Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Vayikra 5752

Below is a write-up of Rav Weinberger's Shaloshe Seudos Drasha from this Shabbos, Parshas Vayikra. He has not yet reviewed this version so any mistakes are due to the writer (and NOT Rav Weinberger OR my dear friend Dixie Yid). You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Vayikra 5752

The Keren L'David: Jewish Survival

(Original text of the Keren L'David (Parshas Hachodesh p.468) is in regular font. Rav Weinberger’s comments are in italics)

This is a Torah from the Keren L'David, he was the Rov in Satmer before the current Satmer line started. He comes from the family of the current Pupa Rebbes.

"החודש הזה לכם" (Shemos 12:2). It's written in The Midrash (Yalkut Shimoni Shemos 247:170) "Regarding this it's written in the passuk (Vayikra 20:27) "ואבדיל אתחם מן העמים להיות לי וכו׳" (And I will separate you from the nations, to be for me etc.)" This is confusing, what is the connection between this passuk and "החודש הזה לכם"?

We can explain according to what I've said elsewhere regarding the passuk (Bereishis 16:8) "במה אדע כי אירשנה" (how shall I know that they will inherit it?). It was from His Chesed that Hashem exiled our forefathers to Egypt, and decreed upon them servitude. This was the cause they did not assimilate and sunk into the nations. Without this it wouldn't have been possible to survive among the nations without the Torah. So it's written that Avraham Avinu ע״ה was worried. 

Avraham Avinu was worried about the exile. His children would be spread out among goyim. How would they survive? They didn't have the Torah at that time, what could protect them? The memories of the past? Hashem had promised him that his children would inherit the land, but how many would there be left?

It was true that Hashem Yisborach promised him that his children would inherit the land. However until they took possession of it maybe, G'd forbid, the name of Yisroel would be forgotten and it would sink amongst the many nations. This is what he asks when he says "במה אדע כי אירשנה", will he have any heirs? Hashem's answer is "your seed will be strangers in a foreign land", and they will suffer exile in a way that even if they wanted to assimilate with the nations they will not be able to. The nations will be repulsed by the Jews and run away from them with all their might.

The Meshech Chochma writes that this is the meaning of the passuk (Tehillim 100) "הפך לבם לשנא עמו" (He turned their hearts to hate His nation). The goyim hated us and this protected us from assimilation. This was also part of the נס (miracle).

We see this in all other exiles as well. The Jewish nation is always despised and lowly in their eyes. Even if we desire to get closer and assimilate ourselves to them we are not able to eliminate their hatred for us. The reason for this is what we explained, because if it wasn't for this it would be possible for us to, G'd forbid, sink amongst them. So this underlies our survival.

Even in places that initially receive us with open arms, eventually it turns around. But while it lasts, those places where we are fully accepted are the most dangerous. Before the war in Germany and Austria assimilation was the worst. R. Dessert explains that, in a way, the Neuremberg Laws came to put a stop to this.

This is what the Baal Haagada said "והיא שעמדה לאבותינו ולנו", This is what stood for our forefathers and for ourselves. Meaning "שלא אחד בלבד עמד עלינו לכלותינו וכו׳", for not just one alone has risen against us to destroy us etc.

The words of our sages comparing Yisroel to the moon and the nations of the world to the sun, are well known. The light of the sun is much stronger then the moon, and in the same way Yisroel in this world is lowly and despised, as explained above.

This is what the Midrash Rabbah is saying in connecting the comparison of Yisroel to the moon to the passuk "החודש הזה לכם". It should have been the opposite, we should have been connected to the sun whose light is much stronger, and not to the moon. The answer is that through this Hakadosh Baruch Hu separated us from the nations, to be His people. By not allowing us to mix with them and learn from their actions. "ולעתיד לבוא יאיר אור הלבנה שבעתיים וכו׳" (In the future the moon will shine seventy time more etc.)  Hashem should be for us a light forever, אמן כן יהי רצון.

It should be the Ribbono Shel Olam's Ratzon that we should get that light back and that it should not be through Yissurim, suffering and troubles, but with Yedidus and Simcha, and we should all together see the ביאת משיח ציד קינאו בב״א.

Rav Moshe Weinbeger - Parshas Vayikra - Shabbos Morning Drasha - The Sweetness of Truth

Below, please find a write-up of Rav Weinberger's Shabbos morning drasha from this Shabbos, Parshas Vayikra. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE. Enjoy!

Rav Moshe Weinberger

Parshas Vayikra 5772

The Sweetness of Truth

It is השגחה פרטית, Divine providence, that in the parsha, which occurs right before Pesach and on Rosh Chodesh Nissan, we read the pasuk (Vayikra 2:11) “כָּל-הַמִּנְחָה אֲשֶׁר תַּקְרִיבוּ לַה' לֹא תֵעָשֶׂה חָמֵץ כִּי כָל-שְׂאֹר וְכָל-דְּבַשׁ לֹא-תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַה',” “you shall not place chometz in any meal offering that you offer to Hashem, because you may not burn any leavening or honey in a burnt offering to Hashem.”

We readily understand why we may not place chometz in the קטורת, incense offering, or the מנחה, the meal offering, because, as the Sefer Hachinuch explains, chometz is the symbol of גאוה, arrogance. In the words of the Sefer Hachinuch, “לפי שהשאור מגבי-ה עצמו... לרמוז כי תועבת ה' כל גבה לב,” “because leavening lifts itself up [and may therefore not be offered with the incense or a meal offering] to hint at the fact that haughtiness of the heart is an abomination to Hashem.” This is the opposite of the matza, which is the לחם עוני, the bread of poverty, which is the personification of humility and self-effacement.

As the Maharal explains, the bread of poverty is the bread of liberty and redemption (Gevuros Hashem 51): “ולא היתה הגאולה מצד העוה"ז שהוא עולם המורכב, רק מצד עולם עליון והפשוט,” “the redemption did not occur because of [anything in] this world; rather, because of the upper, simple world.” In fact, when the כהן גדול, the high priest entered the קדש קדשים, the holy of holies on Yom Kippur, he did so only wearing the בגדי לבן, the white, simple garments. When a person wants to access holiness, he must negate his exaggerated sense of self and approach G-d with simplicity; with matza, and not with chometz.

It is difficult, however, to understand why we may not put honey into the incense or meal offerings, which seems like it would make those offerings into even more of a “רֵיחַ נִיחֹחַ,” a pleasing fragrance to Hashem. In this regard, the Sefer Hachinuch also explains that this is a lesson to those that constantly seek sweetness in everything of this world “כמנהג הזוללים והסובאים שימשכו לעולם אחר כל מתוק,” “according to the ways of the pleasure seekers and fressers who are drawn after everything sweet.” They should know that not everything has to be as sweet, delicious, and fragrant as they can make it.

In other words, avoiding going overboard on sweetness is not something that applies only to physical pleasures. The Chinuch is teaching us that avoiding excessive sweetness does not only apply in physical matters, as opposed to spiritual ones. Even in matters of Torah and mitzvos, our service of Hashem should not be dependent on how easy or good things feel. Rather, the sweetest thing about our service of Hashem should be the very act of serving Hashem.

Rav Moshe Chaim Luzzatto, in Mesilas Yesharim (בחלקי החסידות) explains that there is nothing technically wrong with a person serving Hashem in order to merit to achieve closeness with Hashem, delight in Hashem, or some worldly reward for his service. These types of motivations, he explains, are not true purpose of serving Hashem because such a person’s service is ultimately for his own personal benefit. “ אך הכוונה האמיתית מצוי-ה בחסידים אשר טרחו והשתדלו להשיגה, הוא שיהי-ה האדם עובד רק למען אשר כבודו של האדון ב"ה יגדל וירבה... ומצטער על כל שימעט ממנו,” “rather, the true purpose is found among those pious people who work and toil to fulfill Hashem’s will, who serve Hashem only for the sake of increasing the honor of the Master of the world ... [and such people] are pained by anything that diminishes from that honor.”

