gave up a life of idolatry, how could he request that his grandchildren follow the same path that he abandoned?

Yisro recognized the danger of learning Torah for the wrong reasons. He felt that one should first try and grasp the futility of all other paths. Once a person comes to the understanding that all other ways are wrong and that Torah is the way to properly live one's life, then he could embark on learning Torah with the correct attitude without running the risk of it being a sam hamovess.

Although Yisro was correct in his perception of learning Torah for the right reasons, his methodology was mistaken. First, a person must internalize “ain k'Elokeinu” - that there is no other power in the world aside from the Almighty - and only then can he grasp “mi k'Elokeinu,” the deeper understanding of His existence. A person who starts off his search for truth by trying to negate all of the mistaken ideologies that exist in the world might be drawn after them in the process and wind up actually more distanced from Torah.

DIFFICULT QUESTIONS

People who follow Yisro's ideology and have not completely internalized “ein k'Elokeinu” might ask, “Where was the Almighty during the Holocaust? How could He stand by silently during the slaughter of millions of Jews, including women, children and cripples?” These and other similar questions plague them and do not allow them to achieve complete emunah.

“His [the Almighty's] thoughts are not ours.” His thoughts are not on the same plane as ours, and we cannot hope to fathom the depth of His intentions. We must realize that just as we cannot comprehend the parah adumah, we cannot achieve a complete understanding of Hashem's ways in this world.

The Chofetz Chaim compares this to an out-of-town guest who comes to shul for Shabbos. He sees aliyos being handed out, and at first glance, he thinks it is random and concludes that there is no reasoning behind this allotment. Why is a simple person receiving an aliyah, while an esteemed rov is not honored?

The Chofetz Chaim explains that the confused guest does not realize the broader spectrum of what is going on in that shul. Next week, the rov is making a bar mitzvah for his son and will receive an aliyah then. The simple person has not been called up to the Torah in the past six months and is therefore getting an aliyah this Shabbos.

So, too, explains the Chofetz Chaim, we are not in touch with the full gamut of what is taking place in this world. We see life through our narrow perspective, but in truth, the picture is much broader. Only by accustoming ourselves to recognize the limitation of our vision can we hope to come to terms with life as we see it.

ERETZ YISROEL

In our days, we must also reconcile opposites and deal with difficult questions of emunah. Jews come to Eretz Yisrael to seek out a life of kedushah vetaharah, and to try to give their children the best possible chinuch of how a Jew should live his life. They are willing to live simply in order to be able to serve Hashem in His home.

In the midst of this mesirus nefesh, they find that they are thwarted by the secular government in achieving their goals. Last week, forty-three parents from Moshav Emmanuel were thrown in jail because they desired a higher level of chinuch for their children. The secular court system justified this verdict, claiming that halacha and the words of gedolei Torah must bow in the face of their ruling.

In another incident, Rav Sternbuch was violently attacked by police officers who shot gas directly in the rov's face. The rov could not see for ten minutes and needed medical attention even afterward, but, bechasdei Hashem, no lasting damage was caused. How can we understand why in Eretz Yisroel, in the palace of the King, such atrocities take place?

Rav Mordechai Pogromansky said that right before the coming of Moshiach, the final nisyonos will be regarding Eretz Yisroel. The Almighty will test whether the Jews living there are completely given over to His will. Those who successfully overcome these challenges and are faithful to Him will merit redemption.

Hashem's eyes are not on those misguided individuals who are imposing these restrictions. Rather, His eyes are focused on how we will strengthen ourselves under this persecution and use these incidents to solidify our emunah.. May we see the implementation of the true Torah leadership in Eretz Yisroel quickly.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

TEASER

The secular court system justified this verdict, claiming that halacha and the words of gedolei Torah must bow in the face of their ruling.

Korach as the Prototype of Machlokes Shelo L'Sheim Shomayim

2010-06-17T22:32:00.000-04:00

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

PORTRAYING GOOD INTENTIONS

The Mishnah in Pirkei Avos lists the dispute of Korach and Moshe Rabbeinu as the classic example of a machlokes that is not l'sheim Shomayim. At first glance, nothing could seem farther from the truth. Korach came with eloquent claims that every member of the Jewish people is holy, and outwardly appeared extremely l'sheim Shomayim.

Herein lies the deeper meaning of the Mishnah. Although Korach was motivated by a desire for honor, he portrayed sincere and pure intentions. Because Korach looked like he was acting l'shem Shomayim, his argument was more convincing than those of most resha'im, and this made him far more dangerous than others.

Korach argued that the entire congregation is holy and Hashem is betocham, amongst them. “Betocham” implied that every Jew's heart was imbued with the Divine spirit and this elevated every Jew to the highest level. In light of the great kedushah that every Jew had, they did not need Moshe Rabbeinu to be the leader of Klal Yisroel.

In more recent history, we find that the renowned Zionist Theodore Herzl used similar tactics. Herzl was a masterful speaker, and although his true agenda was to abolish any trace of Torah from the Jewish people, in his speeches he would stress the need to return to Eretz Yisroel. By latching on to such a holy concept as returning to Israel, Herzl made himself appear as if he were truly interested solely in the welfare and the strengthening of the Jewish community.

Many prominent rabbonim were taken in by Herzl's persuasive speeches and felt that, under his leadership, salvation was possible. Rav Chaim Brisker, however, stood up against him and revealed that his great sincerity was actually the greatest danger that the Jewish people of that time faced. People would flock after his idealism only to find themselves pulled away from Torah.

After the formation of the state of Israel, Herzl's true ideologies were revealed. It was clear that the primary motivating factor behind setting up the state was to eliminate Torah Judaism from Klal Yisroel. The Brisker Rov commented, “It took people seventy years to understand what my father meant.”

THE DANGER OF KEEPING QUIET

Although Korach died still holding on to his erroneous ideologies, his children repented right before their death sentence was Divinely administered. They were not held responsible for their father's actions, and their teshuvah was accepted. Chazal tell us that until this day, they have a special corner in Gehennom where they sing, “Moshe Emes VeToraso Emes.”

Seemingly, the teshuvah that Korach's children did right before they died should have been sufficient for them to merit Gan Eden. If they sincerely repented, why did they have to go to Gehennom? What is the deeper meaning of their singing shirah in the midst of Gehennom?

In truth, Korach's children recognized the false nature of their father's arguments much earlier. They should have protested their father's actions before he was swallowed up into the earth. Because they remained quiet and did not take action against their father's insidious deeds, they could not be included in the reward of the rest of the Jewish people in Gan Eden.

Right before they were swallowed into the earth, Korach's children were able to act on their recognition of their father's ways. Since they did teshuvah right before they died, they were not included in the harsh punishment of Korach and the rest of their followers. Instead, they received a middle ground, existing in Gehennom but singing the praises of the Torah.

JUST LIKE AMALEIK

How far-reaching was Korach's evil nature? The Ba'al HaTurim reveals that Korach's ideology was similar to that of Amaleik. The initial comparison seems difficult to comprehend, as the Torah considers Amaleik evil incarnate.

Amaleik's evil was not limited to their transgressions, but was inherent in their very nature. They all saw the miracles that Hashem performed, and yet they still planned a rebellion against the Almighty. Their readiness to battle G-d after seeing His strength displayed their extreme chutzpah, sheer brazenness, in the face of witnessing truth.

Korach took part and witnessed all of the miracles that Hashem did for the Jewish people when leaving Mitzrayim. This did not deter him from going ahead with his rebellion against Moshe Rabbeinu, who was personally appointed by the Almighty to lead the Jewish people. Korach's actions also showed great chutzpah, and therefore his actions can legitimately be compared to those of Amaleik.

INNER BEAUTY

After the incident of Korach, we find that, once again, the leadership of the Jewish people was challenged when part of Klal Yisroel complained and instigated the argument of whether Aharon was really worthy to direct the Jewish people. Aharon was a complete tzaddik who went quietly in the ways of Hashem and did not have the flamboyance of Korach.

Hashem commanded to take the staffs of each of the roshei shevatim, including that of Aharon to represent Levi, and to write each leader's name on his staff. Then, the staff of the individual who was fitting to lead the Jewish people would sprout flowers. What was it about this act that proved Aharon was, in fact, worthy to guide Klal Yisroel?

While Aharon might not have shared Korach's charisma - a quality that many people deem essential to good leadership - he was a complete tzaddik, which is, objectively, far more important. The proof of his righteousness was in his actions, which were the external manifestation of his exalted level. Hashem showed and attested to Aharon's inner beauty when He caused his staff to sprout elegant flowers.

Hashem demonstrated that even though Aharon was quiet in his ways, this did not inhibit what he was able to accomplish. The fruit and flowers that sprouted from his staff showed just the opposite - the quiet tzaddik who does not expend himself on boisterous statements and behavior can save his energy for mitzvos.

The Vilna Gaon writes that in the final generations before Moshiach, the leaders of the Jewish people will be from the eirev rav. In today's world, where sheker is rampant, we must be ever so careful of Jewish leaders who act flamboyantly, but whose actions are motivated by wrong intentions. Hashem should protect us from such charlatans, and help us to recognize who the true gedolim of the Jewish people are.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

The Anisakis – A Boring Bug

2010-06-17T22:31:00.000-04:00

The Life of a Bug

Recently a tiny worm called the Anisakis has made the headlines in the Jewish world. Although this bug lives a relatively placid and boring life, his claim to fame is his infestation of salmon and other fish. Let us try to understand what this controversy is about, and how his presence affects the halachic status of the fish it appears in.

The Gemara in Chulin 67b writes that bugs found in the stomach of animals and fish are forbidden. If these insects are found in the flesh of an animal, they are considered to be a part of its meat. Since they have taken residence and grown inside the meat, they are considered to be an actual part of the flesh of the animal.

In such circumstances their status differs depending if they are found in meat or fish. Meat requires shechita to permit it, and this shechita does not help permit the bugs. Therefore one can not eat the meat without first removing the bugs.

However fish do not require shechita or any other process to render them permitted. Since these bugs are considered part of the actual flesh of the animal, they take on the same halachic status as the flesh of the fish. Therefore the Gemara, Rishonim and the Shulchan Aruch 84,16 rule that bugs found in the meat flesh of fish are mutar to eat.

Thus these fish worms present us with a fascinating halachic situation. While Jews generally cringe at the site of a bug or worm in our food, the insects found in the flesh of the fish are 100% glatt kosher. The Gemara says that Revina, the coauthor of Shas, would eat them but ask his mother to cover up the bugs in the fish so he would not have to look at these revolting creatures while eating his food.

Based on the above parameters, we seemingly have clear guidelines to deal with any shayla. If the bug is found in the stomach of the fish it cannot eaten, and if it is discovered in the flesh it is permitted. Wherein lies the difficulty?

In steps the Anisakis worm. According to the research and observations of scientists and others, this bug originates in the stomach of the fish and bores its way into the flesh of its carrier. Boring its way from one place to another creates complicated circumstances for the concerned Jewish fish consumer as whether he can eat this fish without first removing the worms.

Since the bug was originally found in the stomach, seemingly it should be categorized as a stomach bug and be forbidden. However after it bores its way from the innards to the flesh, perhaps we should judge its status as a flesh worm and permit it. Let us try and get some clarity regarding this question which is on the table of the greatest halachic authorities of our time.

Humble Beginnings

There are a number of practical and halachic grey areas regarding the Anisakis worm. Each one presents us with a new difficulty in classifying its halachic status. In order to understand these points, we will try and trace the life cycle of this bug.

The Torah categorizes insects as sheratzim, animals which crawl. Some crawl on the ground, others in the water, and others in the air. Any insects which did not exist in one of these domains can not be forbidden.

Thus we find the poskim discuss bugs which originate in cheese are permitted to eat. These insects originate and remain in the cheese for the duration of their existence. Since they never crawled out of the cheese they can be eaten together with the cheese.

Some Anisakis worms start as larva on the bottom of the marine floor, at times tens of thousands of feet under sea level. At this stage of their existence some of them are eaten by crill, small non kosher sea creatures, which are consequently eaten by salmon and other fish. If at this point in time they are microscopic they are a halachic non entity and permitted.

After these bugs are consumed by salmon and other larger fish, their status should depend on their size. If the worms remain microscopic, they would not become forbidden. However if the grow to a visible size, they should be included in the Gemara’s prohibition against eating bugs found in the stomach.

Researchers say that while in the stomach of the salmon the worms bore their way into the flesh of the carrier fish. This migration from the stomach to the flesh brings us to the main point of dispute. How will we now classify these worms?

Points of Doubt

In any halachic question, the points of doubt involved always make coming out with a clear conclusion difficult. While most questions involve some level of doubt, the amount of unclear points regarding this issue makes coming out with a clear psak a formidable task. We will try to list some of them in order that we can fathom the depth of the arguments of the Gedolim who are discussing these points.

Some larve of the worm originate on the ocean floor. If at that point they are visible entities they take on the status of sheretz hayam and are forbidden. On the other hand, if they are not visible to the naked eye then they are considered a halachic non-entity and are permitted.

This doubt continues after the larve are swallowed by the crill. If at that point the Anisakis worm would be visible if it was outside the fish then it may become a sheretz hayam and is forbidden. However it is not clear if a worm which became visible inside of a fish does indeed get a status of issur.

Even the worms found on the inside of the fish, are not definitely forbidden. The Pri Megadim (Sifsei Da’as 84,43) rules that this is only a safek if these worms originated from outside the fish. However like any Torah issue, even in a case of doubt we are forbidden to eat these worms.

Worm or Fish

The Gemara writes that worms found in the flesh of animals are forbidden since the animal meat requires shechita to permit it. At first glance the words of the Gemara are baffling. Why should we think that shechita make a worm permitted?

Rashi explains that once the bugs become part of the flesh of the animal, they take on the halachic status of the animal and the Shach (84,42) rules like this. Therefore in the case of worms found in the meat of a cow, these worms become meat, and technically require shechita to permit them. Since shechita does not help to permit worms, they remain with the issur of aver min hachai.

The Chazon Ish (Yoreh Deah 14,13) takes a different approach. He argues that even after these worms have lodged themselves into the meat, since the meat of an animal is not considered food, the worms retain their prohibited status. Fish on the other hand, do not require shechita, and the bugs found retain the food status and do not get an issur of sheretz hamayim.

According to the Chazon Ish who rules that these bugs retain their status of worm while embedded in the animal because it is not considered food, we may be able to apply this halacha to our case. If the worms become a recognizable entity inside the body of their carrier fish, since they are not considered to be food, they could get a worm status.

Even according to understanding that the bugs are forbidden because of aver min hachai, these worms may still be forbidden. The reason that they are considered aver min hachai is because they become part of the actual meat. Some poskim say that becoming part of a non kosher fish may give the worms the status of the non-kosher fish (Minchas Chinuch 163).

Interpreting Silence

One of the strongest arguments of those who wish to permit these worms is that the Gemara does not discuss the case of migrating worms. If the halacha is that these worms are forbidden then someone should mention this. Rav Belsky amd Rav Falk understand this is a clear proof that the bugs are permitted.

Rav Belsky argues that from the stimas of the Shulchan Aruh it must be that these bugs are permitted. It is unlikely that thee was such a major change in metzios, and therefore he concludes that the Aniskais worms that we have today are te same worms that existed in the times of Chazal, and that there is no reason to forbid them.

Rav Falk agrees with the general principle that the Shulchan Aruch would permit these bugs, and adds lundus to the heter. Rav Falk aargues that any bug which became visible only inside the fish never becomes assur, and cites scientists. The reason for this is just as the sides of the bucket is ribisei, so too inside the fish is certainly rebisei. Since the bug spends its whole existence as reviseh of a sheretz hamayim, there is no time when an issur is chal on it.

Rav Falk adds that there is clear distinction between sheretz hayama and sheretz ha’aretz. Sheretz ha’artez is forbidden as soon as it becomes separated from the fruit. Therefore if the fruit is in a basket it becomes assur as soon as it comes out of the fruit. However if the bug comes out of the water, it remains permitted as long as it is still in the sides of the bucket or the well. The reason for this is the sheretz hayam only becomes forbidden after it has completely separated itself from the water, and as long as the bug is in the side of the bucket or the well it is rebisei and mutar.

Furthermore the Ravyah says that anything that a sheretz hamayim cannot become a sheretz ha’aretz afterwards. The Rema relies on this shita if the bug gets mixed up with food afterwards. In this case the Ravyah would argue there is never a shem issur on this bug.

If these bugs are mutar, why are the bugs found in the stomach assur. Rav Falk argues that this is a chumrah of Chazal, lest the fish swallow a bug that is forbidden. However these Anasakis worms which are definitely not swallowed seen and never get a halachah of shertez ha’aretz, are definitely permitted, ad there is no room for a safek.

Rav Wosner (Shevet HaLevi 4,83) in a teshuva written a number of years ago describes an almost identical situation regarding worms that were swallowed up by shrimp.

Rav Wosner writes that the scientists definitely can not be trusted to relay the facts correctly. If the metzious however is how they describe, then the fish should be forbidden.

In the teshuva Rav Wosner brings an opinion that since the worms were swallowed by a fish as larve, perhaps there is no issur. He latter disputes this point in the continuation of h teshuva.