The words of the Rambam in this regard are like honey. The following teaching is one of those that deserve to be placed on a sign in every Jew’s home (Hilchos Teshuva 10:2): “העובד מאהבה, עוסק בתורה ובמצוות והולך בנתיבות החכמה--לא מפני דבר בעולם, לא מפני יראת הרעה, ולא כדי לירש הטובה: אלא עושה האמת, מפני שהוא אמת; וסוף הטובה לבוא בגללה,” “those who serve Hashem out of love learn Torah, do mitzvos, and live according to the paths of wisdom do not do so because of anything in the world or because of a fear of punishment or in order to receive some good. Rather, they live according to the truth because it is true, although in the end, good will come because of it.”

According to this principle, we can understand the prohibition against placing honey in the incense and meal offerings. Rav Kook explains the following portion relating to the incense offering in the Sidur: “וְעוד תָּנֵי בַר קַפָּרָא אִלּוּ הָיָה נותֵן בָּהּ קָרְטוב שֶׁל דְּבַשׁ אֵין אָדָם יָכול לַעֲמוד מִפְּנֵי רֵיחָהּ. וְלָמָּה אֵין מְעָרְבִין בָּהּ דְּבַש מִפְּנֵי שֶׁהַתּורָה אָמְרָה כִּי כל שְׂאר וְכָל דְּבַשׁ לא תַקְטִירוּ מִמֶּנּוּ אִשֶּׁה לַה',” “And Bar Kafra further taught that were they to put a measure of honey [into the incense], the smell [would be so wonderful] that no one would be able to stand it. And why do we not then mix honey [into the incense]? Because the Torah says (Vayikra 2:11) ‘you may not burn any leavening or honey in a burnt offering to Hashem.’” In Rav Kook’s sidur (Vol. 1, p. 144), he points out that Bar Kafra’s answer to his own question seems to beg the question. One could say “because the Torah said so” to answer any question ever asked. The real question is why the Torah said not to offer honey with the incense. How, then, is Bar Kafra’s answer satisfying?

Rav Kook answers by emphasizing that that one should not seek out the reason why Hashem forbade the intense sweetness of the smell of honey in the incense. A Jew must know that the sweetness of the incense comes from only one thing: “because the Torah said so.” The word of Hashem is the source of all sweetness in the world and in our lives, and we do not require anything else. “עושה האמת, מפני שהוא אמת,” we do what is true and right because it is the will of Hashem, because it is true.

It is known that Reb Zusha of Anapoli was almost never able to listen to a complete lesson given by his rebbe the Magid of Mezrich. The Magid would begin each lesson by quoting a pasuk, וידבר ה' אל משה לאמר...",” “and Hashem spoke to Moshe saying...” Immediately, Reb Zusha would rise to his feet and exclaim, “Did you hear that? Hashem Himself spoke to a human being!! Gevalt!” He would then carry on until the chassidim had to carry him out of the room so that the Magid could complete the lesson. Years later, Reb Baruch of Mezibuz was recounting this recurring event to his chassidim, and they began to snicker and laugh at Reb Zusha. Reb Baruch admonished them, “If you knew what it meant to hear the word of Hashem like Reb Zusha did, you would also not need to hear anything else. That would be enough.”

We see from here that even if a person would put honey into the incense to make it so sweet that no one could stand before the fragrant smell, that the simple act of keeping the will of Hashem by not putting the honey into the incense is even sweeter.

We see this idea in a strange incident involving the prophet Yechezkel as well. Hashem commanded him to eat a scroll called the “מגילת חורבן,” the scroll of the destruction of the Jewish people, which was filled with lamentations, suffering, and weeping. Yechezkel did as Hashem commanded and he ate the scroll. Suffering is generally something we consider bitter, but Yechezkel said (3:3) “וַתְּהִי בְּפִי כִּדְבַשׁ לְמָתוֹק,” “and in my mouth it was sweet like honey.” Even the bitter and difficult decrees of Hashem can be sweet with the recognition that they are the דבר ה', the word and will of Hashem.

The prophet Yirmiyahu endured suffering and humiliation from the moment he accepted the “job” of serving as Hashem’s prophet to warn the Jewish people of their pending downfall if they did not do teshuva. Yirmiyahu said (15:15-16) “דַּע שְׂאֵתִי עָלֶיךָ חֶרְפָּה. נִמְצְאוּ דְבָרֶיךָ וָאֹכְלֵם וַיְהִי דבריך (דְבָרְךָ) לִי לְשָׂשׂוֹן וּלְשִׂמְחַת לְבָבִי כִּי-נִקְרָא שִׁמְךָ עָלַי...,” “know that I bear humiliation because of You [Hashem]. I have found Your words and eaten them and your words have been to me for joy and gladness of heart because your name is called upon me.” Although Yirmiyahu experienced nothing but suffering for his prophecies, he exulted in the knowledge that he was receiving and carrying out the word of Hashem, which was the sweetest thing in the world to him.

Even now, as we begin preparing for Pesach in earnest, we experience the sweetest bitterness. As the old song על כל אלה goes, “על הדבש ועל העוקץ, על המר והמתוק...,” “over the honey and the thorns, over the bitter and the sweet...” There is nothing sweeter than cleaning for Pesach in order to live according to the truth because it is true. There is no greater lesson for our children than when a child asks his or her parents why they are working so hard, why this time is different from any other time, and those parents, covered in sweat, answer that it is “because the Torah said so.”

Rosh Chodesh Nissan is also the day on which the Mishkan was inaugurated, which was the most joyous day since the creation of the world. It was also the day the sons of Aharon, the tzadikim Nadav and Avihu, died when they brought a sacrifice (Vayikra 10:1) “אֲשֶׁר לֹא צִוָּה אֹתָם,” “which Hashem did not command them.” Chazal offer a variety of explanations of the exact nature of their sin. Usually, when many reasons are offered, it is because the reasons are not entirely clear. We see one thing from them psukim, however, which is that they were killed because they sought to add some extra level of sweetness in their service of Hashem, but “which Hashem did not command them.”

At the Seder, we say “חכם, מה הוא אומר--'מה העדות, והחוקים והמשפטים, אשר ציווה ה' אלוהינו, אתכם'? אף אתה אמור לו כהלכת הפסח...,” “what does the wise son say? ‘What are the testimonies, decrees, and ordinances which Hashem your G-d has commanded you?’ You shall then teach him the halachos, the laws, of Pesach...” A wise person knows that the greatest sweetness is found in שולחן ערוך, the code of Jewish law, when one connects to Hashem by keeping the will of Hashem because it is Hashem’s will, who lives according to the truth because it is true.

When we recognize the sweetness in things because of the simple fact that they come from Hashem, we see the sweetness even in hard work or suffering. Just this past week we lost two of the tzadikim of our generation, the Viznitzer Rebbe, זי"ע, and Rav Pinchas Scheinberg, זצוק"ל, as well as the קדושים, the martyrs, in Toulouse, France and a dear friend of mine whose life was filled with chesed towards others, who passed away suddenly from a heart attack in the middle of a tennis game without even having time to say Shema.

There is a story of the Kotzer Rebbe at the Seder. One year, it appeared as if he was going to skip Maror and go to the meal. The chassidim at the table signaled to the Avnei Nezer, the Kotzker’s son-in-law, to say something. So the Avnei Nezer approached his father-in-law and said “Maror?” The Kotzker then slammed his fist on the table and yelled “Maror fressers! Maror fressers! Maror snackers!” over and over again. The chassidim became frightened and all of them ran out except for the Avnei Nezer. When the Kotzker stopped yelling, he asked the Avnei Nezer why everyone left, so he explained that they were afraid. The Kotzker then told the Avnei Nezer that there was enough suffering and bitterness in the world that we do not need to ask for it. He did not forget about Maror, but was trying to accomplish something which would end the bitterness.

אי"ה, by living according to the truth because it is the truth, and by keeping Hashem’s will simply “because the Torah said so,” we will soon merit to live in a time when all of our tears will be turned to joy בביאת גואל צדק שיבא במהירה בימנו אמן.

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Rav Kook on Man's Aspirations Versus the Depths he Sinks to

Rav Weinberger on Rav Kook in Chadarav: "[Man] wants only greatness and cannot tolerate anything less than that. But because he appears incapable of reaching greatness, rather than accepting a pedestrian existence, he sinks all the way down into the mud."

Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Vayekel-Pekudey 5752

Below is a write-up of Rav Weinberger's Shaloshe Seudos Drasha from this Shabbos, Parshas Vayakel-Pekudey.  You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Vayekel-Pekudey 5752

Reb Leibele Eiger - Standing firm in Hashem's Chatzer

(Original text of the Toras Emes (Parshas Pekudey p.130) is in regular font. Rav Weinberger’s comments are in italics)

We would need at least an hour to go over this Torah from Reb Leibele Eiger, we'll do the best we can in these few minutes. 

Everywhere regarding the building of the Mishkan and all it's utensils it's written ״כאשר צוה ה׳ את משה״. I heard it asked from the mouth of the Holy Admor M'Ishbitz why is this not said reading the building of the חצר (courtyard)?  We find the answer printed in his Sefer Mey Hashiloach. However, considering the difficulty of this question I'll try to add my own answer.

First we need to understand  why is ״כאשר צוה וכו׳״ written so many times. Wouldn't it have been enough to write it just once at the end, when all the work was completed? We can say, however, that this shows us the greatness of the ענוה  (humility) of Moshe Rabbeinu ע״ה. The basis of  ענוה is the pure Fear of Hashem. Even though he saw the great light that emanated from every single thing related to the building of the Mishkan, he didn't desire to do anything unless it was an express מצוה (commandment), to fulfill a specific order. Even if he was commanded to do one thing, he did not do anything else until it was directly ordered, and the same with everything else until the work of the Mishkan was completed.

Even though Moshe saw all those lights coming from all the different Keilim of the Mishkan, and he was profoundly inspired by them he didn't just run with it. He didn't think that he was "the man", and that he could just follow his inspiration and go on to the next thing. 
We can compare this to a high ranking and beloved minister of a king. The king constantly shows him favor and affection and brings him close to him in all kinds of ways. He gives him permission to go anywhere in his palace, but the minister only goes into one room. Due to his great fear of the majesty of the king, he doesn't go anywhere else unless he is specifically commanded to do so. This is what the Holy Torah is telling us with each particular ״כאשר צוה ה׳ את משה״.

Regarding the חצר, however, it doesn't say " כאשר צוה וכו׳". The  חצר is the outermost area, whomever leaves it, leaves the domain of the בעל הבירה (Master of the palace) completely. In this case it's not appropriate to rely on the Middah of ענוה. On the contrary, we must stand in the חצר no matter what, and desire to be close to the King.

The חצר is something else. As it says (Tehillim 92) "בחצרות אלוקינו יפריחו" (In the courtyards of our G'd they will flourish). Here humility has no place.  We belong there, but we have to choose to be there, we have to desire it.

Regarding this it's written (Pesachim ch. 7) "כל מה שיומר לך בעל הבית עשה, חוץ מצא" (Anything the host commands one must do, except if he orders one to leave). On the contrary he must be strong and stand in the outer חצר no matter what, and show his great desire that the host bring him closer, and not be completely rejected ח״ו. Then the host will see his submission and broken heartedness, and he will have mercy on him and will call him to come inside.

Even if we are told to leave by the  בעל הבית, we don't have to. We can stay there because we belong there. Esther stood in the חצר of the king knowing that that's where she was supposed to be. And she waited there for the King to stretch out his scepter to bring her closer.

All the more so regarding Hakadosh Baruch Hu, who is compassionate and merciful, a person must obviously stand strong and remain, no matter what, in the חצר of His palace, and to desire to be a part of His Kedusha. Then Hashem Yisborach will have mercy on him and will bring him closer. This is the meaning of the passuk (Shemos 40:35) "ולא יכול משה לבוא וגו׳" (And Moshe was not able to enter the Tent of Meeting). Even after all his deeds: he took Yisroel out of Egypt, he brought the quail, brought down the Mann, and completed the construction of the Mishkan. In his great humility and pure fear Moshe did not feel worthy of going into the Tent. He just stood in the חצר desiring the Kedusha. Immediately Hashems mercy fell on him and Moshe was called.

We see this at the very beginning of next Parsha, that starts with the words ״ויקרא אל משה וגו׳״ (and Hashem called unto Moshe).
This is the meaning of the passuk (Tehillim 65:5) "אשרי תבחר ותקרב ישכון חצריך" (Happy is the man whom You choose, and bring near, that he may dwell in Your courtyard). It does not say תשכין (You cause to dwell), in the same tense as it says תבחר (You choose) and תקרב (You bring close), but ישכון (he will dwell) on his own accord. Because  regarding the חצר man has to dwell there out of his own choosing, without being commanded. Even without any הארת פנים (Divine Invitation) a person has to strengthen himself to not  feel completely rejected ח״ו, until through this Hashem Yosborach will have great mercy on him and will bring him closer. Through this he will be (Tehillim 65:5) ״נשבעה בטוב ביתך, קדוש היכלך״  (satisfied with the goodness of Your House, the holy place of Your Temple).

We belong in Hashem's חצר. But we have to wait and try our best to be there. We have to work hard on ourselves learning, keeping Mitzvos, keeping Shabbos, guarding our eyes and our mouths, improving our Middos. The whole world is pulling us in the other direction. Like in the old movies, grabbing us by the neck with a hook and trying to drag us off the stage. And sometimes we can feel a sense of  ייאוש (dispair), feeling that we've fallen so low that we don't belong there. But we must stand strong and wait for Hashem to bring us closer to him. Now is that time of  that חצר before Pesach, "בחצרות אלוקינו יפריחו". Hashem should help us have the strength to stay in his חצר until the  גאולה השלימה והאמיתית בב״א.

Rav Moshe Weinberger Shabbos Drasha - Parshas Ki Sisa - Doing for Others

Below, please find a write-up of Rav Weinberger's Shabbos morning drasha from last Shabbos, Parshas Ki Sisa. B"H, while I was away, one of my holy brothers in the Shul, R' Menachem Perl wrote this up. See here for past write-ups. Also, thousands of Rav Weinberger's shiurim are available online HERE. Enjoy!

Rav Moshe Weinberger

Parshas Ki Sisa 5772

Doing for Others

We see something interesting in the parsha.  After the incident of the golden calf, HASHEM is angry and says to Moshe Rabbeinu, גָּדוֹל לְגוֹי אוֹתְךָ וְאֶעֱשֶׂה וַאֲכַלֵּם בָהֶם וְיִחַראַפִּי לִּי הַנִּיחָה וְעַתָּה(Shmos 32:10).  Ultimately, Moshe answers HASHEM, כָּתָבְתָּ אֲשֶׁר מִסִּפְרְךָ נָא וְאִםאַיִןמְחֵנִי חַטָּאתָם אִםתִּשָּׂא וְעַתָּה (Shmos 32:32).  Rashi on the passuk says: if You תִּשָּׂא their aveira, then good, then don’t erase me, but if You can’t let go of this aveira, then erase me…  Rashi explains further, that Moshe was asking to be erased from the entire torah so that no one should say about Moshe that he wasn’t k’dai to beseech mercy and compassion for Bnei Yisrael.  The Ba’al HaTurim brings the famous gemara (Makos 11A) which explains why Moshe Rabbeinu’s name was curiously absent from last week’s parsha; Moshe conditionally asked HASHEM to erase him from the Torah, but when a tzaddik requests something, even if it only a conditional request, nevertheless, the request stands and comes true to some degree. 

There is a bigger question here which is, what’s the inner reason behind the fact that Moshe Rabbeinu wanted to be altogether erased from the Torah if HASHEM doesn’t forgive the people?  What is the connection between the name of Moshe and beseeching for forgiveness?