More S’feikos

The Gemara makes an open ended statement that worms found in the fish’s stomach are forbidden and in the meat are permitted. It does not discuss the question of worms which started inside the stomach and traveled into the flesh of the fish. If these worms were at some point visible will we treat them as forbidden as stomach worms or as permitted as flesh worms?

The matirim that these should now be treated as worms found in the flesh. Even though the Ran and other Rishonim explain that these worms are permitted because they grew in the flesh, these worms also grew somewhat in the flesh of the fish. This would render them permitted.

There is a major question to be asked on this understanding. If in fact these worms were previously forbidden in the stomach of the fish, how can these worms now make a 180 turn and now become permitted? Once their halachic status is set, it cannot change.

We add to the difficulty of determining the status of these fish with the following three questions about the life cycle of the Anisakis bug: First, are they in fact swallowed microscopic by the crill, or perhaps they are already visible and prohibited as sheretz hamayim? This issue is extremely difficult to determine as they are consumed very deep on the sea floor.

Second, even if they were eaten microscopic, do they remain microscopic when they are eaten by the crill? Researchers say that they have found visible Anisakis worms inside the crill. If so they may become forbidden at that point.

Third, even if they are halachicaly invisible inside the crill, what is their status inside the stomach of the salmon? If at that point they are visible then they would have the status of a sheretz hamayim. When they bore into the flesh they would enter as forbidden entities.

A further problem is that the poskim write that the bugs found between the flesh and the skin of the fish are permitted. These Anisakis bugs are found inside the flesh of the fish itself, and sometimes near the stomach. This would point to the fact that the bugs found in this fish are not the same ones that are permitted by the Gemara and the poskim.

Some poskim write that if the worms are found in the brain or lungs that they are definitely forbidden (PriChadash 84,54, Darkei Teshuva 84, Chachmas Adam 38,28).

Bitul Issur Lechatchila

Even if these bugs are forbidden, perhaps they are batel since they cannot be openly seen in the fish. There are a number of issues to deal with.

Hukar isura tells us that if the issur is nikar then it has to be removed. Here the issur may not nikar to the naked eye, but under blue light or even fluorescent light the can be seen.

Taz 104,1 (end) says that by yavesh b’yavesh the issur changes to heter and becomes heter. However if the issur is yavesh b’lach and a person could remove it, the worms remain issur. What about if one cannot remove the worms?

The Taz cites the Rambam that as long as the issur is not mixed in with the heter it is not batel, and therefore the whey of issur of cheese is not batel. According to this the worms would be a problem. The Rashba holds that even if it is nikar, if you can’t remove the issur it is batel. Since you can remove these bugs the fish should be a problem.

Can a person cook the salmon thus making it impossible to find the salmon? The Shulchan Aruch 84,13 says a person can cook honey in order to liquefy the honey in order to remove the legs even though taam will go into the honey.

However the Taz only permits this if there is no other way to rectify the issur. Here on can remove the bugs beforehand so it wouldn't be permitted to be mevatel them, and if it is impossible to remove them it would be mutar.

However all of this applies to v’dai issur. The Shach 114,21 writes that if there is only safek issur then one can prepare the food in a way which will be meatel the issur. The Pri Megadim in Sifei Daas 99,7 argues on the Shach but in Mishavetzos Zehav 99,7 he writes that if it is a tircha to remove the issur and there is no way to eat it b’heter, then it is mutar to be mevatel it. Furthermore this is a safek doraisa and maybe one can only be makil when there is a safek in the metziuous and not a safek in din.

Here in the case of the fish you have all of these sibos. The issur isn’t immediately nikar, plus it is safek, and plus it is a tircha to remove it. Seemingly this would be a reason to be matir the fish.

However all of these Achronim are only matir if the situation already existed, e.g. his wheat was infested or his honey had ants in it. Also the bugs are a beriah and perhaps they are not batel.

Do the bugs survive the cooking? The author heard from a rav who used to be a professional cook that if the fish was cooked for a while them the worms would probably not remain intact. However if the fish was fried or baked (which is usually the case), the worms would probably survive frying or roasting.

Safek S’feikos

There is a famous principle in halacha, that a safek s’feika is permitted. The basic premise of this concept is that even when one has to be stringent regarding a case of doubt, when it comes to a doubt which itself is a doubt, the result is not prohibited. In a number of areas of halacha the concept of safek s’feika is utilized to provide lenient ruling.

As we have noted, the issue of the Anisakis worms in fish contains some many doubts. Perhaps we can combine these doubts to produce a safek s’feika. On closer introspection, this is not a viable option for a number of resons.

There are numerous conditions required to have a safek s’feika, and the Shach in his treatise on safek s’feika concludes that this topic is so difficult that one should not utilize any safek s’feika unless it is explicitly mentioned by the Gemara or early poskim. Others argue on this ruling and do make use of safek s’feika. In general we follow the Shach, barring exceptional circumstances when we will use a safek s’feika to rule leniently.

One of the conditions for formulating a safek s’feika is that each of the doubts must differ from its counter doubt. In this case, although there are numerous doubts, they essentially boil down to a single question: Is this Anisakis worm a sheretz hayam which is forbidden or does it have some other status which is permitted? This would invaildate it from being considered a safek s’feika

Conclusion

Because of all of the technical and halachic questions involved in understanding the Anisakis worm, the poskim of Eretz Yisrael have currently ruled that until these issues are clarified, fish containing the Anazsis worm have the status of safek issur Torah. If these factors can be significantly clarified perhaps this ruling will change. But at the current time the issues is far from clear at this stage.

While the Anisakis leads a relatively boring life, this little worm has shaken up the entire Jewish world. He has presented us with a set of circumstances which forces us to dig deeper, and try to understand what Chazal meant. May Hashem give us the siyata dismaya to get a better understanding of these halachos.

Preparing For Moshiach

2010-06-09T22:21:00.000-04:00

Learning From the Mistakes of the Meraglim and Tzelafchad

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

LIVING MIRACULOUSLY

“Send for yourself men of stature to spy the land” (Bamidbar 13:2).

Ten makkos, monn and Krias Yam Suf were among the numerous miracles that Hashem performed for the Jewish people during Yetzias Mitzrayim. After seeing Hashem's Hand perform so many wonders, there was seemingly no place to have any doubt about His ability to take them into Eretz Yisroel. Why was there a need to send spies in beforehand?

The meraglim knew that Hashem is all powerful and had no difficulty miraculously taking the Jewish people into Eretz Yisroel. However, they also realized that He generally acts according to nature. Spies were sent ahead beforehand to check if the land could be conquered naturally without turning to miracles.

When the meraglim realized that Eretz Yisroel could not be conquered naturally, they felt that it was improper to go ahead with their conquest. Relying on a change of nature would mean that the Jewish people would have to elevate themselves to be worthy of these miracles, and they did not feel that Klal Yisroel could rise to the occasion. The Sanhedrin met to decide on this issue, and they agreed with the meraglim not to enter Eretz Yisroel.

Wherein lies the mistake of the meraglim and the Sanhedrin?

Emunah in Hashem obligates us to recognize that, in truth, there is no difference between nature and miracles. Whatever He wants will be the ultimate reality.

In truth, living in Eretz Yisroel, in the palace of the King, while witnessing all of the miracles that would be needed to conquer the land, would obligate Klal Yisroel to elevate themselves. The meraglim were correct in their concern that this would not be a simple task. However, since Hashem commanded us to go into Eretz Yisroel miraculously, there was no room to make calculations that contradicted this, and the meraglim should have put all their worries aside and listened without hesitation.

LIVING IN ISRAEL

Rav Sternbuch recounts that when he first traveled to Eretz Yisroel, he traveled via France, and he met up there with Rav Mordechai Pogramansky. Rav Mordechai asked Rav Sternbuch if he was prepared for his trip, and Rav Sternbuch replied that his suitcases were packed and he was ready to go.

Rav Mordechai responded that his question was not whether he was physically ready. He was referring to the fact that living in Eretz Yisroel requires great preparation beforehand, and one cannot simply hope to have success. For example, while lashon hara is always a serious transgression, in the palace of the King it is much worse.

It was for this reason that Hashem responded so strongly to the transgression of the meraglim and did not let them, nor the rest of the generation, enter Eretz Yisroel. To live in Eretz Yisroel requires constant recognition that Hashem is the only Ruling Power in the universe. “Hashem is one,” which we repeat every day in Shema Yisroel, must be engraved on the heart and mind of everyone living in Eretz Yisroel.

In contrast to this clear recognition of Divine power, Amaleik denies Hashem's all-encompassing rule of the world, and does not believe in miracles. Therefore, Hashem commanded us to fight and destroy Amaleik in every generation. We are obligated to completely annihilate their presence from the world.

Although the meraglim and their entire generation perished in the desert, the underlying philosophy behind their transgression and that of Amaleik lives on. Now, during the time right before the coming of Moshiach, the power of this ideology continues to grow stronger and stronger. On the day of the final revelation of Hashem's complete control of the world, this evil power will disappear, and it will be clear that there is only One controlling force in the world.

WELL-ROOTED

“…are there trees or not?” (Bamidbar 13:20).

Rashi explains that the Torah is speaking metaphorically. Trees refer to people with great merit, not simply to plants in the ground. The people knew that the presence of such individuals in Eretz Yisroel would make capturing the land much more difficult.

What is the deeper meaning of this analogy? Trees are well rooted in the ground and even the strongest gusts can generally not move them. So too, a man of truth is firmly planted, and the gusts of crooked ideologies that blow in the world do not change his way of thinking.

As we approach the time of Moshiach's arrival, this attribute becomes increasingly more crucial. The winds of falsehood that exist today have reached hurricane proportions, and only someone with very clear hashkofas haTorahcan stand strong in the midst of such gales. We must provide ourselves and our families with the proper Jewish chinuch to ensure that we can maintain our Jewish identities.

Another attribute of a tree is that it produces fruit. Similarly, a tzaddik is rewarded in this world and the next for the results of his actions as well as the deed itself. The smallest act can produce countless fruit over the span of generations.

Every year, on a person's yahrtzeit, the niftar is judged for his actions that year. If he has already passed on to the next world, what is the point of analyzing his deeds again and again, year after year? While he can no longer do more mitzvos, what he did in his lifetime continues to bear fruit, and it is on this that he is judged.

This is the meaning of what we say each day in tefillah, “Eternal life He planted within us.” A Jew who fills his life with Torah and mitzvos is well rooted in the next world even during his lifetime. We must try to do whatever is in our ability during our lives, and in that way, we will reap great benefits in the World to Come.

GOOD INTENTIONS

At the end of the parsha, Tzelafchad was mechallel Shabbos. In doing so, he was the first person punished with death for transgressing. After seeing so many miracles, how could he act against the Torah?

The mMedrash Tanchumah says that Tzelafchad acted lesheim Shomayim. After the entire generation that transgressed was punished, they lost their drive to keep the Torah. They felt that if they wouldn't have a portion in the World to Come, why should they do mitzvos?

In order to refute this way of thinking, he was mechallel Shabbos. When he received the death penalty for his actions, it was clear to all observers that they must continue to keep the Torah as before. However, with all of Tzelafchad's good intentions, he was mistaken in his thoughts.

In rare instances, we find the concept of an aveirah lishmah, a sin done with good intentions. These instances are few and far between, and can only be considered after consulting with gedolei Torah. Tzelafchad acted on his own accord, and although he meant well, his transgression was not an aveirah lishmah.

Some people transgress lesheim Shomayim with numerous good reasons to back up their actions. We must learn from the meraglim and Tzelafchad that even the most elevated intentions are not sufficient reason to sin. Especially during the time before Moshiach when the tests we face are extremely subtle, the need to follow the exact guidelines of the Torah is even more crucial than ever.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

TEASER

Emunah in Hashem obligates us to recognize that, in truth, there is no difference between nature and miracles.

Change - No You Can't

2010-06-02T22:24:00.000-04:00

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav

Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

THE DANGERS OF DEVIATION

“And Hashem spoke to Moshe saying, 'Speak to Aharon, and say to him, 'When you light the menorah…' And Aharon did so…” (Bamidbar 8:1-2).

In the parsha of Beha'aloscha, Hashem commands Aharon regarding the mitzvah of lighting the menorah. The Torah writes that “Aharon did so” to confirm that he did what he was told. Rashi explains that it was to Aharon's great praise that he did not change any of the instructions regarding how to make the menorah.

Rashi's words are difficult to understand. Obviously, someone who has heard a direct command from the Almighty will do exactly as he was told. Why was it such great praise to Aharon that he didn't change anything in his actualization of what he'd been told?

There was no question that Aharon would follow Hashem's commands to a tee. However, Aharon could have simultaneously added his own creative nuances to the mitzvah. Because of his complete reliance on Hashem and unwillingness to deviate an iota, Aharon was lauded.

Aharon's behavior is a lesson for all generations. While every Jew is meant to be intuitive and should constantly question, nevertheless, in cases where Hashem or the chachomim laid down specific guidelines, we must follow them. Deviation from tradition will only lead to disaster.

Shlomo Hamelech tells us in Mishlei, “Ner mitzvah veTorah ohr,” the light of the menorah represents Torah and mitzvos. Aharon's precision in the mitzvah of lighting the menorah is a lesson for all generations in how meticulous we must be regarding Torah and mitzvos. Any change could be the start of the downfall that can plunge us into complete disaster.

One good example is chinuch. Modern-day psychologists claim that a child does not have to listen to everything his parents say, that boys and girls should be educated together, and that women should dress in whatever manner they see fit, even if it contradicts tznius, among many other innovations contradictory to the Torah. We must learn from Moshe and Aharon that when it comes to Hashem's commandments, there is no room for “innovations.”

PERSONALITY CONSTANTS

We can understand the praise of Aharon in another light as well. Originally, Aharon felt dejected that the nesi'im were all given special tasks, while he seemingly had nothing. The Almighty quickly comforted him, telling him that he would be assigned a much greater job, the lighting of the menorah.

Even after Aharon found out about his exalted position, his personality did not change. He still retained his humility, despite the great honor he received. This is another aspect of what Chazal meant in saying that he did not change.

Gedolei Yisroel receive great honor, yet they maintain their humility. Despite all of the kavod they receive, they think that they are not worthy of it. If someone tries to honor them, they flee from it.

Rav Akiva Eiger was once traveling to a certain town, and when he arrived, thousands of people came out to greet him. He had absolutely no idea why they were there. When they started walking after him, he traveled with them, thinking that it must be a levaya.

Eventually, after they had walked for a while, Rav Akiva Eiger asked who had passed away. When the people responded that they were following the rov, he was shocked from disbelief and could not believe that this was the reason for the great crowd.

Even when they ascend to greatness, gedolei Yisroel maintain their humility and do not change their personalities at all.

Some people might appear to shirk all honor, but, in truth, this is not an expression of humility. They feel that they are so great that no one can possibly honor them properly. This type of person is like Bilaam, who said that even a house full of gold would not be sufficient to compensate him.

Moshe Rabbeinu, on the other hand, told Hashem, “Anybody else is more worthy to save the Jewish people than I.” Although he recognized his greatness, Moshe felt that since he was given his elevated status as a gift, he did not deserve any recognition. This is the outlook of all gedolei Yisroel, who do not consider themselves worthy of any honor.

IN A CLASS BY THEMSLEVES

After Klal Yisroel transgressed with the Eigel, Hashem appointed the Leviim to do the avodah in place of the bechoros, for they had sinned. One would think that the Leviim would receive great honor during their inauguration, and that this would be a ceremony accompanied by great pomp and fanfare. After all, they were assuming a role of great importance amongst the Jewish people.

Instead, the Torah seems to go to the opposite extreme: Hashem commanded the Leviim to be shaved from head to toe. Seemingly, there could be no greater embarrassment for a person. Why did Hashem choose to start their career as Leviim in such a dishonorable fashion?

We find another source in the Torah for such humiliating treatment: The metzorah, who was punished for his constant slander, was also shaved in their entirety and sent out of machaneh Yisroel. These acts of social disgrace were meant to drive home the severity of the metzorah's transgression, showing how he had distanced himself from his fellow Jews, and thus teach him to guard his tongue from lashon harah.

Leviim were tzaddikim and did not require this treatment as a punishment, but there was a crucial concept that Hashem wished to teach them. Shaving them from head to toe would imbue them with this concept. What is it that the Almighty wanted them to learn from this?

Shevet Levi was separated from the rest of the Jewish people to be the special servants of Hashem. In order to fulfill this role, the Almighty commanded the rest of Klal Yisroel to take care of the financial needs of all the Leviimthrough terumah, maaser, reishis hagez, and all of the other gifts they received. The nature of this relationship could easily cause others to look at the Leviim as shnorrers, and even lead others to disgrace them.

Preparation always helps a person deal with nisyonos that Hashem sends him. In order to get the Leviim ready for the potential disgrace that they might encounter, Hashem commanded that their bodies should be shaved in their entirety. Inevitably, they would feel separation from other Jews, and this would ready them for future incidents.

Bnei Torah who wish to spend a number of years of their lives devoted to learning Torah might find themselves in a similar situation. Often, the only way that they can manage financially is to accept help from others. This could easily bring them to a feeling of slight and dishonor.