The sifrei mussar explain that the whole idea of Moshe Rabbeinu and everything surrounding him consisted almost entirely of miracles. Even before he was born,  his sister, Miriam prophesized that a savior was going to be born to the Jewish people (Megila 14A), which was even known to the Egyptian astrologers; the house filled with light when he was born; his miraculous upbringing, first being saved by none other than Pharoh’s daughter, and the miraculous way in which that was done (Sotah 12B), to being raised on Pharoh’s lap after Pharoh, himself decreed that all Jewish boys be killed only with the intention to kill this one Jewish boy who was destined to lead the Jewish people out of Egypt, who ironically, was raised on his Pharoh’s own knee.

We know that Moshe Rabbeinu has ten different names, names which are known to us, but the name that we always associate with him is Moshe.  This is not the name that his parents, the tzaddikim Amram and Yocheved gave him, but rather the name that Basya, the daughter of Pharoh gave him.  In Tanach he is even referred to as “בַתפַּרְעֹה בִּתְיָה בְּנֵי” (Divrei Hayamim I, 4:18).  Everyone knows that she named him Moshe because מְשִׁיתִהוּ מִןהַמַּיִם (Shmos 2:10).  Chazal tell us (Sotah 12B) that Basya went down to the Nile to bathe and heard a baby crying she stretched her hands out to a supernatural length to save the baby crying in the basket.  It was for this reason that he was named Moshe.

But the Baalei dikduk point out that really his name would more appropriately be ‘Mashui’, which means the one who was drawn from the water, whereas Moshe means the one who draws others from the water.  Even though this may sound strange to us because we are so used to Moshe being called ‘Moshe’, but if we always called him Mashui, we would be used to that also. From all the ten names by which Moshe is referred, the name that we always refer to him by is Moshe, and not Mashui. We must understand and feel that this is his whole essence of life, as Chazal have taught that something’s name is its essence.  The point is: You were saved from the water, why? Why were you saved?  Why you and not all those other little boys who were thrown into the Nile? To save others!  That you, Moshe, will be the Moshia of Yisrael, the one who be “Moshe’ others by drawing them out from their ‘Niles’.  And that’s why from the youngest age and even before you were born, all kinds of miracles surrounded everything about you.

Now we can understand what happened in the interchange between HASHEM and Moshe Rabbeinu following the sin of the golden calf: HASHEM tells Moshe the obvious, that the sin of the golden calf is a tremendously grievous sin.  Moshe says back to HASHEM, I know, I understand that this is a big aveira and that only through a miracle could there possibly be any forgiveness for this sin and a continuity for this people.  But, Ribono Shel Olam, this is my entire life’s purpose and essence (m’tzius).  This is the reason that I was saved as a baby in a miraculous manner; only to save Jews.  I was taken from the water, from certain death, only in order to be a moshia (savior) to save others!  Therefore, like Rashi  says, if You forgive them, good, but if not, then erase me from Your Book (the Torah).  Because what would be the tachlis of the entire story of how I was saved from drowning and what would be the tachlis of my name being Moshe if not for my saving others – that’s the whole reason I’m in the Sefer in the first place. 

We see this idea in the Purim story as well.  אֶסְתֵּר הִיא הֲאֶתהֲדַסָּ אֹמֵן וַיְהִי (Esther 2:7).  The gemara (Megila 13A) explains that Esther’s name was Hadasa.  Esther is a Persian name, which is a Persian word for star.  Hadasa is her Hebrew name.  In Tanach, we see that tzaddikim are also called hadasim (myrtles), הַהֲדַסִּים בֵּין עֹמֵד וְהוּא (Zachariah 1:8).  It says in Chazal (Rosh Hashana 23A), whoever learns Torah and doesn’t teach it to others, is like a hadas in the desert. Why?  What is the whole purpose of the hadasim that we enjoy smelling so much on sukkos?  The point is for the pleasant fragrance that they provide for others!  So what would be the purpose of a hadas in the desert?  Who could get any benefit from that?  What’s the tachlis?  That is the inyan of a tzaddik – to be a hadas!  Esther’s father died while her mother was pregnant and her mother soon thereafter. She was taken to the palace of Achashveirosh – from the whole 127 countries, she was taken, what a mazal!  We see this is the conversation Mordecai and Esther have in the Megillah.  Mordecai is saying to Esther, (Esther 4:14) לַמַּלְכוּת הִגַּעַתְּ כָּזֹאת יוֹדֵעַאִםלְעֵת וּמִי.  do you think that HASHEM did all these miracles just for you?!  Understandably, Esther did not want to be married to Achashveirosh, but there are all these miracles that show the hand of HASHEM in this whole story; do you think that all these miracles are just for fun (stam)?  Your whole purpose of being placed in the role of Queen Esther is to be a savior of Jews.

I’m not sure if I shared this in the past, but I think this story really makes this point. 

The "Ponovezher Rov", Rabbi Yosef Shlomo Kahaneman, survived the war because prior to the war he was on a fund-raising trip out of Europe and couldn’t get back in, although he tried.  His whole family was wiped out.  After the war, he was invited to a Bar Mitzvah of the only child to survive the Kovno ghetto.  There weren’t too many adults who survived, but this was the only child.  And now it was his bar mitzvah.  The Ponovezher Rov went and he was slated to speak.  But he was so excited – he was moving around, kept staring at the bar mitzvah boy and couldn’t sit still.  Before he was supposed to speak, he got up and asked for a chumash.  That week was Parshas Shmini which talks about the death of Nadav and Avihu and the Parsha details how Moshe Rabbeinu gets angry with Elazar and Isamar, ‘the nosarim’ (ones that were left over – Aaron’s other two sons who were not killed), leimor (saying).  The word leimor is extra because generally it is indicative of some command or something to be given over.  Rashi says: leimor means, that Moshe Rabbeinu was demanding from them: “give me an answer”.   But what answer was Moshe looking for? No question was posed.  Chazal tell us that not only were Nadav and Avihu killed, but also Elazar and Isamar were supposed to be killed also, but remained alive in the merit of their father Aaron.  Moshe Rabbeinu was asking them, why?  Why did HASHEM keep you alive?  It must be only to increase kavod Shamayim in the world.  Now answer me! Do you feel that your actions are revealing more kavod Shamayim in the word?  With that, the Ponovezher Rov turned to the bar mitzvah boy and said, “you too are the only remnant from all the children of the Kovno ghetto – you were only saved to be mekadesh HASHEM, so where is your kidush shem shamayim?

HASHEM should help that we all…  The tzaddikim say that this generation is entirely a remnant.  When offerings were brought on the alter and some of the pieces of the korbanos fell off before they were burnt there was a degree of kidusha on those pieces.  Those remaining pieces have a kidusha also.  The tzaddikim say that we, this generation, are those remnants that fell off the mizbeach.  Hitler’s (may his memory be erased) decree was to kill all Jews – Ashkenazim, Sephardim, he didn’t care.  HASHEM should help that we all answer the call to be mekadesh HASHEM, which we are saying means to save others and do what what we can for others.

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Last Day in Eretz Yisroel

We left Eretz Yisroel this morning and are on the way to New York now. Here is a continuation of my observations from our visit to Eretz Yisroel.

On Tuesday, 2/28/12, the fifth day of the trip, we went to the Stalagtite caves, near Beit Shemesh, in the morning. There were amazing formations there and it was very nice for everyone.

The afternoon was one of the real highlights of the trip. We went to an archaeological site in Beit Guvrin, about 40 minutes south of Ramat Beit Shemesh, for a program called "Dig for a Day." We participated in the excavation of a man-made cave carved out of chalk-like stone from the time of the Chashmonaim, about 2,200 years ago. The residents there used the rock from the caves to build their houses and then they used the caves as work spaces for raising pigeons, for mills, etc. There were four families with us and our family was given the particular project of digging out the 11th step in a staircase leading into the particular cave we were excavating, nicknamed "Lumpy." B"H, my wife and all the kids found a number of pieces of pottery, most notably the bases of two bowls and the handles of two pots/jugs, one of which was still intact! Also notably, we uncovered the 11th step of the cave! It was amazing to touch pottery and a step which hadn't been touched for 2,200 years before we touched them!

We then lugged the dirt out of the cave and sifted it for smaller objects that we couldn't find initially. As we left, they allowed us to take as many pottery shards as we wanted from a pile which had been discovered several months ago in the same cave but which could not be reassembled. Mrs. Yid plans to build them into a menorah for Chanukah so we can have a menorah made from pottery made at the time of the Chashmonaim. This is definitely a great family hands-on activity for any trip. Very worthwhile.

Afterward, continuing with the pottery theme, we visited my wife's aunt and uncle in Hod Hasharon. Her uncle is quite an artist with pottery and has his own wheel and large kiln. He patiently sat with each of the kids at the potter's wheel and each one made a mug of their own. After he fires and paints them, my mother in law (his sister) will bring them back to the states with her. It was a great and exhausting day!

The next morning, Wednesday 2/29, the 6th day of the trip, we went to Yerushalayim to catch a bus to Kever Rochel in Beis Lechem, the Jewish neighborhoods of Chevron, and Me'oras Hamachpela with R. Simcha Hochbaum of the Hebron Fund.

In one section of Chevron, Rabbi Hochbaum told a story of how they provided coffee and warm food for the chayalim who guarded the caravans in that particular Jewish neighborhood. In about 2001, an Arab shot at the caravans in Chevron and some of the shots were blocked by the coffee urn for the chayalim outside one of caravans. They said that this gave new meaning to the coffee brand "nes cafe" ("miracle coffee)!

In the restaurant at Meoras Hamachpela, they sold vouchers to give to chayalim for a pizza pie and bottle of soda. We bought one and my oldest daughter gave it to one of the chayalim there. It was a beautiful thing for us to be able to do.

When we got back to Yerushalayim after Chevron I drove my family to the Ir Ganim section of Yerushalayim to visit with my wife's grandmother's sister, Doda Mari, my wife's great aunt. While they got together, I met with a friend from high school who lives in Ramat Eshkol, which was really nice.

Doda Mari and grandmother were born in Merakesh and grew up in Casablanca, Morocco. The whole family had a great time on the visit.

Funny related story I just learned during the trip: When my mother in law and her family first moved to Israel in about 1968/69, right after the 6 Day War, Doda Mari took my mother in law (who was about 12 years old at the time) to the Arab area just outside of the old city of Yerushalayim to buy some spices. She heard Doda Mari talking (in Arabic) to an Arab man and then yelling at him and telling him "yemach shmo" and to go to "Azazel"! She asked Doda Mari what was going on and she told her that the man was trying to convince her to sell my then-12-year-old mother in law to him for thirteen camels! ... Different world!

On Thursday, 3/1, the 7th day of the trip, we visited my wife's grandmother in Petach Tikva and went to the old market in Tel Aviv, the Shuk Hakarmel, which was very interesting. My oldest daughter also bought herself an embossed nusach Sfard siddur so she can daven my Nusach now and always remember her trip to Eretz Yisroel when she davens (the school teaches the davening only in nusach Ashkenaz).

Thursday afternoon we had a special thirteenth birthday dinner at a milchig restaurant in Petach Tikva called Tova'leh for our oldest girl. She was really happy so it was a great night.

On Friday, 3/2, the 8th day of the trip, we traveled up to Tzfas for Shabbos. We arranged to stay in a three bedroom, nine-bed beautifully renovated several hundred year old house outside the old city of Tzfas. Before Shabbos, I went to the mikva at Tzantz and dropped off a gift by our Shabbos day seuda hosts, who live across the street. Friday night I davened mincha in the Chernobyler beis medrash, and Mrs. Yid and Yid Jr., and I davened kabbalas Shabbos and maariv in a shul almost next door called "Hamekarev," which was quite an experience. Very leibadig. We had the Shabbos seuda afterward in the house we rented for Shabbos and then I went for a walk with my oldest daughter in the old city, which was cold but quite nice!

Shabbos morning I again went to the mikva and also davened Shacharis in Tzantz. Afterward, the whole family ate by a Breslov family who made aliya in around 1981, which was very nice.
After Shabbos, we went to stay at my wife's uncle's parents' (A"H) apartment in Chatzor Haglilit, about 15 minutes from Tzfas.

On Sunday, 3/4/12, the 10th day of the trip, we had a tour guide take us around Tzfas, Meron, and the area. We were able to see and daven by Rabi Shimon bar Yochai, Reb Elazar b'Reb Shimon, the Arizal, Rav Yosef Karo, the Ostrovitcher (the Bas Ayin), Rav Alkavetz (the author of Lecha Dodi), and Rav Moshe Kordovero (the Ramak), among others. Afterward, we slept again in Chatzor Haglilit.

Monday morning, 3/5/12, the 11th day of our journey, we headed back down to central Israel and stopped by Gan Garoo, a zoo of Australian animals, about an hour south of Tzfas, near kibbutz Nir David. The kids loved feeding and petting the kangaroos. They also had an amazing "tziporia," aviary, where we brought in apple slices on a stick and these amazingly colorful parrots landed on us and ate from our hands/the sticks. It was a hit!

Afterward, we returned to Petach Tikva for a visit with my wife's grandmother before heading back to Ramat Beit Shemesh.

A quick word about the mikva'os in Israel, versus America. While certain things are more advanced in America than in Israel, the mikva'os are not one of them. The majority of the mikva'os I went to in Israel were guarded by a revolving metal door controlled by a flat screen computer that gives people several ways to pay the mikva entrance fee. In America, I am used to a simple box on the wall for payment, but in Israel, you can pay with a key chain scan, cash or coins, or with a biometric thumb-print scan! Crazy!

On Tuesday, 3/6, the 12th day of the trip, we headed down south of Jerusalem to Eretz Bereishit, which was also a big hit. A yid (whose real name is Ro'i) dressed up as Eliezer eved Avraham and told the story of Avraham's travels. We all dressed in biblical style robes and rode on camels to a tent area. There, we heard more from "Eliezer," made dough with flour, water, and oil, and baked pitas over a metal oven. We then had tea or Turkish coffee and rode on the camels back to the main building.

After that, we continued south to Ein Gedi where the kids had a blast swimming/playing in the water at the bottom of the lower waterfall (fully clothed of course). We then enjoyed the view of the Dead Sea on the way down to Masada, which we saw a decent amount of.

On Wednesday, 3/7/12, the 13th day of the trip, Taanis Esther, we had a slow day in Netanya, visiting my wife's aunt and uncle and playing in the sand at the beach there.

Purim night I went to hear the Megillah at yeshiva Lev Hatorah, a Daati Leumi style American yeshiva with a lot of YU educated rebbeim. I was hoping to see my old group leader from my NCSY trip to Israel after my junior year of high school in '93, who's a shana bet rebbe there. I also wanted to see a guy I knew from YU and a co-counselor from HASC summer '94 who are both rebbeim there. B"H, I saw all of them at least briefly.

We also all dressed up as pirates in costumes my wife put together expertly and I took them to the "Aish Kodesh" shul (lead by R. Shapira, the great-nephew of the Piaczezna rebbe) for the later megillah reading, which was nice.

Purim day I heard the Megillah reading at Aish Kodesh and went back to shul for the later reading with my pirate family, except for my nine-year-old daughter, who had her own idea for a costume. She wore a black skirt and white button-down shirt, and she put up all of her hair except her "peyos" under her white knit, pom-pomed "Na Nach" kipa. As a girl dressed up as a "Na Nacher," she was a big hit!

We had the Purim seuda by my wife's friend in Ramat Beit Shemesh, which was very nice. They also had another couple over where the wife was also an old friend of my wife's, so a good time was had by all. The host also expressed a strict hashgacha klalis viewpoint so we had a nice wine-enhanced debate!

On Friday, 3/9/12, the 15th day of the trip, we went to Yerushalayim, where we stayed at the Eldan hotel. We davened at the kotel Friday night and walked to a shul in Nachla'ot called Mayanot for the seuda, which is a place with a very eclectic crowd. It was nice there though because we ran into R. Simcha Hochbaum who was spending time in Yerushalayim instead of Chevron for Shabbos to see his son who's about to start the army. We also ran into a tzadik of a guy from Far Rockaway there that we know through our daughter's school, BBY.