Hashem taught the Leviim that the disgrace they might encounter was worthwhile in order to maintain their exalted role. So too, Bnei Torah who devote their time to limud haTorah should recognize that any embarrassment they might encounter is well worth it for the reward that lies in store for them in this world and the next. This is a crucial thought for lomdei Torah and tomchei Torah alike.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

TEASER

Bnei Torah who devote their time to limud haTorah should recognize that any embarrassment they might encounter is well worth it for the reward that lies in store for them…

Maintaining Elevation

2010-05-25T22:32:00.000-04:00

Holding on to the Level of Shavuos

By Rav Moshe Sternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Sternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

FIGHTING COMPLACENCY

Parshas Naso is the longest parsha in the Torah. On a similar note, Parshas Naso contains the lengthiest Medrash and the most Zohar. What is the reason that the Torah goes to such great lengths in this parsha?

Shavuos is the culmination of forty-nine days of preparation for this auspicious day. Many Jews stay up the entire night studying Torah. It is one of the most vibrant times of the year, and anyone who connects to it feels a great sense of accomplishment.

However, after the crescendo of Shavuos passes, the natural tendency might be to take a vacation and ease up for a while. After exerting so much effort during the days prior to and including Shavuos, a person might feel that a break is well deserved. After a few days of rest, he can return to a vigorous learning schedule.

Chazal recognized the danger of this feeling and gave us the cure to rectify it. To ensure that we not have a moment of complacency, the Torah immediately counters with the longest parsha, Medrash and Zohar of the year. In this way, we utilize the fire of Torah to fight the dangerous feeling of complacency that can pull us down from the elevated level we achieved before and during Shavuos.

YOU MUST BE CRAZY

“When a man is 'tishteh' his wife” (Bamidbar 5:12).

The Torah uses the word tishteh, to drink, which comes from the root shoteh, crazy, to describe a sotah, a woman who is suspected of immorality. In truth, it is only craziness that could influence a woman to throw off all parameters of tznius and let herself be dragged after the openness of the outside world. The Medrash calls her a “meshugas,” someone who has lost all semblance of sanity.

For a normal Jewish woman, there is no greater sense of fulfillment than raising a family and helping them follow the path of Torah. Someone who follows this route will experience an unparalleled level of joy in this world and the next. Only a woman who has been temporarily afflicted with insanity could give up such a life and throw it away for the basest momentary pleasures.

A Jewish woman is a complete partner with her husband in all of the Torah and tzedakah that he is involved with. Careful management of their household and its expenses, together with encouraging her husband and family to learn Torah, will give her peace and tranquility in this world and great reward in the next. We must constantly pray to Hashem that He should help us recognize our true task in this world and fulfill it.

FIGHTING EXTREMISM

The Torah juxtaposes the parsha of nazir and that of sotah. Chazal tell us that someone who sees a sotah bekelkulah should take an oath not to drink wine. How does accepting on oneself to be a nazir counter the affect of seeing a sotah?

The Torah generally frowns on extremism in any form. A nazir, who stops drinking wine for thirty days, is a classic example of this disfavor. After completing his nezirus, the nazir brings a korban chatas, a sin offering, to make amends for his abstinence from wine.

A woman whose level of immorality has fallen to such lows that she is punished with death as a sotah has practiced extremism in its basest form. In this situation, the Torah directs us to fight fire with fire. Only by swinging to the opposite extreme and distancing oneself from any possible circumstances that could lead a person to immorality can one save himself from the influences of what he saw.

Modern day culture has thrown us into a similar dilemma. While tznius in dress and behavior was always crucial, today a Jew must make special efforts to combat the supersaturated levels of impurity that twenty-first century lifestyles hurl at us. When it comes to tznius, a Jew should go to the extreme to ensure that he is not pulled in by the currents of society that drag us away from Torah living.

The Chazon Ish stressed that women can reach a special level of kedushah through the mitzvah of tznius. Women might feel a greater sense of self-worth or importance if they accentuate their appearance through clothing that stands out, especially when they seem to get attention from doing so. Overcoming the temptation to dress this way and instead basing their self-esteem on their relationship with Hashem is what raises women to the highest level.

AFTER THE FALL

“And you [sing.] shall admit your [pl.] transgressions that they performed” (Bamidbar 5:7).

People are, by definition, human. At times, a person will give in to the strong tugs that society pulls him toward. The Torah informs us that if we have fallen into such a rut, we should admit our transgression and bring ourselves to complete regret over our actions. It is from this posuk that the Rambam, the Sefer Hachinuch and others learn the mitzvah to do teshuvah.

It is noteworthy the way this mitzvah is worded. The Torah starts with the singular (vehisvadeh), but continues in the plural (chataschem asher asu). What is the reason for the sudden grammatical switch in the middle of theposuk?

The Zohar offers one way to understand the change of form in the verse. Every transgression that a person does creates prosecuting angels. A more serious sin will create worse angels, while a lesser transgression will creates less powerful angels.

When the Torah refers to the sin in the singular, it refers to the individual transgression, while the transgressions that “they performed” in the plural are the prosecuting angels that a person creates through his actions. If a person does not do teshuvah, the tumah created by these malachim will pull him down further and further. Only by admitting one's transgression and achieving complete repentance can a person rectify the effects of the prosecuting angels that his actions created.

We can also understand the change from singular to plural as follows: Someone who sins occasionally might justify his actions with thoughts like, “Even though I slipped up, I am a better than others who transgress often. Hashem is still happy with me.”

In the same vein, one who transgresses might think, “Hashem loves Klal Yisroel, and I am part of the Jewish nation. Even though I sinned, there are still plenty of tzaddikim who keep the Torah properly, so in the grand scheme, my sin must not be that bad.”

Both of these thoughts are erroneous and could prevent a person from doing teshuvah after a slip. Rather, each person must look only at himself and realize that his reward and punishment depends solely on his own actions, irrespective of what is taking place around him. The Torah writes that a person should do teshuvah in the singular to stress that when one admits his transgressions, he should realize that every sin is taking away from his own unique potential greatness.

Similarly, a person cannot relieve himself of his obligation to do teshuvah with the thought that there are plenty of other righteous people. Each person must recognize that he is an integral part of Klal Yisroel, and his job cannot be fulfilled by anyone else. This part of the posuk is written in the plural to help each person recognize his exalted position as a part of Klal Yisroel.

Shavuos is the day when every Jew can begin to reach his own personal greatness, as well as his greatness as part of Klal Yisroel. The first step of the avodah required following Shavuos is to strengthen ourselves in our Torah learning. In this way, we strengthen ourselves on the path we started on Shavuos.

However, holding on to the elevated level we reached on Shavuos is not easy. If we find ourselves falling, we should do teshuvah immediately. In this way, we will be able to maintain our elevated level during the rest of the year.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

TEASERS

We utilize the fire of Torah to fight the dangerous feeling of complacency that can pull us down…

Shavuos – A Day of Elevation

2010-05-13T14:13:00.000-04:00

Written by Rabbi Daniel Yaakov Travis

((based on a derasha from

HaGaon Rav Moshe Sternbuch, shlita

Ravad of Yerushalayim)

A Day of Joy

Shavuos is a day of unparalleled joy. Even though on other Yomim Tovim, one can exempt himself from partaking of the physical aspects of the Yom Tov, on Shavuos a person is obligated to dine on the choicest food. So much so, Chazal tell us that on Shavuos Rav Yosef would prepare the finest cuts of meat, and say, "If it were not for Shavuos how many Yosef's would there be in the marketplace."

What makes Shavuos such a special day? A person who becomes entrapped in the physicality of this world can be dragged down to the lowest depths, to the point where he acts worse than an animal. Torah aids a person to elevate the corporeal pleasures of life, and reach a level of closeness to Hashem, the greatest pleasure possible in this world.

For this very reason, the Yom Tov is called Shavous, the festival of weeks. Before we received the Torah, the Jewish people kept Shabbos, and this brought some element of holiness into the life of every Jew. After we received the Torah, through all of the mitzvos that a Jew performs daily the kedushah of Shabbos was extended into the entire week, and all of the Shavuos of a Jew became filled with sanctity.

A Day of Fear

Chazal tell us that Hashem held Har Sinai over the heads of the Jewish people, and said "If you accept the Torah, good, and if not, this will be the place where you are buried." Yet at the same time the Torah recounts that Klal Yisrael said na'aseh v'nishmah and accepted the Torah willingfully. How can we reconcile these two concepts?

Hashem desired that our Torah learning should be accompanied with this dual attitude of joy and fear. The yirah helps us recognize that we are not studying for a university degree, but striving to understand the will of Hashem. Knowing that our very existence hinged on whether we accept Torah, helped instill within us from the outset this attitude of awe.

Every time we learn Torah, we should try and continue to experience some of the fear that we felt at the time Torah was given. This attitude enables us to appreciate that Torah is the word of Hashem. In this manner, our Torah learning will protect us from transgression, and constantly bring us closer to the Almighty.

A Sleepless Night

Many kehilos in Klal Yisrael have adopted the custom of staying up all night on Shavuos to learn Torah. Some people might find this difficult and at times seemingly counterproductive. What is the reason that we push ourselves so hard on this Yom Tov night?

As mentioned previously Torah requires that we incorporate within ourselves an attitude that Torah should be studied with both joy and fear. After we have achieved this, there is another important outlook that we need. Even when learning Torah is very difficult, we must nonetheless continue.

Many of us have busy schedules, and when the time comes to sit down and learn Torah, we might find ourselves exhausted, and find it difficult to fulfill our daily quota of Torah learning. On Shavuos night, we show ourselves that even during these times, we must try to push on, and do our best. Remembering our mesiras nefesh on Shavuos night helps fill us with strength for the entire year.

Keep Going

By saying na'aseh v'nishma we promised to keep the entire Torah even before we heard what was written. This pledge was a display of our great love of Torah. Yet there is even a deeper meaning behind this commitment.

After finishing a mesecha or any other achievement in Torah, it is normal to feel that one has accomplished a lot. While it is good to feel positive about one's success there is also a danger to this attitude. This mood could easily turn into complacency, and one could decide that he needs to take a break for a while.

When we said na'aseh v'nishmah we commited ourselves to counter this feeling. Klal Yisrael promised that even after we reach great heights through naaseh, we would continue to be nishmah and heat even more. Remembering this commitment can help us always be on the up, and to reach great heights in our Torah learning.

Time Out

We have mentioned a number of important attitudes that one should strive for in their Torah learning including joy, fear, mesiras nefesh, and continual striving to reach higher. Like any accomplishment in our service of Hashem, these goals will not come automatically. Only by taking some time to stop and think about our obligations to learn Torah can we hope to fulfill this mitzvah properly.

For this reason, the Torah refers to the Yom To as Atzeres, literally stop. Only by pausing prior to the Yom Tov, can we hope that our Shavuos will elevate us to achieve these goals. Taking some time out to think that our Torah learning should be infused with these feelings, then we will be able to incorporate them into our daily Torah learning.

For this reason, prior to the festival of Atzers we were given the shloshes yemei hagbala. These three days are a time to think about what it means to accept upon ourselves a commitment to limud HaTorah. If we take time out during this time to think about this mitzvah before Shavuos, we will definitely see the fruits of our actions with great success in our Torah study during the rest of the year.

Living With Bitachon

2010-05-13T14:10:00.000-04:00

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch, shlita

Ravad of Yerushalayim)

Shemita and Har Sinai

“And Hashem spoke to Moshe at Har Sinai…” (Vayikra 25:1)

What is the connection between shemita and Har Sinai? Just as the mitzvah of shemita was given on Har Sinai with all of its details and guidelines, so, too, all of the details and guidelines of all the mitzvos were given on Har Sinai. (Rashi)

Rashi's words are difficult to understand. Shabbos, tefilin, and tzitzis are among the many other mitzvos that also have numerous details and guidelines; why was shemita singled out to teach us this principle?

Shemita challenges every farmer with a dual test of his faith. Firstly, he has to stop all agricultural work for an entire year, thus giving up the primary source of his income, and in addition, during this period of financial strain, he cannot prevent anyone from entering his property and taking any produce that he or she desire.

Shemita teaches us one of the central points of the entire Torah: every Jew must have complete bitachon in Hashem. By placing all of our trust in the Almighty, we testify that He, alone, created the world and continues to run it on a constant, uninterrupted basis. Keeping this principle in mind aids us in fulfilling all the mitzvos of the Torah.

One example of this is the prohibition of onah, cheating others, which the Torah lists next to the mitzvah of shemita. A swindler thinks that he can increase his income by cheating others, and he sells inferior quality products as grade-A merchandise at inflated prices, extolling the virtues of his goods. Profits soar, and seemingly, he has beat the system.

Rav Elchanon Wasserman explained that this is all an illusion. A person cannot “grab” money that is not rightfully his. Hashem will merely deduct this income from somewhere else, or send him expenses or problems that were not previously coming to him.

A person who has complete faith in the Almighty does not need to overcharge to earn a living. He recognizes that all of his income comes from Above, and whatever is meant for him can come via honest means. This is the reason the Torah writes, “and you shall fear Hashem” in conjunction with the prohibition of onah.

Temporary Residents

“for the land belongs to Me…” (25:23)

The Torah teaches us that we cannot sell any segment of land of Israel forever, since the land belongs to Hashem. During the shemita year, we internalize this fundamental principle that everything really belongs to the Almighty. He is merely letting us borrow it on a temporary basis.

Barron Rothschild, the wealthy businessman and philanthropist, once visited Yerushalayim to seek out whomever was the greatest Torah scholar of his time. After numerous inquiries, the unanimous response he received was that the great Gaon Rav Yehoshua Leib Diskin was the rav he was looking for. Barron Rothschild asked to be taken to meet with him.

Rav Yehoshua Leib Diskin lived in cramped quarters in a small apartment, which had a window overlooking the site of the destroyed Beis HaMikdash. From time to time, he would look out the window and burst into tears upon seeing the Temple in ruins. During his twenty years living in Yerushalayim, he never once visited the Kosel, lest he faint from the anguish of this painful experience.

Barron Rothschild stared in shock at the austere residence of this world-renowned rav, and eventually, he asked what he apparently had been thinking since his arrival: “I heard that you are the greatest talmid chacham of Klal Yisrael – how come you live in such a tiny apartment?!”

Rav Yehoshua Leib replied, “What you heard, that I am a great Torah scholar, is not true. In truth, I know very little. However, I can testify that everything that I know is because I live simply. If I were to live in lavish quarters, I would have achieved nothing.” Barron Rothschild was taken aback by the striking sincerity of Rav Yehoshu Leib.

From here we see that a person must constantly remember his true status in this world. A person who renders himself a permanent resident in this world will have difficulty acquiring a place in the next. Only someone who chooses to be a temporary resident here can reach exalted heights in spiritual matters.

By keeping in mind how short our lives are, we can remember that Hashem is in control of everything, When the Vilna Gaon was alive, his daughter passed away at a young age, he eulogized her quoting the verse in Mishle, “There are those who are swept away before their time.” Sometimes Hashem brings neshamos down to this world for a temporary visit, in order to return them back to shemayaim in a special place set aside for these precious souls.

Definite Returns

The Torah also lists the prohibition of ribis together with shemita. Since the central idea of this parsha is complete trust in Hashem, ribis should also express this theme; how do we see this?

Every business undertaking involves some level of risk, for, even a “sure” investment could potentially turn sour and cause a person to lose his money. This risk factor forces a person to recognize that Hashem is the true Source of all wealth, and makes sure he will not make the mistake of thinking that his profits come from his wise investment tactics.

The Kli Yakar points out the exception to this principle, the area where such a “risk factor” is almost never in play: taking interest from a Jew. Making a deal to lend money to another honest Jew with interest would seem to provide a sure way for a person to get high returns. This choice of investments, therefore, threatens a Jew's trust in Hashem, and as such, the Torah prohibits it.

In truth, we cannot really fathom the full depth of the reasons behind Hashem's mitzvos. At best, we can get a small taste of some of the deep, philosophical underpinnings behind each commandment, and if we desire and venture to understand them as best we can, this can be enough to provide us with inspiration to fulfill the mitzvos properly.

Parshas Behar, teaches us that the underlying principle that helps us to fulfill all of the mitzvos is bitachon as it expresses itself in the mitzvos of shemita, onah, and ribbis. Complete belief in Hashem enables us to accept that every aspect of the mitzvos is Divine, and that in His infinite wisdom, He gave them to us so we can perfect ourselves. Once we have internalized this message, we are ready for the complete kabbalas HaTorah that takes place on the Yom Tov of Shavuos.

Jewish Education

2010-05-07T17:11:00.000-04:00

Insuring That Our Children Will Live a Life of Torah

Written by Rabbi Daniel Yaakov Travis

((based on a derasha from

HaGaon Rav Moshe Sternbuch, shlita

Ravad of Yerushalayim)

Teaching Through Example

“Speak to the Kohanim the children of Aharon” (Vayikra 21,1)

Seemingly the Torah is telling us the obvious; we already know that the Kohanim are the children of Aharon. Chazal explain this pasuk means to tell us that first a person should first teach himself how to act properly. Only after he has accomplished this, can he then convey this message to his children.