Shabbos morning we davened at the kosel again. Some of the people I saw in Yerushalayim/by the kosel included Chaim Dovid, Rabbi Machlis, Avraham Fried, Jeff Seidel, Yehoshua Kotler (who I knew from Far Rockaway), and Eli Deutsch.

The thing that made Shabbos in the old city hard was all the tumah everywhere. There were so many tzelems and Aravim servicing the tourists on the way between the shaar Yafo and the kosel, even on Shabbos, and seeing the entire Har Habayis with a Mosque on it was just such bizyonos to that holy place. Those things and the whole tourist balagan made it difficult to concentrate there. It was similarly difficult at Kever Rochel, where you go there surrounded by 20 foot high concrete walls on all sides now. The last time I was there (probably in '93 or '95) I went in through the normal main street and saw the old traditional building and entrance there. It was very hard to see the whole place surrounded like a fortress to protect our right to pray in our own holy site in our own country like that, which made it feel like we are strangers in our own land. It was also like that in Meoras Hamachpela, where we do not even have the right to pray by the tziyunim of several of our Avos and Imahos most of the year, which are in the hands of strangers, nebach.

We returned from Yerushalayim after Shabbos, knowing that our visit was almost over.
On Sunday, 3/11/12, day 17 of the trip, we visited my wife's grandmother in Petach Tikva in the morning and early afternoon. My wife did some shopping there with my mother in law.
In the afternoon, we visited my wife's cousin and her family with whom we spent our first Shabbos in Israel in Bnei Brak. As I said before, the kids loved their kids and my wife loves her cousin. We had a long goodbye and about 4 million pictures were taken on about 4 cameras, mostly by the kids. We will really miss them.

We also said goodbye to Malka's family in Petach Tikva and headed back late to RBS to work out the utilities with our two-week landlady and finish packing.

We sadly headed out early this morning (3/12/13 - day 18) to the airport for our flight and by the time this posts, we'll probably close to landing at around 5:45 this afternoon NY time.

On the shuttle to the airport after returning the rental car, I met this somewhat elderly couple. They are modern orthodox and the husband wore a yarmulke but the wife didn't cover her hair and wore pants. They were so inspiring though. The wife said that they spend 2 months every winter traveling around Israel. She said, "I do it because I want my money to go to the Land. If I could, I would give my body itself to the land." Wow!

The kids, especially the girls, and my wife had an amazing time, and we will all really miss Eretz Yisroel. The girls are ready to move here, though our touristy visit doesn't give them a real taste of what life is like. Our oldest especially picked up quite a lot of Hebrew and really leaned to communicate well with her Hebrew-speaking cousins.

Honestly I have never seen our oldest as happy as she has been during this trip. It has really been amazing. Tomorrow morning things will go back to "normal," but IY"H we will remember our connection to Eretz Yisroel and will strengthen that connection with time and will not wait another 15 years or so to return!

Purim, Amalek, and the Spiritual Power of Procrastination

Baruch Hashem, R' Boruch Leff, a mechanech in Baltimore and writer for Yated, Aish.com, and other publications has given me permission to post a series of pieces which quote my rebbe, Rav Moshe Weinberger, from his book Are You Growing?, which is available on Aish's website at a 40% discount here.

Amaleik is not merely the nation who attacked us first-they are the spiritual thorn in our side, always trying to bring us down and away from Hashem. As weprepare for next week’s Parshas Zachor we must remember what Amaleik wanted and continues to want to do to us and we must work hard to defend ourselves fromtheir plans.
The pasuk in Parshas Balak describes Amaleikas ‘Reishis Goyim Amaleik’and the acronym, roshei tayvos, ofthese words spell rega, which means amoment. Amaleik wants us to becomedistracted, forgetting about Adar and eternity, and exchange eternity for thenow, for the pleasure of the rega,the moment. But Rav Moshe Weinberger explains that the way to combat the desireof Amaleik is to realize that all that’s needed is a fight and a struggle for just a brief moment. The passion of the desire for sin, the height of the strength and difficulty usually lasts but for a minute. If we can find the inner power to resist for that minute and walkaway, we will usually find that the battle is much easier after that minute has passed.
Dieting works this way as well. You see the chocolate cake and your body immediately sends aquick message to your brain, “I want that cake—all of it! I need that cake!” Ifwe listen to this urge and stop rational thought we will cave in. But if stopfor a rega, if we walk away for aminute, we usually can withstand the desire a minute later when the height ofthe desire has left.
Rav Eliyahu Dessler says that this is the way to fight the yetzer hara. Don’t fight it head on, just delay it, tell the yetzer hara that you’ll revisit the decision soon, just not right  now. If we do this, the rega, the ‘Reishis Goyim Amaleik’ends and we are better equipped to resist.
Shabbos is the day in which we have many regaim,many moments with which to remove ourselves from the rat race of life. We have time to think, time to recharge our spiritual batteries and connect to Hashem.The Ramchal in Mesilas Yesharim writes that the yetzer hara wants to keep us busy constantly, never having time totruly think about what’s important in life. We counter this problem but letting ourselves have a rega, a serenemoment in time when we can get our priorities straight and combat the push of Amaleik to live only for the rega. Instead, we make choices based upon eternity, not merely for the rega.
For these reasons, we must treasure the serenity and break from the hustle and bustle of life which Shabbos offers. Theword rega actually is derived fromthe word ragua, which means to berelaxed and calm. We are supposed to utilize every moment of life in this manner—bybeing relaxed and calm. Only in this manner will we make good choices.
Let us try to feel ragua appreciating themeaning that it offers, so that we can build the strength to fight the rushed rega attitude of Amaleik with a proper‘take a step back and think’ Torah and regaapproach.

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Rav Moshe Weinberger - Shalosh Seudos Drasha - Parashas Tetzaveh 5752

Below is a write-up of Rav Weinberger's Shalosh Seudos drasha from this Shabbos, Parshas Tetzaveh.  You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

 

Rav Moshe Weinberger

Shalosh Seudos Drasha Parashas Tetzaveh 5752

The Shevet M'Yehuda: preparing for celebrating with holiness

(Original text of the Shevet M'Yehudah (Parshas Tetzaveh p.140) is in regular font. Rav Weinberger’s comments are in italics)

This is Torah from the Shevet M'Yehuda, the Rebbe Reb Avromeleh Eiger, the son of Reb Leibele Eiger.

״וגם חרבונה זכור לטוב״ ("and also Charbonah will be remebered for good" from a Piyut sung on Purim). We need to understand the meaning of this. If it goes according to the opinion in חז״ל (Esther Rabbah 10:9) that Charbonah is Eliyahu Hanavi, why do we need to say that he is remembered for good? He is always remembered for good  (זכור לטוב)!  If it goes according to the opinion in the gemarah (Megilah 16a) that Charbonah was also a Rasha, why is he remembered for good?

[He now discusses what חז״ל brings down in the Tikuney Zohar and other places about the deep connection between Purim and Yom Kippur (יום כפורים: a day "like Purim").]

We must explain this according to what we've said before, about Purim being connected as one to Yom Hakippurim. We know from the writings of my Holy father (Reb Leibele Eiger) that this is due to Yom Hakippurim being the day that we received the Second Luchos, while on Purim we accepted the Torah again out of love due to the miracle (Shabbos 88a, see Rashi there). On both of them, the original receiving of the Torah on Shavuos is re-awakened.  It's known from חז״ל (Pesachim 68b) that everyone agrees that both on Shavuos and on Purim it's a Mitzvah to celebrate with a feast.

The Torah was received in different ways on three separate dates. On Shavuos we received the First Luchos, on Yom Kippur we received the Second Luchos, and there was a renewed acceptance of the Torah on Purim ״והדר קבלוה בימי אחשורוש״.

We know from the Sefer Toras Emes (Yisro) the reason Hashem chose to give the Torah in a place named חורב.

חריבות is an emptying of the Neshama of anything extraneous, leaving it empty and desolate to be able to receive the Torah. That's why the Troah had to be given in the wilderness. The Torah can only truly resonate within the minds and hearts of the "נפשות חריבות" of this world. Those who empty themselves of any attachment to physicality, the "Desolate Souls".

One's soul needs to be dry and empty from the "moisture" of physical pleasures. It should also be חרוב (empty and desolate) in ones own eyes. This is so even on the day of the giving of the Torah, where we are required to feast with food and wine.

In this sense the First Luchos did not have a complete permanence. As it says (Shemos 32:6) ״וישב העם לאכול ושתו וכו׳״ (and the people sat down to eat and drink). The Tikkun for this is on Yom Hakippurim where there is no eating or drinking, and all Yisroel are empty and dry of all physical pleasures, and their hearts are broken from their Teshuva during the עשרת ימי תשובה. Then a new set of Luchos was given that endures forever.

On Yom Kippur by fasting and refraining from other physical pleasures we rectify the חטא העגל that involved the indulgence in our Taavos.

However it was His Holy Will that the Jewish soul should also be a place of Torah when it's filled with goodness, in eating and drinking that is done in קדושה and טהרה with firmness and strength. This was accomplished with the miracle of Purim, when from the אהבה for this miracle they accepted the Torah again in the days of Achashverosh. Thus we can understand that the Mitzvos of the day are performed through feasting and joy, by increasing our eating and drinking that is one with the חריבות of our souls on Yom Hakippurim. From the power of this  חריבות הנפש on Yom Hakippurim we merit receiving the Second Luchos just as we did the First ones in חורב. The symbol of the place of Torah in the נפש חריבה, as it's stated in his holy writings.

Yom Kippur is the time of emptying ourselves out of all physical desires so that we can prepare to be able, on Purim, to use our eating and drinking in the service of Hashem, instead of giving into our physical Taavos.  

Even regarding the holiday of Atzeres regarding the issue we are required to feast ״בעינן נמי לכם״, on Purim when the accepted again the Torah out of אהבת הנס, the letters of חרב turned around and became רחב (expansion, abundance) as its written in Toras Emes. Thus we engage in eating and drinking with greater abundance then at any other time in the year. However the main thing at the time of התרחבות (abundance) and expansion of our eating and drinking, is not to forget but to remember "for good" the true goals and intentions of physical life. To connect as one to the חריבות and dryness from the physical pleasures, and the חריבות of oneself, that is the holiness of Yom Hakippurim. Only through this we merit the Second Luchos just like we did the First ones in the place called חרב.

In order for Purim to be Purim, we require the preparation of Yom Kippur. Otherwise our celebrating in eating and drinking, instead of becoming a form of Avodas Hashem, will turn into just Taavos and drunkenness.

This is the ending of the Piyut that was designated for the simcha of Purim ״וגם חרבונה זכור לטוב״. That is the word חרבונה includes in it the חריבות and the התרחבות together to be remembered for good. This is the main thing, that both be well joined together as one. Then it will all be for good, with a complete goodness, Amen.

Rav Moshe Weinberger - Parashas Tetzave-Zachor 5752 - Shabbos Drasha

Below is a write-up of Rav Weinberger's Shabbos Morning Drasha from this Shabbos, Parshas Tetzave.  You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

This week the Shabbos Morning Drasha is brought to us by two of our holy brothers in shul, Aviezer Cohen and David Simon. A big yasher koach to them both and hopefully they will be able to continue helping in the future. 

Rav Moshe Weinberger

Parashas Tetzave-Zachor 5752 Shabbos Drasha

The inyan of Parshas Zachor is to remember, and we also find the inyan of remembering in this week’s Parsha,  Tetzave, which often falls out with Parshas Zachor.  וְשַׂמְתָּ  אֶת שְׁתֵּי הָאֲבָנִים עַל כִּתְפֹת הָאֵפֹד  אַבְנֵי זִכָּרֹן לִבְנֵי יִשְׂרָאֵל  וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹתָם לִפְנֵי ה׳ עַל שְׁתֵּי כְתֵפָיו לְזִכָּרֹן. “You shall place both stones on the shoulder straps of the ephod, stones of memory for  b’nai yisroel. And Aharon shall carry their names before Hashem on both his shoulders as a remembrance.”  (Shemos 28:12). וְנָשָׂא אַהֲרֹן אֶת שְׁמוֹת בְּנֵי יִשְׂרָאֵל בְּחֹשֶׁן הַמִּשְׁפָּט  עַל לִבּוֹ בְּבֹאוֹ אֶל הַקֹּדֶשׁ  לְזִכָּרֹן לִפְנֵי ה׳ תָּמִיד. “Aharon shall carry the names of bnai yisroel on the choshen mishpat on his heart when he approaches the kodesh as a constant remembrance before Hashem.” (Shemos 28:29). The Ramban explains that the letters of the Urim V’umim would light up.They were called Urim because they would light up before the eyes of the Kohein Gadol, and Tumim because with his Ruach Hakodesh and Temimas Halev, pureness of heart, the Kohen Gadol knew how to combine the letters in the proper way.

מָרְדֳּכַי בֶּן יָאִיר בֶּ ן שִׁמְעִי - Mordechai ben Yair ben Shimi- Regarding Mordechai’s full name, the Gemara in Megilla (12b) explains that the Megilla calls Mordechai “Ben Yair” because he illuminated the eyes of Yisroel with his tefila. Similarly, it calls him “Ben Shimi” because he was a son whose tefilos Hashem שמע, heard. Through Purim we see a wondrous idea in the koach of tefila. We see that קִיְּמו וְקִבְּלוּ did not just apply to Torah, but to tefila as well. Up until the time of the Anshei K’nesses HaGedolah, everyone davened according to their heart’s desire. The Anshei K’nesses HaGedolah, which existed around the time of Purim, established the letters, words, and form of davening that we are familiar with today, in order to allow us to properly fulfill the mitzvah of tefilla. The sugya regarding the establishment of tefila is found davka in masechtas Megilla.

This is explained by R’ Yonasan David, the Rosh Yeshiva of Pachad Yitzchak and son-in-law of R’ Hutner t”zl, who says that with the yuntif of Purim, Hashem revealed to us the kedushas haguf, the holiness of the bodies, of Klal Yisroel and of every single Jew.

The pasuk in Yeshaya (51:21) says  לָכֵן שִׁמְעִי נָא זֹאת עֲנִיָּה וּשְׁכֻרַת  וְלֹא מִיָּיִן, “Therefore hear now this, thou afflicted, and drunken, but not with wine.” The Gemara in Eruvin (68a) uses this pasuk to state that since the bais hamikdash was destroyed Klal Yisroel should be patur, exempt, from tefila/davening because we are drunk from the trial and tribulations of galus, exile, and we don’t have the settled mind required to daven properly.

Haman’s decree was to  לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד ‘to destroy, to  slay, and eradicate” (Esther 7:4), to simply destroy every Jewish body and eradicate them from this world. To Amalek, Haman, Hitler and even the current rasha in Iran, the thoughts of a Jew do not make any difference-- they do not care what the Jew is thinking. These r’shaim want to simply remove the physical presence of the Jewish people from this world.

The Gemara (also in Megilla 9a) refers to the letters of Aleph-Bais as gufin, bodies. The Anshei Knesses HaGedolah, by arranging the letters/bodies into tefilos in the format that we now know, infused the tefilos with all of the kavanos and sodos which enable a Jew to  daven without even understanding the meaning of the words he is saying. When a Jew simply focuses on the form of the letters, he accomplishes wonders with the letters themselves. Purim revealed the kedusha of the body of a Jew. After we read the Megilla we sing Shoshanas Yaakov in which we say  תשועתם היית לנצח, “you have been their eternal salvation.” On Purim it was revealed that even when the body of a Jew is in a state of non-wine-induced drunkeness due to golus, the body, not just the neshama, is eternal. On Purim we learned that Jewish eternity is not exclusively for the the soul, but for the body as well. The salvation of Purim extends to our holy bodies, which are themselves letters of the Torah. Chazal say Yesh Shishim Ribo Osios LaTorah, there are 600,000 letters in the Torah, corresponding to the 600,000 Jewish people who left Mitzrayim.