Teaching through example is a fundamental principle in the chinuch. Our children must see us acting according to the high moral and ethical standards that the Torah teaches. If they witness a living example of the beauty of the Torah's ways, they will naturally follow in that path.

From the parsha of ben sorer u'moreh just how far this principle extends. At an early age, the ben sorer u'moreh leads a life of complete debauchery, indulging in wine and meat. Rather than letting him continue in his ways, the Torah commands us to kill him while he is still young, and not yet caught up in the web of transgression.

"His father and mother shall grab him and take him to Beis Din." The Gemara in Sanhedrin tells us that we only apply the punishment of ben sorer u'moreh if both parents bring him to be judged. What is the deeper reason behind this condition?

The Torah is teaching us the magnitude of teaching by example. If this child's parents lived a life of marital harmony and are able to simultaneously make the decision what the best move for the benefit of their son is, then we can prosecute their child as a ben sorer u'moreh. Since their son saw a happy home, and still chose to lead such a life, it is fitting to kill him at an early age.

However if they do not appear in beis din together, this is a sign that their was strife in the house. Since the child did not see the example of what a Jewish home should look like, we can no longer fault the son for his degradant behavior. In this case, the Torah absolves the son from punishment.

The Joy of Jewish Life

Rav Moshe Feinstein commented that the downfall of Judaism in America in the early Twentieth century was the expression "It is hard to be a Jew." When children heard that they said to themselves, "If it is so difficult, what do I need it for." They dropped their Torah lifestyles, and chose alternate paths.

If a child experiences the joy of being Jewish, he will not feel the difficulty at all. A mountain climber, who is attempting to scale Everest, does not think how high it is. Just seeing the peak within his grasp, inspires him to climb further.

So too, a Jewish child who has been educated to strive higher in his Torah observerance, will feel the exhilaration of being Jewish. Every mitzvah that he performs will instill him with a greater desire to go higher. This feeling will provide him with the inner strength to overcome any obstacle that stands in his way.

Every Jewish home should strive to be a bastion of Torah and chesed. Divre Torah and zemiros at a Shabbos table together with guests, provide a living example of how a Jewish home should look. This is the biggest chesed one can do for his children.

Chinuch

Even if the parents act with exemplary behavior at home, this is not sufficient to insure that they will become righteous. While what they see in the home is crucial, we must make sure to give them a Jewish education which strengthens the ideas that they see. This provides them with a further example of how a Jew should live his life.

Recently, seventy parents from the city of Emanuel in Israel got together and started their own school of religious education for their daughters. The government felt threatened by these ambitious families, and arrested them for their behavior. They currently are standing on trial for their actions.

Such mesiras nefesh exemplifies how far we must go to make sure that our children receive a proper Jewish chinuch. We cannot be satisfied that whatever the system offers is necessarily the best. A concerned parent must make every effort to insure that his children receive the best Jewish education possible.

Sitting on the Fence

“You Shall be Holy to the Almighty, and you shall not profane His name” (Vayikra 21,6)

The Torah provides us with an ultimatum. A person can choose one of two paths – either a life of keduaha and holiness, or a life of tumah and profanity. There is no room for sitting on the fence.

The Chazon Ish was once asked what he found problematic about the Mizrachi movement. After all, they were guiding people who did not feel that they were able to live a life of complete emergence in Torah and mitzvos. What was wrong with providing a channel for such people?

The Chazon Ish replied that each person must strive to achieve the greatest possible level that he is capable of. There is no such thing as an entire movement which professes that the correct path is to remain mediocre. Such an outlook threatens the entire fabric of the Jewish people.

The great Gaon and Tzadik Rav Baruch Ber the Rosh Yeshuiva of Komenitz once commented, "My father wanted me to become Rav Akiva Eiger, and therefore I became Rav Baruch Ber. Had he been satisfied that I should be Baruchh Ber, I would have gotten nowhere.

Hashem wants us to be a holy nation. Keeping the Torah superficially is not sufficient. A person must follow the gedarim and fences set down by the rabbanim of each generation. This will insure that he will observe Torah properly.

Individuals who make a philosophy out of living in the middle, will not be able to tolerate the guidelines that the Gedolim lay down of how one should live a Torah life. They will start by ignoring what they say, and then come to mock their words. Under the banner of fighting extremism, these people will eventually wage war on the Gedolim.

All of the hidurim that Klal Yisrael has accepted upon themselves in halacha, have preserved the Jewish people throughout the generations. Gedolei Yisrael said that if our ancestors had just kept the basic halacha, we would not be keeping halacha properly today. The fences that were laid down, safeguarded the Torah, so that we should still be able to keep it today

Shaking Up the World

2010-04-27T08:50:00.000-04:00

Protecting Ourselves from Natural Disasters

By Rav Moshe Shternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Shternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

• • • • •

VOLCANIC ERUPTIONS AND EARTHQUAKES

Recently, the world experienced one of the most powerful volcanic eruptions in the past century. Ash shot up in the air, causing a billow of smoke ten kilometers high. This incident caused one of the greatest air-traffic delays in history, and the cancellation of thousands of flights. How can we understand the deeper meaning of this phenomenon?

The Torah warns us to distance ourselves from the ways of Egypt and Canaan. Rashi explains that these nations were steeped in immorality. Their licentious behavior was unparalleled by any other country in the world.

Mitrzayim governed a huge empire, which extended from what is today called Egypt all the way down to Africa. They were highly successful in the business world and seemingly reached the height of material and cultural success. The same was true regarding the seven nations that resided in the land of Canaan.

Even with all their material success, both of these great empires collapsed. Klal Yisroel, the tiniest of nations, successfully toppled them. The secret to our success was that we clung to purity, while they connected themselves with the worst abominations in the world.

Today, the nations have achieved control over the entire world to a greater extent than ever before in history. Men have walked on the moon and information can be broadcast via television, satellite, internet, and so forth. These are just a few examples among myriad innovations which continue to expand rapidly, both in number and complexity. Seemingly, we have reached the pinnacle of success.

Mankind, however, has chosen to use this technology to increase immorality in the world. And, unfortunately, some members of Klal Yisroel have followed in their path and have been led astray. Hashem's anger has been ignited.

“He looks on the earth and it trembles; He touches the hills and they smoke” (Tehillim, 104:32). The Yalkut Shemoni explains this posuk as follows: When the nations misuse the world, Hashem punishes them measure for measure. Instead of letting life function normally, He shakes up the very fabric of existence, causing natural disasters, one after the other.

Immorality causes the strongest reaction. The internet has brought depravity to new lows, and has made it possible to bring the vilest and most revolting images straight into our houses, causing the downfall of families and homes. As a result, Hashem has shaken the world with the recent earthquakes and now this volcanic explosion. Only He can know what is to follow if we do not try and mend the spiritual damage that has already taken place.

In Germany, prior to the Holocaust, the Jews felt that one should be a Jew at home, but a sophisticated, cultured person outside in “the world.” Jews went to work without covering their heads, rationalizing and justifying their actions. History has shown us the Divine reaction to such behavior.

A Jew must know that there is just one way that we can remain protected in a world filled with anti-Semitism. Only Torah and mitzvos can safeguard us from the great dangers that surround us. If we are pulled after the abominations that exist in the world - nowadays, on the internet, in particular - we will lose our protection, and we cannot know what the Divine response will be.

PURIFIED BY HASHEM

“And on this day, You will forgive them and purify them from all of their transgressions, before Hashem you are purified” (Vayikrah 16:30).

We live in a world where impurity is rampant. There are few people who can say that they have successfully protected themselves from all of these negative influences. What can we do to bring ourselves back to where we are meant to be?

Yom Kippur achieves more than forgiveness; it causes purification. What does this mean? A person who transgresses the will of the King has harmed himself in two ways. First, he has ruined his relationship with the King by losing favor in His eyes. He has also caused himself personal harm by soiling his neshamah with sin.

When a child does not heed the warnings of his parent and defiles himself, a good father will threaten to punish his son in order to direct him to the right path. The child cries to his father for forgiveness and assures him that he will mend his ways. Yet, even after all the tears and promises, the child is still dirty as a result of his actions.

So, too, when we transgress, we deserve punishment. When we cry to Hashem for forgiveness, He pardons us and forgets the punishment. Yet, we, our neshamos, still remain soiled with sin.

On Yom Kippur, we come very close to Hashem. We elevate ourselves to the point that we can sense His existence within our very beings. The moment we feel Hashem right in front of us, at that instant we become pure.

Yom Kippur is the day of the year that has been set aside for us to feel Hashem’s Presence and to reach this extreme level of purification. In truth, it is possible for us to continue living on this level and feel Him in our lives at all times. This is the mitzvah of shivisi Hashem lenegdi tomid, living with awareness of Hashem during every second of our lives.

When a person immerses himself in transgression, other impure sources will enter his life and cause him to become even more tamei. However, when he takes his life in his hands and decides to change himself, he is on the road to taharah. If he follows this route, he will soon find himself a different person.

KEDUSHAH THROUGH KINDNESS

“You should be holy, for I am sanctified to be Hashem, your G-d” (Vayikrah 19:2).

Chazal reveal the only way for us to safeguard ourselves from the dangers that are inherent before the coming of Moshiach. Involvement with Torah and acts of chessed is what will protect us. Seeing Hashem shake up the world via these natural disasters should inspire us to strengthen ourselves in these areas.

The Kli Yakar explains that the holiness of the Jewish people is intrinsically different from that of Hashem. Divine sanctity comes from separation from all worldly activity. Our holiness comes from interaction with people and helping others as much as we can.

When Rav Chaim Brisker would go to the marketplace, he would not wear his regular rabbinic garb, but would dress like a simple Jew. One time, when he was walking home, passing by the train station, a Jew stopped him and asked for directions to his lodgings in Brisk. Rav Chaim said that although he was not traveling in that direction, he would nonetheless go with him, in order to show him the way.

While they were walking, the Jew told Rav Chaim that he was very tired and asked Rav Chaim if he could carry his bags. Always happy to help another Jew, Rav Chaim consented. For the entire duration of their journey, Rav Chaim lugged this Jew's belongings.

As they approached this man's lodgings in Brisk, Rav Chaim apologized and said that he would have to give him the bags back to carry. The Jew argued that he had started themitzvah and thus should finish it. Rav Chaim was adamant and remained firm that he could no longer aid him.

Rav Chaim returned the bags to the Jew who was traveling with him, and showed him where his host lived. Before he left, the traveler mentioned that he would like to visit the rov of the town, so Rav Chaim told him where his house was. They parted ways, and the guest settled into his lodgings.

A while later, Rav Chaim heard a knock on his door, and there was the very same Jew who had asked him to carry his bags. The guest’s face turned red from embarrassment when he realized that the simple Jew who had carried his bags was none other than the renowned Rav Chaim Brisker, and he begged forgiveness from the rov. Rav Chaim calmed the man down, thanking him profusely for the opportunity to do a chessed for another Jew.

After the guest regained his composure, he asked Rav Chaim why, if he liked doing chessed so much, he didn't he carry the bags all the way to the home where he was staying. Rav Chaim replied that he realized that if this Jew's host saw him walking with Rav Chaim while Rav Chaim was carrying his bags, he would scream at him for his behavior. In order to spare him from embarrassment, Rav Chaim gave him back the bags.

From here we can see that the greatness of gedolei Yisroel is not limited to their Torah. When they perform chessed, they also use their brilliance to calculate how they can be of the absolute greatest help possible, taking every aspect into consideration. Gedolim understand that holiness is achieved by maximizing one's ability to help others.

Non-Jews believe that the way to be holy is to emulate Hashem and separate oneself from others. Those who attempt to do this live secluded, and cut themselves off from worldly endeavors. The Jewish concept of holiness is that our holiness differs from that of Hashem; only through interaction can we achieve the kedushah that the Torah requires of us.

We are witnessing natural disasters on a regular basis lately, and their power seems to be increasing. Chazal ask what we can do to spare ourselves from the pangs of Moshiach, and they answer that we should dedicate ourselves to Torah and chessed. By doing so, we can ensure that we will remain safe from these displays of Divine might and protect ourselves from what lies ahead.

An Eternal Illness

2010-04-22T18:28:00.000-04:00

An Eternal Illness

The Dangers of Lashon Hara

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch, shlita

Ravad of Yerushalayim

Kosher Speech

The Torah discusses tzara’as, the punishment for lashon hara, at great length. Tzara’as would first appear on a person's home, and if he does not repent for his lashon hara at that point, it would spread to his clothes. If he continued in his ways even still, then eventually, his body would be afflicted by it.

Parshas Tazria follows Parshas Shemini, which deals with the kashrus of animals. Outwardly, there seems to be no connection between these two topics; but is there, in fact, a deeper meaning behind this juxtaposition?

Rav Yisrael Salanter explained that the Torah does this to teach us that it if one wants to protect the sanctity of his neshamah, it is not sufficient to guard oneself from non-kosher food. One’s speech has an even greater affect on his neshamah than what one eats. The outer signs of tzara’as come to show the great internal damage caused through lashon hara.

When Rav Sternbuch first came into yeshiva in London, Rav Shneider encapsulated Rav Yisrael Salanter’s words with the following rule: “You are all extremely careful about the kashrus of the food that goes into your mouth. Try to be equally wary of the kashrus of the words that come out of your mouth.”

While eating non-kosher meat is a serious transgression, bringing non-kosher ideas into one’s mind can be even more dangerous. At times, the problems with certain written materials are extremely subtle, and the casual reader might not even realize that his neshamah is being infected. Especially with the advent of internet, when anyone can post any idea that he wants for public view, one must take extreme care with regard to what a person reads that it is clean of lashon hara, apikorsis, and other Torah prohibitions.

Punishment For Lashon Hara

The malach who would speak to the Beis Yosef on a regular basis once told him this:

“Do not worry about those people who have spoken against you. They haven’t harmed you; just the opposite, they have helped you. When someone speaks lashon hara about his friend, his mitzvos get transferred to whomever he spoke about. If people realized this, they would have great joy when they hear that someone spoke about them. They would even give gold or silver coins to the person who spoke about them.” (Magid Mesherim, Parshas Vayakel)

The Chovos Halevavos, Shaar Hachaniyah (Chapter 7) also cites this idea. He adds that when a person who speaks lashon hara gets to shamayim, he will find that he is accredited with many transgressions that he does not remember doing. When he asks about them, he will be told that they were taken from the individuals that he spoke lashon hara about, and added to his record.

The Chovos Halevavos cites a story of a chasid whom someone spoke lashon hara about. When the chasid found this out, he sent the speaker a lavish gift consisting of the choicest fruit of that land with the following note: “You were kind enough to give me your mitzvos and take away my aveiros. I am sending you a small token of my appreciation.”

How can we understand why a person loses all of his Torah and mitzvos by speaking lashon hara? When a person speaks badly about someone else, this creates prosecuting angels against his friend. Exchanging the mitzvos of the speaker for the aveiros of the one he spoke about helps rectify the spiritual damage that has been caused.

When the subject of the lashon hara gets all of the mitzvos of the person who spoke about him, his reputation in shamayim is exponentially improved. Similarly, by unloading his transgressions onto the person who spoke about him, he is now considered a tzadik. These two actions counter the damage caused by the prosecuting angels, for with all of his mitzvos and lack of aveiros, they can no longer speak badly about him.

Based on this, the Chasam Sofer (in a derasha for Shavuos) explains what Chazal mean by their statement that when someone becomes a rav, all of his transgressions are forgiven. The reason for this is that after a person gets a position as a rav, many people will speak lashon hara about him. His aveiros will be placed onto all of the people who spoke about him.

The Chafetz Chaim hints to this concept in the sefer Shemiras Halashon in Shaar Hazechira (Chapter 7). Since this is such a crucial deterrent to prevent someone from speaking lashon hara, why didn’t the Chafetz Chaim make a more open reference to the fact that one loses all of his mitzvos if he speaks lashon hara?

Rav Moshe Shneider once asked the Chofetz Chaim why he did not write what the Rambam says, that someone who speaks lashon hara does not have a place in the World to Come. The Chofetz Chaim replied that he could not give people such a blow. Rav Shneider understood that if the Chofetz Chaim would write that speaking lashon hara causes one to lose his portion in the next world, people would give up hope and refrain from putting effort into learning Torah and performing mitzvos.

This rule is especially applicable to the internet. If someone posts lashon hara about someone else, this could be seen by countless individuals, and the extent of the damage is enormous. Especially when the lashon hara is about rabbanim, one could lose his entire olam habah because of his transgression.

Asking Forgiveness

The Chafetz Chaim writes, in the sefer that became his namesake, that if a person speaks lashon hara about his friend, he must go and tell him about it in order to get mechila from him (4:12). This is a very difficult halacha to follow. Hearing that someone spoke lashon hara about you is extremely distressing.

Rav Yisrael Salanter would not write an approbation for the sefer Chafetz Chaim because of this psak. Rav Yisrael ruled that instead, a person should ask a general forgiveness from the person he spoke about, and this is sufficient. Rav Sternbuch once received a letter from Rav Dessler praising this ruling of Rav Yisrael Salanter's.

Although there is a dispute whether one must ask forgiveness for specific lashon hara that was spoken, everyone agrees that one must ask for some form of mechila from the subject of the negative speech. The Gemara in Yuma 87a relates the story of a butcher who slandered Rav and didn’t come to ask him forgiveness. Erev Yom Kippur, Rav went to speak to his butcher in order to give him the opportunity to ask mechila.

The butcher did not take the opportunity and did not ask Rav forgiveness for his slander. After this incident, the butcher was cutting bones, and hurt himself, and this injury eventually caused his death.

Seemingly, Rav could have just declared privately that he forgave the butcher, and did not have to travel and speak to him. From here we see that one must get a personal forgiveness from the subject of the lashon hara. Since it is nearly impossible to keep track of everyone that we speak about, we should make great efforts to avoid speaking lashon hara.

While a person once had to leave his house if he wanted to speak lashon hara en masse, today with the internet and email, things have changed drastically. In a few minutes, a person could spread the worst lashon hara to the four corners of the globe. A person should take great care to think about what he writes, and if possible, have a rav look it over before distributing it to a large number of people.

The Anatomy of Jewish Leaders

2010-04-14T09:24:00.000-04:00

How Gedolim Deal With Tragedies in Klal Yisroel

By Rav Moshe Shternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given by Rav Moshe Shternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

CONSULTING GEDOLIM

“And on the eighth day, Moshe called Aharon and his children and the elders of Klal Yisroel” (Vayikrah 9:1).

On the eighth day of the inauguration of the Mishkan, the Jewish people are instructed to offer a number of sacrifices. Among the korbanos they brought were a calf and two goats.Chazal explain that the calf was to atone for the transgression of the Golden Calf, and the two goats amended for the sale of Yosef Hatzaddik.

We can understand why, at this auspicious moment, it was crucial to atone for the sin of the Golden Calf. His action caused the Divine Presence to depart from the Jewish people, and in order to bring it back, a sacrifice was definitely needed. But why, together with the calf, was it important to bring a korban for the sale of Yosef?

Yosef Hatzaddik was tried according to din Torah and it was ruled that he was trying to usurp the kingship of Yehudah and was, therefore, liable to the death penalty. However, before carrying out the verdict, the brothers should have taken one more action: they should have consulted with their father, Yaakov, to determine whether their ruling was correct and ascertain that they were not merely acting out of bitter feelings toward their brother.

The same principle is true regarding the transgression of the chet ha'Eigel. Had the Jewish people consulted first with Aharon, they would not have made a Golden Calf. By rushing to act without taking counsel, they were influenced by the Eirev Rav to completely throw off the yoke of Hashem.

Before inaugurating the Mishkan, both of these transgressions needed to be atoned for. The Jewish people had to learn that from now on, their actions should be guided by the wisdom of the gedolei Yisroel, the great Jewish leaders of every generation. For this reason, the Torah stresses that Moshe and Aharon performed these sacrifices together with Ziknei Yisroel, the elders of Klal Yisroel.

ACCORDING TO THE GENERATION

Once, when Nadav and Avihu were walking behind Moshe and Aharon, they commented, “When will these two old men die so that we can take over the leadership of the Jewish people?” Chazal reveal that it was this transgression that was the cause of the death of Aharon's children (Sanhedrin 54a).

At first glance, the words of the Gemara are shocking. Even the basest and coarsest individuals would not make such a crass comment, let alone the completely righteous children of Aharon Hakohein. What was the deeper meaning behind their statement?

Moshe and Aharon were the humblest individuals that ever lived. Their great humility enabled them to withstand the complaining and misbehavior that the Jewish people engaged in on a regular basis. As long as they were the leaders of the generation, Moshe and Aharon would shoulder the burden of Klal Yisroel's actions, and the Jewish people, in turn, could “get away with” continuing to act improperly.

Nadav and Avihu, on the other hand, were disconnected from all worldly matters and had no connection with the intricacies of political management. They just did not possess the personalities to deal with internal strife and the sorting out of national issues on a daily basis as Moshe and Aharon did. Had Nadav and Avihu been the leaders of the Jewish people, they would not have been able to shoulder the misbehavior of Klal Yisroel.

In truth, Nadav and Avihu were not wishing that Moshe and Aharon would die. Rather, they were davening for the day that the Jewish people would act properly. This way, they would no longer need leaders who were willing to deal with all of the difficulties and strife in their interactions. .

Despite their good intentions, their words were not completely free of bias. There was a certain element of self-glorification in their statement, a wish to take over the leadership of the Jewish people. Slight as it was, that hint of tainted intentions was the cause of both of their untimely deaths.

POSITIVE HESITATION

“And Moshe told Aharon to draw close to the mizbeiach…” (Vayikrah 9:7).

Why did Aharon need to be instructed to go close to the mizbeiach? Rashi explains that Aharon was embarrassed to take a leadership role for himself. Therefore, Moshe Rabbeinuhad to encourage him and reassure him that he had been chosen for this position of honor.

One might view Aharon's hesitation as a show of weakness; in truth, it is just the opposite. One of the signs of a great Jewish leader is the hesitation to take responsibility upon himself, lest he not be worthy of this exalted role.

A young talmid chochom who had been selected to be the rov of a city approached the Chofetz Chaim to take counsel regarding his new position. He understood the level of learning that a rov should really have and felt that he was unworthy to take on such a role. The young man asked the Chofetz Chaim if he should, nonetheless, accept the job.

The Chofetz Chaim replied that his reluctance was proof that he understood the tremendous responsibility involved with being the rov of a city. If an issue came up that was beyond his grasp, he would surely speak to other rabbonim greater than he to help him resolve the question. His hesitation was the strongest proof that he was the right choice for the job.

DOING WHAT'S RIGHT

Although a talmid chochom will tend to resist taking a position of honor, when it comes time to stand up for the truth, he will do so without hesitation. Even during the most difficult periods, he will strive to overcome all physical and emotional barricades in order to do what is right. All other concerns fall to the wayside and he only sees what the Almighty asks of him.

For example, the untimely demise of Nadav and Avihu was a shock to all of Klal Yisroel. Chanukas haMishkan, which was supposed to be a time of great joy, was exchanged for a time of tremendous mourning. Understandably, this threw off the avodah of the other sons of Aharon Hakohen - the brothers of Nadav and Avihu - as well. But when Moshe Rabbeinusaw that Aharon's sons had not consumed the korbanos that they were permitted to eat even while mourning, he put his humility aside and reprimanded them for their actions (Vayikrah10:17). Moshe Rabbeinu's only concern was the truth. He could not stand hesitation when it came to fulfilling the Divine will.

When Aharon told Moshe Rabbeinu that the halacha was not as he thought, Moshe did not try to cover up his error. He immediately admitted his mistake. He was not embarrassed to say that he had not heard this halacha from Hashem (Rashi, Vayikrah 10:20).

DIVINE JUSTICE

“And Aharon was quiet…” (Vayikrah 10:3)

Witnessing the death of children is one of the most painful experiences that a parent could possibly endure. Yet, when Aharon's two sons died, he did not react to what happened; rather, he responded with complete silence. Chazal praise him for his ability to accept the harsh judgment of Hashem.

Most people cannot stand up to the brunt of middas hadin so staunchly. The shock of bad news will inevitably throw them off and disrupt their Divine service. Only gedolim can follow in Aharon's ways and accept such circumstances with peace of mind.

During the Holocaust, the Nazis took entire kehillos and slaughtered them. In one such incident, they allowed the rov of the community, Rav Baruch Karmarner, to speak beforehand. He related the following:

The Torah writes, “With my kerovim [close ones] I am sanctified, and in front of all the people achaveid” (Vayikrah 10:3). The simple translation of achaved is, “I am honored.” Deaths of those who are close to Hashem exhibit His attribute of strict justice, as well as how exacting He is with those who are close to Him. However, the word achaveid can also mean difficult.

Based on this alternate translation, we can understand the words of the Torah in a different light: Only those who are close to Hashem can honor their Creator with silent acceptance of His strict justice; for most of the Jewish people, this is extremely hard.

After those words, Rav Baruch Karmarner's entire kehillah was killed.

Hashem has high expectations of the leaders of the Jewish people. They are meant to live a dual existence, on one hand shying away from honor, yet, at the same time, staying firm and standing up for what is right. Even under the most adverse conditions, they are expected to cast all other considerations aside and focus solely on what Hashem wants from them. Happy is the nation who has been given such great leaders, and may we have the insight to consult them regularly.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha, compiled and edited by Rabbi Travis, are now available as a sefer titled “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

Giving With Joy

2010-03-10T20:10:00.000-05:00

The Other Half of Our Mitzvos

By Rav Moshe Shternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given on leil Shabbos by Rav Moshe Shternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

COINS OF FIRE

“This is what everyone who is included in the census must give: half a shekel…" (Shemos 30:13).

The Torah obligates every Jew to contribute half a shekel each year to the Bais Hamikdosh. Chazal tell us that Moshe Rabbeinu had difficulty understanding this mitzvah. Hashem clarified the nature of this mitzvah to him by showing him a matbeiah shel aish, a coin made of fire.

Moshe Rabbeinu was the only person who was ever granted the ability to speak face-to-face with the Al-mighty. He was able to fathom the deepest and most intricate aspects of the Torah. Why, then, was the mitzvah of machatzis hashekel so difficult for him to grasp?

Even more baffling is Hashem's response. A matbeiah shel aish would seem to have nothing to do with helping Moshe Rabbeinu out of his confusion. How did showing Moshe a coin of fire resolve his difficulty?

In truth, during the give-and-take between Hashem and Moshe Rabbeinu, a very deep concept was revealed. Moshe Rabbeinu could not fathom why both a poor person and a rich person should be obligated to make the identical donation. Why wasn't the wealthier individual asked to contribute more?

Hashem answered Moshe's question by showing him a coin made of fire. The matbeiah shel aish symbolized the giving of tzedakah with burning passion. Hashem was showing Moshe Rabbeinu that, although in the giving both were equal, the complete fulfillment of the mitzvah was achieved only through the enthusiasm that each person put into it.

Besides this clear indication of the passion one must have while performing mitzvos, there is another aspect of this association: Fire is an element that cannot be held or contained. Similarly, giving tzedakah with all one's heart is a subtle act that has no physical manifestation and can be gauged only in the spiritual realm.

While the amount to be given for machatzis hashekel is the same for everyone, the level of devotion and joy each person experiences is very individual, different from that which anyone else experiences. Everyone, on his own level, infuses his mitzvos with unique intentions. Thus, the completion of the mitzvah of machatzis hashekel can be achieved only when one's heart is focused on it completely.

In truth, this concept applies to all the mitzvos. Two Jews can daven the exact same Shemoneh Esrei, both uttering the identical words, yet their mitzvos are worlds apart. One Jew experiences a deep connection to his Creator, while the other might be thinking about his personal needs and might be greatly distanced from Hashem.

Every mitzvah that a Jew performs is only half the fulfillment of Hashem's Will. It is completed only with the fire that he infuses into it, the love and devotion he feels toward Hashem while he is performing the mitzvah. Indeed, the yeitzer harah will allow us to perform mitzvos, but it will invest tremendous effort into marring our intentions and divesting our mitzvos of any genuine sincerity and joy.

FEARING HASHEM

The Medrash tells us that Moshe Rabbeinu asked Hashem, “How will I be remembered for generations?” and Hashem responded that he would be eternalized through the machatzis hashekel.

This Medrash is most puzzling. The entire Torah is called Toras Moshe. What specifically does the machatzis hashekel add to Moshe's status?

In fact, Moshe Rabbeinu was merely the intermediary between the Jewish people and Hashem. Yet, following Hashem's directive to perform mitzvos together with the "fire" of the machatzis hashekel, he delivered the Torah with such intense awe that all subsequent generations have felt its effect. This was his personal contribution to kabbolas haTorah.

The posuk states (Devorim 10:12), “What does the Al-mighty, your G-d, ask of you other than to fear the Al-mighty, your G-d…?” Chazal comment: “Is fear such a small thing? Yes, for Moshe Rabbeinu, fear is considered a small thing.”

The Vilna Gaon explains that this Gemara is telling us that for anyone who was connected to Moshe Rabbeinu, fear was a small thing. Yiras Shomayim was Moshe's very essence, and it could be felt in everything he did. Moshe Rabbeinu's contribution to the giving of the Torah was the elevated level of fear that he injected into the experience.

PARTNERS IN TORAH

While all tzedakah is important, supporting Torah learning is especially significant. A person who supports a talmid chochom and forms a Yissochor-Zevulun partnership with him is entitled to half his reward; when he gets to the Next World, he will see all the fruits of this endeavor.

One would think that entering such a partnership would cause the “Yissochor,” who is studying Torah, to lose out, but the Ohr Hachaim reveals that this is not the case. Even though the “Zevulun” receives half the reward of his partner's Torah study, the “Yissochor” does not lose anything.

This concept is hinted to in the shekel coin used for hekdesh, which had a special halacha. Unlike other shekel coins, the one of hekdesh was twice the value of the normal shekel coin. By doubling the value of this coin, the Torah shows that someone who consecrates his money to be used for holy purposes does not lose anything. Even after he contributes a shekel to tzedakah, he is still left with the full value of a shekel.

The Vilna Gaon, on the other hand, understood that a talmid chochom who makes a partnership with a “Zevulun” does forfeit his reward. Even so, the Gaon did not see this as a reason for someone who is learning Torah and needs financial support to hesitate about entering into such an agreement. It is worthwhile to lose out on one's reward in order to be able to devote oneself totally to Torah study and grow that much closer to Hashem.

Every mitzvah should be performed with love, fear, joy, passion and great devotion. This is the message of the machatzis hashekel. All of our mitzvos are half-entities, and it is up to us to complete them.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha are now available as a sefer titled, “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.)

TEASER

Everyone, on his own level, infuses his mitzvos with unique intentions.

Living for Others , A Gadol's Responsibility to Klal Yisroel

2010-03-04T22:30:00.002-05:00

By Rav Moshe Shternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given on leil Shabbos by Rav Moshe Shternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

• • • • •

ERASED FROM THE TORAH

“Why isn't Moshe Rabbeinu's name mentioned in Parshas Tetzaveh? When Klal Yisroel sinned and Hashem threatened to wipe them out, Moshe said, 'If You do so, then wipe me out from the Torah' (Shemos 32:32). The Zohar (Pinchos 286) explains that the curse of a chochom is fulfilled even if the conditions are not met. Therefore, Hashem removed Moshe Rabbeinu from Parshas Tetzaveh” (Baal Haturim, Shemos 27:2).

The words of the Zohar, as cited by the Baal Haturim, are quite astounding. Moshe Rabbeinu was moser nefesh to defend the Jewish people, and agreed to have his name wiped out from the Torah in order to ensure their perpetuation. Why was he punished for such a seemingly noble act?

What makes this even more difficult is that we find that the Zohar criticizes Noach for his lack of initiative in defending his generation. So much so that the Zohar calls the Mabul “mei Noach, the waters of Noach.” Instead of condemning Moshe Rabbeinu for his defense of the Jewish people, the Torah should praise him for his actions.

We can understand Moshe Rabbeinu's absence from Parshas Tetzaveh in a completely different light. Gedolei Yisroel, the Torah leaders of each generation, are obligated to be moser nefesh, to give up everything, for the sake of Klal Yisroel. They must go out on a limb for the Jewish people, even if it means losing out in their own lives.

While this principle is certainly true regarding sacrificing personal comfort, it even extends to spiritual endeavors. Each day in Krias Shema, we proclaim that we must serve Hashem with all of me'odechah, literally our possessions. The Chofetz Chaim explains that this refers to that which is the most (me'od) important to us, namely, willingness to make spiritual sacrifices for the sake of Klal Yisroel.

While every Jew must be ready to give up anything for the sake of the Jewish people, for gedolei Yisroel, forgoing their personal growth for the sake of the nation as a whole is part of their essence. Willingness to sacrifice their own spiritual ascension shows that they are completely sincere and dedicated to their work; this is the litmus test whether they have truly given themselves over to Hashem’s will completely.

Chazal tell us that even when a person leaves this world, if his name is mentioned in the context of his learning, then sefasayim dovevos bekever, it is as if he is still alive and learning Torah in this world. Moshe Rabbeinu’s suggestion that he be removed from the Torah was the greatest act of spiritual self-sacrifice that a person could ever offer. Moshe was ready to give up this possibility for eternal reward throughout all the generations in order to ensure the perpetuation of the Jewish people.

In this light, the removal of Moshe Rabbeinu's name from Parshas Tetzaveh is an accolade and not a criticism. It is a reminder of his great self-sacrifice, and a lesson to all future Jewish leaders. Gedolei Yisroel must be willing to follow suit and relinquish some of their spiritual growth for the sake of Klal Yisroel.

A FATHER OF THE JEWISH PEOPLE

Moshe Rabbeinu taught us that a Jewish leader must give himself over to the people. A gadol is a father to Klal Yisroel and must fulfill his role accordingly. While he must be willing to sacrifice himself for everyone's needs, he must put in extra effort for those who cannot take care of themselves.

Once, a local rov visited the great gaon, Rav Chaim Ozer Grodzensky zt”l. Rav Chaim asked him what he considered the role of a Jewish leader. The rov responded that such a person is obligated to worry about the kashrus, chinuch, mikvaos and eruvin of the town where he holds his position.

Dissatisfied with his answer, Rav Chaim Ozer pressed, “Is there anything else?” The rov thought for a minute, trying to think of any other halachic responsibilities that he might have omitted. He could not think of anything else, and replied that this seemed to be it.

Rav Chaim told him that he had forgotten one of his most important jobs - to care for the orphans and widows in his town. As the leader of his community, it was the rov's obligation to ensure that individuals who had no one to worry about them were taken care of. Rav Chaim Ozer practiced what he taught and was known as the father of all orphans and widows in Klal Yisroel.

PERSONAL ROLES

While it is a great privilege to have the opportunity to give to the Jewish people, each person must know what his personal role is. One Jew’s job might be to be involved with kiruv rechokim, bringing back his brethren who have strayed from the truth of Torah. A different person’s role is to learn diligently and become a talmid chochom.

Taking the wrong role is a serious offense. The Gemara in Maseches Eruchin writes that a Levi who was meant to sing, yet instead locked doors, or vice versa, was obligated to be killed. Each person must take advice from rabbonim as to which role is best suited for him.

At first glance, the jobs that put a person in the limelight and present opportunities to affect the masses seem the most attractive. The Chazon Ish, however, ruled that quality can override quantity. One true talmid chochom can have a tremendous impact on the Jewish people just by his own private learning in his home or bais medrash.

HAVE A HEART

Hashem tells Moshe Rabbeinu that the workers he should find to construct the Mishkan must be chachmei lev - those who have “wisdom of heart.” Intelligence is generally associated with the mind, so it is surprising to find it here connected with the heart. What is the deeper meaning of this phrase?

While using one's mind is one of the hallmarks of a Jew, it is not enough. We must infuse our actions with emotion and fervor as well. The combination of chochmah and lev produces truly outstanding results.

Whatever role a Jew assumes in Klal Yisroel, he should carry it out with much thought as well as passion. Putting one’s mind and heart into his actions shows true commitment to what he is doing. All Jews should strive to be chachmei lev, to reach the full synthesis of mind and emotion in all they do.

The Art of Taking, Reward in this World for Mitzvos Tzedakah

2010-02-25T23:30:00.000-05:00

By Rav Moshe Shternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given on leil Shabbos by Rav Moshe Shternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

GIVING AND TAKING

“Speak to the Jewish people and have them take for Me terumah” (Shemos 25:2).

One of the primary mitzvos of Purim is distributing matanos la'evyonim, distributing gifts to the poor. While the halachos of reading the megillah are intricate, giving tzedakah appears fairly straightforward. As long as we give two poor people enough money to buy a minimal Purim seudah, we have fulfilled the mitzvah.

Giving tzedakah involves much more than taking out a checkbook or reaching into our pockets to pull out some coins. How we give money has a major affect on the mitzvah. In order for our tzedakah to have the maximum impact, we should try to understand the deeper significance of this mitzvah.

The Torah instructs Moshe Rabbeinu to tell the Jewish people, “Take...terumah.” Wouldn't it be more accurate to write that we should “give” tzedakah for the building of the Mishkan? By using the word “take,” the Torah reveals a special aspect of this mitzvah.

When we give tzedakah to those who need it, Hashem responds by elevating us to a level where we are enveloped by His kedushah. The purer our intentions and the more we give for the sake of His honor, the more kedushah we will be imbued with by our tzedakah. In essence, when we give we are really taking.

TAKING TERUMAH

In the next verse, the Torah reverts back to the standard phraseology of “giving.” This refers to someone who does not have the correct intentions; rather, he must force himself to give. The Torah describes this as terumaschem, “your gifts,” for they are not infused with the kedushah of the Divine Presence that the other gifts, given with more purity of heart, contain.

The use of the word terumah when referring to tzedakah teaches us a crucial aspect of this mitzvah. Food grown in Eretz Yisroel is forbidden to eat without first separating terumah. So too, before giving tzedakah, one's money should be treated as tevel, untithed produce.

Terumah literally means “lifting up.” Giving money to tzedakah elevates one's wealth, raising it to a higher dimension. Inevitably, this causes people to experience more bracha in all of their financial endeavors.

HEARTFELT OFFERINGS

“…every man who offers his heart should take My terumah” (Shemos 25:2).

The Zohar writes that tzedakah only has the proper impact if one is an ish, a man of giving. Contributing to charity in a way that does not meet the high standards of the Torah seriously detracts from the mitzvah. Only by working on oneself beforehand can one hope to achieve this level of giving.

The Medrash states that after the Jewish people said, “Na'aseh venishmah,” we received the commandment of terumah, to give tzedakah for the Mishkan. Just as we accepted the Torah unconditionally, we must also be prepared to give tzedakah without any strings attached. When we do so, Hashem responds in kind and deals with us in an elevated manner.

Rav Shternbuch describes an incident that took place with the Chazon Ish. The Chazon Ish once had a visitor from London staying with him, so he decided to use the opportunity to find out more about the background of his talmid, Rav Moshe Shternbuch, who was also of English descent. He asked his guest to tell him a story about Rav Shternbuch's family.

The man replied that Rav Shternbuch's father was very careful about giving tzedakah in a way that would protect the honor of his guests. He would slip some money into their wallets before they would leave. This way, they would not have to feel embarrassment about receiving charity.

The Chazon Ish heard the story, but was not satisfied. He was searching for a deeper aspect of the nature of Rav Shternbuch's family. He asked his guest for another story.

The visitor related that when Rav Shternbuch's father was sick, he promised to give a certain sum of money to tzedakah if he recovered. A short time later, he reconsidered what he had promised and decided instead that he would give the money whether he recovered or not. He decided to give the money right away - regardless of whether he would get better or not.

After the Chazon Ish heard this story, he was placated. His guest had now sufficiently portrayed the family Rav Shternbuch came from - a family who performed the mitzvah of tzedakah properly. This accurately reflected the chinuch that the Chazon Ish knew Rav Shternbuch must have received as a child.

BRASS AND DIAMONDS

“…this is the terumah that you should take: gold, silver, brass, diamonds” (Shemos 25:3, 7).

The Torah seems to list the materials of the Mishkan in descending order of their value: gold, silver and then brass. It is therefore surprising that the Torah only lists diamonds after all of these other items. Why are these precious stones listed last?

In truth, all wealth belongs to Hashem. He does not need our contributions and merely lets us appropriate our own wealth to fulfill the mitzvah of tzedakah. The amount of reward we receive is equivalent to the effort and sacrifice required.

While diamonds are certainly more expensive than any of the metals listed, in another aspect these first three items were actually more valuable in Hashem's eyes. Diamonds and other precious stones fell together with the mann, and bringing them was not considered such a sacrifice. At that time, giving up one's gold, silver and even brass was considered a much greater contribution.

The Baalei Tosafos explain that gold is symbolic of giving when one is healthy, silver when sick, and brass when one is close to death. The effort exerted when giving tzedakah is not measured merely by how much of a financial stretch it is; Hashem values one's donations much more when they are given from a healthy state and not motivated by illness or troubles.

On Purim, we are directed to give unconditionally to whoever asks for our assistance. In fulfilling this mitzvah, we have a chance to take for ourselves and bring Hashem's light into our lives. Let us make the most of this special opportunity and infuse our homes with this exalted level of kedushah.

STRENGTHEN YERUSHALAYIM

The holy city of Yerushalayim is currently being assaulted by the non-religious political entities that are in control of the local government. In the palace of the King, Shabbos desecration is being supported and encouraged, Hashem yeracheim. Each day, the situation becomes more and more dire.

In addition, the anti-religious government is promoting the activities of non-Jewish missionaries. This is being carried out under the guise of promoting tourism, yet it poses a grave threat to our holy city. What can we do to stop this devastation?

Anyone who has political influence should use it to stop what is taking place. In doing so, he will sanctify Hashem's name and return Divine glory to the city that houses the place of the Bais Hamikdosh. Every Jew should make his voice heard in protest over this chillul Hashem.

Whatever one can do to strengthen the study of Torah and the fulfillment of mitzvos in Yerushalayim will sure aid this cause. The more kedushah we imbue into Yerushalayim, the stronger we will be against an enemy whose desire is to uproot every trace of sanctity from the home of the Shechinah. Every mouth should be directed in prayer and all eyes should be raised towards the heavens in search of mercy during this difficult time for Klal Yisroel.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. Rav Shternbuch's weekly shiurim on the parsha are now in print and will be available soon from Feldheim Publishers as a sefer titled, “A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.)

TEASER

Let us make the most of this special opportunity and infuse our homes with this exalted level of kedushah.

Life in Prison, The Torah Outlook to Criminal Justice

2010-02-17T22:25:00.000-05:00

By Rav Moshe Shternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given on leil Shabbos by Rav Moshe Shternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

PONZI SCHEMES

“If you purchase a Jewish slave, he shall work for six years and the seventh year he goes free” (Shemos 21:2).

Recently, Ponzi schemes and other similar business frauds have taken center stage in world news, and unfortunately, Jews have been some of the key figures behind these frauds. Generally, after the masterminds behind these plans are convicted, the rest of their lives are spent in jail. Nobody benefits from this, as the victims are forced to swallow the losses, and the criminal is not in a situation where he will change.

In His infinite wisdom, Hashem designed a radically different penal system. Criminals are not allowed to run away from the loss they caused to the people they stole from. They must sell themselves as slaves and pay back the money they stole.

Instead of being locked up with other hardened criminals, the thief finds himself in an environment that gives him an opportunity to see healthy Jewish living. Even though he is a slave, we treat him like an equal, and further, at times when there is not enough for everyone, we give him priority over other members of the household. The Talmud Yerushalmi, in fact, rules that if the master only has one pillow, he must give it to the slave to use and do without for himself.

If the thief is married and has children, the new master must provide for his family as well. We are so concerned with this robber's welfare that we treat him like any other husband: any money that his wife earns goes to him, in order not to belittle his honor more than necessary. The Torah hopes that during his stay with this family, he will absorb what a proper home should look like and turn to other, more acceptable means to support himself.

The Torah chooses a punishment that is perfectly measured for this person's crime. He chose a career in theft and deceit, as it seemed like the easiest, most fruitful way to support himself. For six years, we make him engage in honest labor to drive home the fact that there are other, more elevated ways to earn a living.

A THIEF IN OUR HOMES

While this setup is certainly superior to the secular penal system, at first glance there seems to be a catch. Having a felon as part of one's household might not be the best situation for the rest of the members of one's family. How can we make sure that this criminal's influence will not cause negative repercussions in one's own home?

The Torah brilliantly solves this problem by allowing the master to force his newly acquired slave to marry a non-Jewish maidservant. For a religious Jew, there could be no greater disgrace than living with a non-Jewish wife. This will inevitably cause the master's family to look down at him and prevent them from learning from his actions.

For this reason, the Torah calls him an eved ivri. The word ivri comes from the root over, which means to transgress. During his six years living with this family, we do not let him forget that he is here because he transgressed the prohibition not to steal.

Thus, we see that on one hand, we give the slave equal treatment and boost his sense of self, hoping that this will change his criminal mentality. On the other hand, the degradation of living with a non-Jewish maidservant should make it clear to him that he did not act according to the elevated ways of the Torah. We hope that by the time his stay with this family ends, the slave will have internalized both of these outlooks and be able to reenter society as an honest person.

This outlook that the Torah teaches is crucial for those involved with bringing non-religious Jews closer to Torah observance. We have to elevate them so they can recognize their true greatness as Jews. At the same time, we have to help them see the baseness of a non-observant life and make sure that we do not learn from their ways.

HARD OF HEARING

As clear as this message is, some slaves might not be able to internalize the message that the Torah is conveying to them. They might enjoy their stay with this family and the relationship with the non-Jewish maidservant. After his stay has concluded, an eved ivri may request to stay with his newfound family.

We dramatically show such a slave the error in his way of thinking. The Torah commands his master to put an awl through his ear to the doorpost - reminiscent of the very doorposts that acted as witness to the freedom of the Jewish people from their slavery in Mitzrayim. It should be clear to everyone that this Jew did not understand what the Torah was trying to teach him by this stay with this family.

Rashi tells us that the reason behind this practice is to punish the very same ear that heard on Har Sinai, “You should be slaves to Hashem.” Yet, we only heard the first two of the Aseres Hadibros on Har Sinai, and Hashem did not explicitly tell us not to be slaves. Furthermore, the mitzvah to be sold as a slave to pay for one's crime applies to all generations, even those who did not stand at Har Sinai.

When the Jewish people said, “Na'aseh venishmah - We will hear and we will do,” they accepted for all generations that they would live the commandments of the Torah. The experience of hearing these words directly made a strong impact on their neshamos. Although they practically only heard the first two commandments directly from Hashem, it was as if they had heard everything directly from Him. This impression stayed imbedded in every Jewish neshama for all generations.

JUSTICE PREVAILS

The Mishnah in Pirkei Avos tells us that were it not for fear of the government, people would eat each other alive. Law and order is crucial; without it, chaos would prevail. However, man-made secular law can never reach the infinite depths that the Torah touches in its mishpatim.

The parsha of eved ivri is just one example of the infinite wisdom that the Torah exhibits via its methods of jurisdiction. Instead of offering an arbitrary, man-made punishment, each one of the mishpatim penetrates deep into the human personality and identifies the root of what went wrong. The Torah cuts through to the cause of that problem and rectifies the issue on all sides.

At times, it seems as if Torah law is not able to deal with a particular problem. Sometimes, we might be missing witnesses or sufficient proof to prosecute someone with a monetary or physical punishment. Seemingly, in these circumstances, true justice cannot be carried out.

Not so. On the verse, “These are the mishpatim,” the Zohar writes that “these are the laws of gilgul.” In a case where we lack sufficient proof to decide the case, Hashem will set up circumstances that cause justice to be achieved.

The appearance of new fraud cases every day is the clearest proof of the failure of the secular penal system. Only Hashem's wisdom, as embodied by the mishpatim, can rectify these issues. May the day come quickly when the Torah law is the only deciding factor in all judicial issues of Klal Yisroel.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. He will soon be publishing Rav Shternbuch's weekly shiurim on the parsha as a sefer entitled "A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

TEASER

In His infinite wisdom, Hashem designed a radically different penal system. Criminals are not allowed to run away from the loss they caused to the people they stole from.

Battling Amaleik, Preparing Ourselves For The Final Tests Before Moshiach

2010-02-11T23:09:00.000-05:00

By Rav Moshe Shternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given on leil Shabbos by Rav Moshe Shternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

IN THE FACE OF MIRACLES

“And Yisro heard…” (Shemos 18:1). What did Yisro hear? He heard about the miracles of the splitting of the sea and the war with Amaleik (Rashi, Shemos 18:1).

Yisro was inspired to convert and join the Jewish people after these two events. We can understand why hearing of the Almighty's miraculous Krias Yam Suf was an impetus for Yisro to join up with Klal Yisroel, but how did the war with Amaleik inspire Yisro to make this life-changing decision?

Chazal tell us that the entire world felt the miracle of the splitting of the sea. All bodies of water in existence parted simultaneously, so that everyone would recognize the great miracle that Hashem was performing for the Jewish people. One could argue that there has been no greater display of Divine power ever before in history.

Yisro was particularly impressed by one aspect of this miracle: Mitzrayim tried to destroy the Jewish people by drowning their male children in the water, and, measure for measure, they were punished on the sea. The Hashgacha Protis, personal Divine interaction, made Yisro recognize that Hashem was the one and only power in the world.

After this great miracle, the entire world was in awe of the Almighty. Nobody dared to touch His chosen people. Only one nation, Amaleik, had the audacity to attack Klal Yisroel and thereby cool off this feeling of fear.

Yisro witnessed the great miracles that took place, as well as Amaleik's reaction to what had transpired. He understood that if it was possible to defy the Almighty in the face of this open display of Divine power, then one could not simply maintain the status quo and expect to remain unaffected by the forces that constantly threaten to pull one away from holiness. He concluded that only by actually joining the Jewish people could he possibly hope to remain strong against the impurity of Amaleik.

FIRST NAMES

The name of his first son was Gershom, “For I was a ger [stranger] in a foreign land.” The name of his second son was Eliezer because “Elokei avi [my father's G-d] was ezri [my helper], rescuing me from Paroh's sword” (Shemos 18:3-4).

The difficulty in understanding these two verses is self-apparent. The fact that Moshe Rabbeinu was a stranger in Midyan seems to pale in the face of the miracle that saved him from death at the hands of Paroh. Why was his ger status important enough to merit being the source of the name of his first son?

Miracles are a temporary display of Divine glory, but after they have passed, things can easily go back to business as usual. Even greater than witnessing a miracle is channeling the inspiration that one gains thereby into elevating one's daily relationship with the Almighty. Holding oneself strong and not letting the opposing forces around him 'drag him in' is a constant miracle in itself.

While Moshe Rabbeinu owed his physical existence to the miracle that the Almighty had performed for him in Mitzrayim, his spiritual well-being was a result of the Almighty's continual spiritual protection. For this reason, Moshe Rabbeinu named his first son Gershom. In doing so, he recognized Hashem's Hand in helping him retain his identity while living among the idolatrous population of Midyan.

World history has given us many examples of this phenomenon. While Germany hosted a thriving Torah community before the emancipation, after the walls of the ghetto were torn down, the influence of the non-Jewish world penetrated, and Jews left the fold en masse. Similarly, when exposed to the freedom of America, many Jews were influenced to drop their commitment to Torah.

Amaleik's power grows stronger daily. If we do not take special precautions to guard ourselves from their weapons, we, too, may be pulled in by their sway. Even a temporary lapse of guard could cause one's downfall.

PREPARING FOR MOSHIACH

“Moshe went out to greet his father-in-law…” (Shemos 18:7)

Moshe Rabbeinu went out personally to welcome his father-in-law, Yisro. Considering his status as the leader of Klal Yisroel, his actions were a display of great honor for his father-in-law. What prompted Moshe do this?

As explained earlier, Yisro was inspired to join the Jewish people as a result of the miracles that Hashem performed for Klal Yisroel. However, this was not an expression of momentary religious excitement. Yisro made a well-thought-out decision based on the realization that this was the proper course for him to take in his life.

Moshe Rabbeinu recognized the sincerity of Yisro's motivations. He wanted to show all of the Jewish people that his father-in-law's decision was an intellectual choice, and not a temporary emotional frenzy. In order to do this, he personally went out to greet him, showing that his father-in-law had chosen to truly become a dedicated, sincere member of Klal Yisroel.

The miracles that will take place preceding and during the times of Moshiach will be much greater than those that we experienced in Mitzrayim. Like Yisro, all of the Jews and non-Jews of the world will recognize the Almighty's truth and that Klal Yisroel is His chosen nation. These miracles will be such a powerful display of Divine glory that we will lose our free choice and intentional transgression will become an impossibility.

Unlike the times of Yisro, it will then no longer be possible to join the Jewish people. The recognition will be so clear that there will be no choice but to accept it, and under such circumstances, there will be no merit in siding with the truth. Converts and baalei teshuvah will no longer be accepted.

The Satmar Rav, Rav Yoel Teitlebaum zt”l, once told Rav Shternbuch that considering the state of impurity that the world is in today, the reward for every mitzvah we perform is exponentially greater than in other generations. This being so, a true servant of Hashem should not want Moshiach to come. With his arrival, all nisyonos will fall away, and it would seem to follow that the reward for the mitzvos we perform, if any, will be negligible.

However, added the Satmar Rov, those who recognize the truth before the arrival of Moshiach will not lose out. Each person will continue his growth based on the level he achieved beforehand. Our avodah during these days prior to his coming is to ready ourselves for this immense revelation.

In our days, we have seen some of the rays of light that precede Moshiach. During the war in Gaza, thousands of missiles fell on Israel - but they caused almost no injury. In recent times, an earthquake struck the world, killing 300,000 people. These are small glimpses of the great power of Hashem, which He will reveal openly on the day of the final redemption.

Now is the time to prepare for this auspicious moment, as it is approaching rapidly.

* * * * *

Rabbi Travis is a rosh kollel of Kollel Toras Chaim in Yerushalayim, and is the author of Shaylos U'Teshuvos Toras Chaim and "Praying With Joy - A Daily Tefilla Companion," a practical daily guide to improving one's prayers, available from Feldheim Publishers. He will soon be publishing Rav Shternbuch's weekly shiurim on the parsha as a sefer entitled "A Voice in the Darkness.” For more information about his work, contact dytravis@actcom.com.

Surviving the Darkness ,Practical Advice to Bring Light to the Galus

2010-02-04T23:08:00.001-05:00

By Rav Moshe Shternbuch

The following was written by Rabbi Daniel Yaakov Travis based on a drasha given on leil Shabbos by Rav Moshe Shternbuch, Rosh Av Beis Din of the Eidah Hachareidis of Yerushalayim.

* * * * *

DARKNESS BEFORE DAWN

The Rambam writes that the original idol worshipers believed in Hashem. They felt that it was beyond G-d's dignity to converse with Him directly; rather, one should worship the forces of nature, which are His servants. Hashem was still considered the ruling power of the universe.

Amaleik introduced a completely new philosophy to the world. They claimed that although there is a Divine power, He is completely above this world. G-d has absolutely nothing to do with human life, and His existence in no way affects us.

The great gaon, Rav Yehoshua Leib Diskin, said that, in truth, Amaleik's philosophy is completely irrational. Everything has a creator, so certainly the world, which is the most complex aspect of existence, must have a maker as well. Hashem made room for such unfounded philosophies to be possible by creating a special entity in this world called apikorsis, which, largely by way of faulty logic and rationalization, allows one to deny His role.

The Zohar reveals that as we get deeper and deeper into the golus, Amaleik's ideology gets stronger and stronger. Their philosophy of removing G-d from our lives is becoming more and more accepted, and they seem to be plunging the world into ever-thicker darkness. Why does Hashem let Amaleik's power grow stronger daily?

On the day that the Almighty chooses to end the golus, the truth will be revealed. In order for the light of this revelation to make the strongest impact, He must temporarily plunge the world into a state of darkness. The thicker the darkness, the greater the light will be when the golus finally concludes.

The closer we get to that day, the more acute the danger of being misled by the darkness becomes. During these times, we must take special measures to ensure that we survive this interim period. What can we do to make sure that we will merit seeing the great light that is in store for us?

TAKING REFUGE IN THE DESERT

For forty years, the Jewish people lived in a desert. During this time, they survived miraculously, eating monn and drinking water from the be'er of Miriam. Why was it so crucial that Klal Yisroel experience this?

In order to remove the influences of Amaleik and all of the other nations we'd encountered, Hashem isolated us from the rest of the world. For forty years, we existed as a separate nation with almost no contact from outside influences. In this way, Hashem purified the Jewish people.

Klal Yisroel had just witnessed the ten makkos, seen the sea split, and were being provided for miraculously. Yet, with all of this direct Divine interaction, Hashem feared that seeing the outside world would push the Jewish people away from the truth of Torah. Only through complete isolation could Klal Yisroel maintain their state of elevation.

The Rambam writes (Dei'os, Ch. 6), “A person is naturally drawn after his environment… Therefore, he should befriend the righteous, and live amongst chachomim in order to learn from their actions, and distance himself from evil people… If he cannot live amongst righteous people, he should flee to the desert.”

In today's world, where the influence of Amaleik is so great, would the Rambam obligate everyone to uproot from their place of residence to move to the desert? Rav Chaim Brisker said that, practically speaking, a person does not have to move. However, when surrounded by heresy, he must rid himself of as many outside influences as possible in order to create a lifestyle as if he were living in a desert.

Sending our children to yeshivos and seminaries is a crucial first step to ensure that they get the right chinuch. However, this is not enough. We should try to do everything in our power to prevent our children from coming into contact with certain friends and other influences who will pull them away from Torah.

SEEING HASHEM

“I will surely sing to Hashem... He threw the horse and its rider into the sea” (Shemos 15:1).

The Shiras Hayam starts off by praising Hashem's actions regarding the treatment of the Egyptian soldiers and their horses. Seemingly, the main miracle that took place was the splitting of the sea. Why are the horses and their riders such a crucial aspect of the shirah?

Seeing the Almighty's hand through open miracles is a powerful revelation of His awesome glory. However, this experience does not leave a lasting impression on one's life. Only by internalizing that Hashem directs every aspect of our lives can we live with His Presence and develop a constant, lasting relationship with Him.

Watching the sea open up in front of the entire Jewish people was certainly one of the greatest miracles in the history of the world. Yet, the awareness that the Almighty dealt individually with each and every soldier and horse in the Egyptian army - the powerful army of Mitrzayim, delivering precise measurements of retribution to each one, teaches us Hashgacha Protis, Hashem's personal involvement with His people and their affairs. This makes a stronger impression, for such awareness allows us to recognize the Almighty in our daily living, when we do not usually see open miracles.

In general, one needs the merit of the tzibbur to consider one's actions significant. When it comes to recognizing Hashem's Hashgacha Protis, Klal Yisroel sang the shirah in the singular to show that every person's individual recognition is powerful.

For this reason, the women only sang this initial line of the shirah (see 15:21). While the men were able to notice and appreciate all of the miracles that were taking place around them and thus sing a longer shirah, the women were able to focus on the main aspect. They understood that the primary message of this miracle was the Hashgacha Protis, Hashem's involvement in the minutest details of our lives.

As Amaleik's influence waxes, Hashem's presence in the world appears to be diminishing. In truth, this is not so, and what we see is merely an illusion so that the final revelation should be greater. By separating ourselves as much as possible from the influences of the outside world around us and concentrating on Hashem's Hashgacha Protis in our lives, we will merit to see the light of Moshiach soon.

* * * * *

Maintaining Elevation, Staying Up, When Inspiration is Down

2010-01-28T11:05:00.000-05:00

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim)

Making Fun of Pharaoh

"…you should relate to your children and grandchildren that which I was 'hitalalti' in Mitzrayim, and the miracles that I did, for I am Hashem” (Shemos 10,2)

Rashi explains that "hitalalti" refers to the mockery the Almighty made of Mitzrayim. On one day Pharaoh declared, "Hash-m is righteous, and myself and my nation are evil." Yet a short time later, after the Almighty removed the each plague from Egypt, Pharaoh forgot everything that happened, and returned back to his previous arrogant denial of G-d.

The Torah instructs us that the correct way to convey this irrational behavior to tell our children is to depict Pharaoh as foolish and fickle. However, this episode seems like a minor aspect of the major miracles of the ten makos. Why does the Torah place such an emphasis on remembering this?

If we look closely at what happened to Pharaoh, we can understand that we also experience similar patterns in our lives. When we have a crisis, we pour out our hearts to Hash-m in tefila, begging him to rescue us from our straits. Yet just as soon as we find our salvation, we find ourselves slipping back to our old ways, and Hash-m is once again the furthest thing from our minds.

Remembering Pharaoh’s foolish behavior can help keep us aware of our own hypocrisy. We will realize that even when things seem to be good, we are still utterly dependent on the Almighty's constant protection and mercy. This will prevent us from making the same mistakes as Pharaoh.

The Secret to Staying Inspired

After Hash-m has directly intervened in our lives by saving us from harm, rescuing us from a crisis or some other act of hashgacha pratis, we will certainty feel uplifted and close to Him. However if we let nature take its course, we will inevitably forget what happened almost immediately. How can we maintain the lofty awareness of Hash-m’s greatness that we achieve during our moments of inspiration?

The Zohar reveals that we are obligated to regularly revisit and recall our memories of these acts of Divine kindness. Constant reflection on the awesome acts of love that the Almighty performs just for you will ensure that these acts become etched on your heart and make a permanent impression on your world view. This is the deeper meaning of the mitzvah of remembering Yetzias Mirtzrayim daily.

In addition to remembering Hash-m's kindness, there are other measures that help us maintain a constant and unwavering connection to our Creator. The strongest force that pulls us away from serving Hash-m properly is our sins. If we want to maintain our elevation, we should know that every effort we make to avoid an aveira is a huge step in the right direction.

In the sixth chapter of Hilchos Teshuvah, the Rambam writes that Pharaoh was not the only person to have his heart hardened by Hash-m. Anyone who habitually transgresses sinks into impurity, and creates blocks between himself and his Creator. These locked doors make it much harder for him to return to the Almighty.

Even with the doors of teshuvah slammed shut, a person can still use a spiritual crowbar to pry them open. However the deeper a person has immersed himself in sin, the harder it will be to get through the gates of repentance. Righteous individuals constantly worry if perhaps they have overstepped the bounds, and therefore are always doing teshuvah to maintain their closeness to Hash-m.

In another section, the Zohar writes that a person who has sunk into transgression will have difficulty concentrating on his prayers. His mind is bombarded with foreign thoughts, and this disturbs his prayers. He must erase his sins through teshuvah, and then he will be able to return to praying with the proper intention.

Signs of Blood

When the Beis Hamikdash stood, we brought the korban tamid daily. These sacrifices erased our transgressions, and helped us to maintain an elevated state. Now that the Temple lies in ruins and we are in galus, what can we do on a daily basis to protect ourselves from the strong undercurrent in our society, which pulls us downwards so forcefully?

On the night of Yetzias Mitzrayim, Hash-m revealed the secret to us. Every Jewish family was obligated to do bris milah on all of the males, and to wipe the blood of the Korban Pesach on their doorposts. These two signs protected them from the fatal power of makos bechoros.

The blood of milah and on the doorposts is a lesson for all generations regarding how we can remain elevated despite the downward pull of the galus. Blood represents mesiras nefesh, completely giving ourselves over to the Almighty's will, even when this is difficult. Such acts ensure that we will stay on the elevated level that a Jew is meant to strive for, even when the tides around us are pulling us in another direction.

It is particularly noteworthy that the Almighty instructed us to place the blood on the door. This is meant to be a reminder to us that if we want our homes to be a place where the Divine Presence will dwell, that we must stand guard over what we let into the house. Radios, newspapers, and internet are especially threatening, as they can subtly introduce foreign ideas wrapped in the guise of essential information and convenience, and these can be completely antithetical to Torah ideology.

This is what the Torah means when it foretells that your children will ask, "What is this avodah to you?" In the thick of the galus, the korban Pesach and the Temple service may seem antiquated and irrelevant to our children. We are instructed to answer them that just as the Jews acted with mesiras nefesh and were saved from the depths of Mitzrayim, so too in every generation if a prodigious effort to swim against the tide which pulls us downward will allow us to maintain our elevated state.

For this reason when Moshe Rabbeinu told the Jewish people that they would have Jewish descendents, Klal Yisrael expressed deep thanks to the Almighty. The Jewish people thought that when they would be exiled into foreign lands that their descendants would stray from the path of Torah. Moshe Rabbeinu told them that if they would internalize the message of the korban Pesach and act with mesiras nefesh in the galus, they would be protected from harmful influences.

Potential for Greatness

Rav Sternbuch relates that when he was thirteen he entered yeshiva in England. During his first week there, the Rosh Yeshiva Rav Shneider gave a shiur to the entire yeshiva in which he told the students that he expected them all to become gedolei Yisrael like Rav Chaim Brisker.

One of the young bachurim responded in shock to the Rosh Yeshiva's words. "How can we be like Rav Chaim Brisker?! I don't have a father like the Beis HaLevi, and I am not gifted with the genius of Rav Chaim!"

The Rosh Yeshiva explained that he did not expect the boys to reach the same level of Torah learning as Rav Chaim. Certainly, Rav Chaim was given exceptional parents, intelligence, and other advantages, which enabled him to reach the level that he did. This was not expected of everyone.

Rather every bachur who channeled all of his energies towards reaching his potential is considered a gadol. Since he did everything in his power, Hash-m would consider him to have fully fulfilled his obligation to strive for Torah greatness. This was the Rosh Yeshiva's expectation for each of his talmidim.

The world we live in today is filled with powerful distractions and temptations that tug at our hearts and minds from all directions. Maintaining our moments of inspiration, teshuvah, and mesiras nefesh are the best defense against foreign influences and the most important step towards reaching our personal greatness; these are the keys to maintaining the high as we count the days until this bitter galus ends.

Behind the Miracles, Internalizing the Message of the Makos

2010-01-20T18:43:00.000-05:00

Behind the Miracles

Internalizing the Message of the Makos

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim)

Injections of Fear

The Torah describes the miracles that the Almighty performed for the Jewish people in Mitzrayim. First Moshe Rabbeinu comes before Pharaoh and his staff transforms into a snake. After Pharaoh downplays this sign, the Almighty turns all of the water in Egypt into blood. After that, He brings a swarm of frogs into Mitzrayim. Eight more plagues followed, each one completely unique.

When we take a closer look at these miracles, we might wonder what the reason for them was. The Egyptians were masters of sorcery, and their magicians could do tricks that appeared similar to some of the miracles that the Almighty performed. What was so special about the makos?

Miracles do not automatically change the way people think. While melachim are compelled to serve their Master, man has free choice. Every miraculous occurrence comes along with an alternative explanation, in order to give us the choice to err in our assessment of the situation.

Mitzrayim was a place where many people knew enough magic to apparently manipulate the course of nature. The Almighty's miracles alone did not shock the Jewish people, and therefore did not provide an immediate boost for our faith. However there was an element of the makos that changed Klal Yisrael as a nation.

The Pesach Hagadah tells us that every miracle was accompanied yad chazaka, a strong hand, zeruyah netuyah, an outstretched arm, and morah gadol, great fear. All of these phrases describe the same thing: manifestations of the Almighty's awesome might. Every miracle in Egypt was accompanied by an "injection" of fear of G-d, which caused these wonders to have a huge impact even on people who were accustomed to seeing spectacular magic tricks.

Yiras Shemayim

The Torah writes that those Egyptians who feared the word of the Almighty brought there animals in during the plagues. At first glance, this pasuk surprises us. How is it possible that the Mitzrim were G-d fearing?

There is a distinct difference between a person who is G-d fearing and someone who has yiras shemayim. An individual who is G-d fearing only retains that attitude when the Divine Presence is revealed to him. The moment that the Almighty goes back to hiding Himself, the G-d fearing person will forget all about Him.

Yiras Shemayim is a more subtle concept. Someone who has yiras shemayim fears the Almighty at all times, even when he is not experiencing a revelation of His glory. This exalted level can only be attained by Klal Yisrael, and not by the other nations of the world.

As we get closer and closer to the coming of moshiach, the Almighty is revealing Himself with greater frequency through open miracles, catastrophic natural disasters, and others demonstrations of His infinite might. Those who fear G-d are temporarily moved by these displays of might, but quickly revert to their old habits with the passing of these incidents from the headlines. Those who have yiras shemayim and are able to maintain their feelings of awe in the long term will escape the tribulations of chevlei moshiach.

In the Birkas Hachodesh that is recited in shul before Rosh Chodesh we mention yiras shemayim twice. One time we add yiras chait, fear of transgression, and once we say yiras shemayim, without any additions. What is the difference between these two descriptions?

These two descriptions refer to the two different types of Divine fear. Yiras Shemayim by itself, refers to an appropriate level of fear that is experienced as a result of the Divine Presence being revealed. However, yiras chait is a constant sense of awe that can only come from Torah study and working to internalize the level that we reach when seeing and contemplating the Almighty's miracles.

Immune to Fear

There was one person who did not receive an injection of fear when observing the miracles. The Almighty hardened Pharaoh’s heart, allowing him to see things at face value. Consequently, these spectacular demonstrations of Divine power did not move him. For him, these miracles were no different then any of the other magic tricks that his sorcerers performed daily.

This is a typical reaction of a rasha when shown the truth. Instead of admitting the error of his ways, he stands firm in his foolishness. This can lead him to act illogically and against his own best interest.

During World War II, the great rasha Hitler yemach shemo v'zicrono showed us just such behavior. The allies were advancing on the Germans, and the army asked him for more trains to carry supplies to the front, rather than transporting Jews to their death in the camps. Seemingly, this was a very logical request, for supplies were essential in their bid to regain the upper hand in the war.

Hitler responded with great fury: "Don’t you realize how important it is to rid the world of the Jews?" Even as he was witnessing his own destruction unfolding, his passion for evil blinded him to his own folly.

The End of Days

In Mitzrayim the Almighty performed miracles that clearly showed that only He controls the world. Seeing these displays of Divine might instilled yiras shamayim into the Jewish people. Yet this pales in comparison to the clarity and fear that we will experience in the days of moshiach.

"I took you [Klal Yisrael] to be My nation, and I manifested Myself as Elokim to you, I am Hash-m Elokim." Sometimes the Almighty shows Himself to the world as Elokim, i.e. strict justice. In other instances, we see Him as Hash-m, as He sends us overflowing mercy and kindness.

On the surface, this world presents itself to us as a mixture of Divine justice and mercy. Why are some poor people and others wealthy? Why are some gifted and others lacking in intelligence? Why do some have an easy life and others suffer? These are some of the many questions that we often ask when trying to comprehend G-d’s ways in this world.

Yet at the pasuk tells us "Hash-m Elokechem is true." In reality, there is absolutely no contradiction between the Divine attribute of mercy and that of strict justice. The two abide together in complete harmony, even though we are not expected to understand this. There is no “good” or “bad,” only truth.

Rav Chaim Brisker said that in the end of days, the Almighty will answer these questions. Each person will find out how everything that happened in his life was precisely designed to serve his individual needs. At that moment, every individual will experience great trepidation when he sees how he squandered many of the opportunities that the Almighty graciously offered him.

As we read these parshiyos in the Torah we can learn from the Almighty's actions what is in store for us at the end of days. Now we can prepare ourselves, to ease the shock that will surely come. May those days come soon, and may we be prepared adequately to experience the joy that will accompany them.

HaRav Shternbuch's shiurim on the parsha

are being prepared for publication by Feldheim Publishers

as a sefer entitled "Small Prophecies".

The following Sponsorships are available:

Dedication of One Parsha of the Sefer - $360

Half Page Dedication at Back of Sefer $500

Full Page Dedication at back of Sefer - $1000

Half Page Dedication at Front of Sefer $2500

Full Page Dedication at Front of Sefer $5000

For information contact dytravis@actcom.com.

Brighter By Night, The Special Light of Teshuva During Shovavim

2010-01-11T23:03:00.000-05:00

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim

Leil Shabbos)

Compared to the Stars

"Even though the Shevatim were counted in their lifetime by name, they are counted again after death. This is to show the Almighty's fondness for the Jewish people, who are compared to stars which are called to appear by name, as the pasuk says 'He takes out his hosts by number and He calls all of them by name.'" (Rashi Shemos 1,1).

What is the deeper meaning of the comparison between the Jewish people and the stars? Perhaps it is that the stars appear as tiny, distant dots in the night sky, yet in truth they are vast entities many times larger than the world around us. So too, the neshamah of every Jew may appear insignificant to the untrained eye, and yet it is a vast entity, as is the reward the neshamah will receive for the mitzvos it guides a person to perform.

Just like each star has its own unique name, every Jew has his own unique purpose in this world that no one else can duplicate. Rav Elimelech of Lizhensk remarked, "When I get to shamayim they won't ask me why I wasn't the Baal Shem Tov. They will ask me why since I was Elimelech of Lizhensk, why wasn't I Elimelech?"

The parallel between Klal Yisrael and the stars becomes more relevant as we draw closer to the end of this long and bitter galus. During the daytime, the sun illuminates the world and no other light is visible. Starlight only appears at night when the entire world is dark.

As we travel deeper and deeper into the darkness of the galus, the light created by each mitzvah that a Jew performs appears brighter and more powerful. A mitzvah that in previous generations would not have been especially significant, today fills the world with radiance. We now have the opportunity to reach great spiritual heights, in a way that in previous generations would have been impossible.

Shovavim

The first six parshiyos of the Book of Shemos are commonly referred to as Shovavim, an acronym for Shemos, Vayera, Bo, Beshalach, Yisro, Mishpatim. These weeks, when we learn about the miracles of Yetzias Mitzrayim and the giving of the Torah, are a special time for teshuva. What is the connection between the themes of these parshiyos and teshuva?

When the Jewish people initially came to Mitzrayim, we were under the leadership of Yaakov Avinu. He made sure that we remained a separate nation, and did not assimilate with the Egyptians. Yaakov's guidance imbued us the spiritual fortitude and protected us from the negative influences of our surrounding environment.

However, after Yaakov's death, the Jewish people experienced a rapid fall, until we reached the 49th level of impurity. Had we continued to fall, we would have reached the point of no return. The Almighty took us out of Mitzrayim, and propelled us on an upward ascent until we received the Torah on Har Sinai.

The route that we traveled when leaving Mitzrayim, is a process that every Jew faces when doing teshuva. Even if he has fallen to the lowest level of impurity, he can still pick himself up and aim for the highest levels of holiness. True repentance lights up his neshamah, and illuminates the world with the Almighty's radiance.

The Torah hints to this special process in the pasuk "Mikra kodesh, zecher yetzias Mitzrayim." Mikra kodesh, "when we sanctify ourselves" [through teshuva], zecher yetzias Mitzrayim, "is a hint to what happened in Mitrayim," where we lifted ourselves up from the depths of spiritual degradation.

Friend or Foe

The Torah writes that a new king arose who did not know Yosef. Rashi explains that Pharaoh was really the same king, yet he revised his decree. What was the nature of this gezeira?

Throughout our history the Jews have been challenged by two types of challenges. At times, the nations are friendly to us and welcome us into their society – providing we drop our religious beliefs. During other periods, we were persecuted and tortured for being Jewish.

Pharaoh adopted both of these strategies. Initially he decreed that Klal Yisrael should be invited to mingle with the people of Mitzrayim, but the Jewish people resisted this temptation and remained aloof. When Pharoh saw that his plan had not borne fruit, he changed tacks, and was gozer backbreaking labor.

This type of two-pronged strategy continues to be repeated to this today. When the Jewish state of Israel was first founded, the Satmar Rav and the Chazon Ish discussed how this would affect the future of Torah Judaism. The Satmar Rav feared that the Zionist drive towards a socialist state was so strong, they would institute one discriminatory decree after another, aiming to eradicate the Jewish character of the Land of Israel.

The Chazon Ish agreed with the Satmar Rav that this was definitely a possibility, but it was not his primary concern. He was much more worried that the Zionists would lure religious youth to join them through friendly means. These types of tactics are much more insidious and effective, and potentially had the ability to eradicate religious Jewry.

Political Images

Even after Pharaoh started resorting to violence and cruelty, he still tried to offer logical political excuses for his reprehensible behavior. Pharaoh only decreed the murder of the male babies, who he claimed presented a potential military threat to his nation, but he graciously agreed to leave the female children unharmed. His ultimate plan was that the Egyptians would marry the remaining Jewish women, and this way he would effectively wipe out the Jewish people.

In contrast to Pharaoh’s attempt to whitewash his true intentions, the Torah tells us that Shifra and Puah acted in an opposite manner. These two righteous women single-handedly saved the Jewish people from annihilation. They were rewarded with batim, houses – descendants who were Kohanim and Leviim.

One would think that such a valiant act would automatically receive a vast reward. Yet the Torah tells us that had they acted to receive honor and glory, they would not have received such a significant reward. Only because they acted out of fear of the Almighty, were they compensated so immensely.

Emunah Peshuta

The Medrash writes that Moshe Rabbeinu made an agreement with his father-in-law Yisro that their first son would become a priest to avoda zara. Amazingly enough, Moshe agreed to this stipulation. Micha, the child of Moshe Rabbeinu's first-born son Gershom, latter became an idol worshiper. How could Yisro have made such an offer, and how could Moshe Rabbeinu have accepted it?

The purpose of this "deal" between this two great tzadikim was certainly not that their offspring should actually worship idols. Yisro had come to the truth of Torah through a long intellectual search, and felt that this had strengthened his beliefs. He wanted at least one of his grandchildren to also follow in this path.

Before the Almighty gave us the Torah which prohibited avoda zara, Moshe Rabbeinu could agree to such a stipulation. However, belief based on philosophical proofs is not always strong, and can easily be toppled by a clever argument.

In truth, the highest level of trust in the Almighty is emunah peshuta, simple faith. The Yavetz, one of the Rishonim who lived during the times of the Spanish Inquisition, writes that many of the Jews who built their belief systems on philosophical proofs succumbed during those difficult times. Those who had emunah peshuta, simple trust, were able to stand up to the challenges they faced.

In today's world, we do not face the terrible choice between giving up our beliefs or dying for them, Baruch Hashem. Yet we must nonetheless strive to attain emuna peshuta, and complete clarity regarding the reality of the Almighty's existence in our everyday lives. By making the smallest opening in our heart for teshuva, we take a significant step towards this exalted level.

Please daven for the hatzlacha of Moshe Daniel ben Chia Etta and Daniella bas Sarah.

A Congregation of Nations"" The Unique Status of the Jewish People

2010-01-03T22:47:00.000-05:00

Written by Rabbi Daniel Yaakov Travis

(based on a derasha from

HaGaon Rav Moshe Sternbuch shlita,

Ravad of Yerushalayim

Leil Shabbos)

What is a Jew?

"The Almighty said to me (Yaakov Avinu)…I will make you a congregation of nations" (Bereshis 48, 4). The phrasing of this pasuk is unusual and does not appear in other places in Tanach. What is "a congregation of nations" and what is the message of this unique expression?

We can gain insight into this question from an incident recounted by Rav Yechiel Yaakov Weinberg, the author of the Seridei Aish. The rav participated in a meeting of German intellectuals in Berlin, who met to discuss the true nature of the identity of the Jews. They wanted to know what a Jew is, and how his status differed from the other nations of the world.

Some of the intellectuals argued that Judaism is simply a religion like any other. They were countered by the argument that many identifying Jews do not practice the religion. Others claimed that the Jewish people were a nation with a common ethnic heritage and history, but this was disputed on the grounds that converts can join the Jewish people in every sense.

One elderly Jew from Poland who was attending the gathering listened to all the opinions will a growing sense of frustration. He felt that the entire meeting was an exercise in futility. After much self-important speechifying, the participants were no closer to reaching a conclusion. Finally, after he could no longer himself, and he yelled out "A Yid is a Yid!" and walked out of the room.

Rav Weinberg heard what this Polish Jew said, and told everyone in the meeting that this elderly Jew had spoken the truth. The Jewish people are unlike any other human group and it is impossible to squeeze them into the standard categorization. The best that could be said is that "a Jew is a Jew."

The Torah hints to the difficulty in classifying us though the concept of "a congregation of nations." The Jewish people cannot be limited to a single definition; rather we are a multifaceted entity made up of the descendants of the Shevatim, and converts who have joined the Jewish people from all of the nations of the world.

A Blessing for Generations

As a "congregation of nations" the Jewish people receive special beracha from the Almighty. We are empowered with the ability to give this over to our children, and the Torah writes that the proper way to convey this blessing is through the words: "May the Almighty bless you like Ephraim and Menashe" (Bereshis 48,20). What can we learn from this blessing about our status as a congregation of nations?

The Torah emphasizes the point that although Ephraim was younger than Menashe, Yaakov mentioned him first in the beracha. Yosef tried to correct what he thought was an oversight on his father's part, but Yaakov remained firm in his stated order. In recording this incident, the Torah was conveying an essential message to the Jewish people.

Menashe, as Yosef"s firstborn son, helped his father carry out his political duties. He served as the interpreter between Yosef and the Shevatim, and aided his father in other matters of state. Ephraim, on the other hand, was completely immersed in Torah learning, and was in the tent of Torah at all times.

By mentioning Ephraim before Menashe in the blessing for all generations, Yaakov meant to relay the following message: Torah is the single unifying factor that characterizes the Jewish people as a "congregation of nations." While both Ephraim and Menashe played important leadership roles for Klal Yisrael, a Jew's first priority must be to have a son like Ephraim, who is completely immersed in Torah.

But we might still struggle to understand why the Almighty chose Yosef's children for as the model for the eternal blessing, and not the Avos. Perhaps it was because Yosef's children grew up surrounded by the degenerate atmosphere of Egyptian society, yet they were able to retain their righteousness despite the moral corruption around them. In order to survive the many challenges that we have faced throughout our history, living side-by-side with and ruled by non-Jews who ways are light years from the sanctity of Torah, the "congregation of nations" is blessed to follow in the faithful footsteps of Menashe and Ephraim.

Partnerships

After Yaakov expressed his message that the Jewish people should give the role of Ephraim first priority, he hinted at how this would be possible for future generations. Yisachar and Zevulun formed a partnership in the congregation of nations to enable Yaakov's blessing to bear fruit. Yisachar toils in Torah all day long, while Zevulun provides the financial backing that allows them to continue their holy endeavors.

Moshe Rabeinu describes this partnership as follows: "Zevulun is happy when they go out, and Yisachar [is happy] in their tents" (Devarim). What is the deeper meaning of this pasuk and what does it tell us about their partnership?

Zevulun, or anyone who follows in his ways, may find himself completely consumed by his business. This will leave him with little time to study Torah. But won’t his lack of Torah knowledge will impair his enjoyment of in the next world?

Yet Moshe Rabbeinu reveals to us that "Zevulun will be happy when they go out [of this world]." When Zevulun gets to the next world, he will find that he knows much of the Torah that his partner Yisachar studied. This will cause him great joy in the world to come.

Moshe describes Yisachar as being happy in his tent. If a person decides to be a Yisachar and to dedicate his life to learning Torah, he should try to live simply. Although he will forgo some of the physical pleasures of this world, he too will be happy when he sees the great reward prepared for those who toil in Torah in the world to come.

Forgive and Forget

Another attribute that characterizes the "congregation of nations" is our ability to forgive other members of this special group. Yosef Hatzadik is a prime example of this trait. Even though his brothers sold him into slavery, he fully pardoned his brothers when they asked him for forgiveness.

Yosef's greatness went beyond the ability to give forgive and forget. After Yaakov Avinu died, Yosef realized that his brothers were nervous that he would take revenge on them, so he assured them that he had no such intentions. The brothers, he argued, had actually aided the Almighty in his plan to send Yosef to Egypt to provide sustenance for the world.

The Maharshal in Bava Kama notes another important aspect to the mitzvah of forgiveness. When one pardons his friend, he should daven to the Almighty that he should fully forgive the person who hurt or harmed him. Sincere prayer coming from the person who was hurt has the ability to secure complete Divine forgiveness for the person who transgressed.

Connected to the Past

Part of our status as a "congregation of nations" is that the Torah defines us as separate from other cultures. Forgetting this crucial fact and trying imitate the people around us, weakens our own national identity. The Almighty then brings on the persecution of other nations, reminding us that we are always distinct.

Sefer Bereishis concludes with the passing of Yaakov Avinu. Without Yaakov's influence, the Jewish people began to slip in their observance. They left the safe haven of Goshen to explore Egyptian society and culture.

Aside for their greatness in Torah, Gedolim connect us to our past. They represent an unbroken chain of Torah learning stretching all the way back to Har Sinai and the Avos. If we hold fast to their teachings and message, then we will be protected from the dangerous political and social tides that periodically sweep the world and threaten to drag us away from Torah observance.

By following the path of Yaakov Avinu and the Torah leaders of our own times, we will retain our own unique status as a "congregation of nations," and merit to see the conclusion of the above verse "and give this land (Eretz Yisrael) to your descendants as an eternal possession."