Even though a Jew might not know what he’s saying when he davens, by saying the letters and words of the tefilos in the seder established by the Anshei Knesses HaGedola, his tefilos light up and wonderous combinations are made. This is connected to the inyan of drinking (a little bit) on Purim. Even though we might be slightly drunk and might not be fully aware, the letters themselves are automatically combined in a wondrous way. This is the secret of the Urim V’umim, which were simply letters that were illuminated. It was only through the Ruach HaKodesh of the Kohen Gadol that he was able to see the proper combinations and understand the meaning behind the message. However, the Koach of Amalek confuses us and causes us to misread the אותיות, and prevents us from  believing in the eternal remembrance of קדושת ישראל.

Even though a Jew does not understand the tefila he is saying, the tefila is still filled with an unbelieveable kedusha and אור. This is what was shown to us on Purim by Mordechai, who was a member of the Anshei Knesos HaGadola who illuminated our eyes with Tefila.

In the paragraph אשר הניא, which is recited after leining the megila, it says ראית את תפלת Hashem saw the Tefila. Usually tefila  is heard. But here, following the miraculous events of Purim, Hashem saw the osios, the letters, of the tefilos, which Mordechai had illuminated in the eyes of Klal Yisrael.

There was a time when the Baal Shem Tov (zy”a) was traveling with his Shamash and suddenly lost all his madreigos of learning and ruach hakodesh. He turned to his Shamash and said, “repeat after me.” The Baal Shem Tov started reciting the letters of the Aleph Bais one by one, with the Shamash repeating the letters after him. When they completed the entire Aleph Bais, the Baal Shem Tov’s ruach hakodesh returned. The Baal Shem Tov’s, simple recitation of the letters of the Aleph Bais had a wonderous result because the letters themselves are holy and powerful.

I remember while on a trip to a Holocaust museum, hearing someone read just the names of those lost in the milchama. Just hearing the names being read aloud had a profound effect on me.

Now we can understand how the names of the shvatim that were written on the Choshen served as a constant remebrance before Hashem. The letters are the guphim of every single Jew that the kohen gadol wears on his shoulders and on his heart, as a constant reminder of each and every Jewish guph no matter what state of awareness he is in. Hashem, the “Kohen Gadol," takes every letter and every guph, and constantly weaves wonderous combinations with them. The result is a magnificent garment of Kiddush Hashem that Hashem proudly wears

Everyone remembers that in Mishakan Shilo there was the Kohen Gadol named עלי, who misread the holy Jewish letter/guph of Chana. When Eli saw Chana in the mishkan, her lips were moving but no sound was coming out. According to the G”RA, Eli inquired of the Urim V’tumim, but he misread the letters and read שכרה instead of כשרה. He said to her, “You’re a drunk, leave the house of Hashem!” Chana responded, "No my master, you are misreading the letters (the ruach hakodesh is not resting upon you).”   Eli misread Chana’s letter/guph. Chana ultimately went on to give birth to Shmuel Hanavi, who cut off the head of Agag, King of Amalek. Shmuel, whose mother was misinterpreted as an unimportant guph, was the one who destroyed the King of Amalek, whose very כח is misreading and destroying Jewish guphim.

We are certain and trust that Hashem is mitzaref our osios for us even though we are in a state of drunkeness by lacking full awareness of the reality of life due to our golus. We are confident and trust in the eternity of Yisroel and are not afraid of the current voice of the רשע coming from Paras and Shushan HaBirah seeking to לְהַשְׁמִיד לַהֲרוֹג וּלְאַבֵּד all of Klal Yisroel. וְהַיָּמִים הָאֵלֶּה נִזְכָּרִים וְנַעֲשִׂים בְּכָל דּוֹר וָדוֹר, “And that these days should be remembered and kept throughout every generation.” (Esther 9:28).  We should be זוכה to see the final downfall of the רשעים, and the lifting up Klal Yisroel, במהרה בימינו אמן .

Rav Moshe Weinberger - Parashas Terumah 5752 Shabbos Drasha

Below is a write-up of Rav Weinberger's Shabbos Morning Drasha from this Shabbos, Parshas Terumah.  You can see past write-ups of Rav Weinberger's Shalosh Sheudos Torahs here and get thousands of his shiurim in mp3 format at ravmosheweinberger.com.

This week the Shabbos Morning Drasha is brought to us by two of our holy brothers in shul, Aviezer Cohen and David Simon. A big yasher koach to them both and hopefully they will be able to continue helping in the future. 

Rav Moshe Weinberger

Parashas Terumah 5752 Shabbos Drasha

We don’t have a Bar Mitzvah in the Bais Medrash this Shabbos, but Baruch Hashem, we have a milestone. We are celebrating the simcha of being in this building for 10 years. Parshas Terumah is the anniversary of when we moved into this building, and this Shabbos, Parshas Terumah 5772, is our 10 year anniversary of being here.

The pasuk says וַהֲקֵמֹתָ, אֶת-הַמִּשׁכָּן כְּמִשְׁפָּטוֹ אֲשֶׁר הָרְאֵיתָ בָּהָר.  “You shall setup the Mishkan  k’mishpato, according to its mishpat, as it was shown to you on the mountain.” (Shemos 26:30). The Yerushalmi (Shabbos12:3) asks on the lashon of k’mishpato, according to its law, is there a mishpat, a specific law for some  pieces of wood? People have laws, wood and objects do not. The Yerushalmi answers that the beam that merited to be placed on the north side of the Mishkan would be marked, and always had to be placed on the northern side every time the Mishkan was set up. So too, the beams that were placed on the south side of the Mishkan would always be placed in the south. The mishpat was that every beam had to always be placed on the side where it was set up at the initial building of the Mishkan. This teaches us k’vius, that there is a seder in the mishkan. This Yerushalmi applies l’halacha regarding a talis. The Magen Avraham in Orach Chaim (68:6) brings in the name of the Shla HaKadosh that the source of the minhag to have an atara on a talis comes from this din in the Yerushalmi. The purpose of the Atara, which can either be some silver or an extra piece of material, is to make sure that there is k’vius by a tallis—that the tzitzis that belong in front, are always worn in front, and that the tzitzis that belong in the back will always remain in the back.

We learn from the mishkan the chashivus, importance, of k’vius. However, we see from the Avodah of the Kohanim in the Bais Hamikdash the very opposite of k’vius. We know from the Mishnah in Yomah (82) that there was a peiyyis, a goral, a lottery, every day to make sure that the Avodah of the Kohanim would not become kavua. We further know from the Mishna in Sukkah (5:6) that the same Kohen who did the Avodah on one day was not eligible to perform the Avodah the next day. We see that this is the exact opposite of k’vius, and it was also in the Bais Hamikdash!

This question is asked by the Chasam Sofer who wrote that the rule of k’mishpato is to establish each beam in its proper place because the idea of k’vius only applies to the physical structure, to the wood and beams of the Mishkan. We know that the physical Mishkan in this world corresponds to the Bais HaMikdash Shel Ma’alah, the Bais HaMikdash on high, where the Avodah is performed by Malachim, angels. We know that the angels are called omdim, meaning that they cannot change their role. They are fixed, kavua in their roles.

But regarding people in this world, things are completely different. There is a tendency in this world for people to grow accustomed to certain things and certain behaviors. Here the challenge for us is to avoid falling into a state of hergel, things should not become habit. As Hashem says through the Navi Yeshaya (29:13) וַיֹּאמֶר ה׳ יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה. “as the people have drawn close with its mouth and lips they honor me, yet they have distanced their heart from me and their fear of me has become like rote.”

In order to prevent the pitfall of hergel, Hashem wanted a different Kohen to be involved in each Avodah by way of a daily drawing of the lots. This was done in order that the Kohanim should merit to do the avodah with simchas ha’lev, joy, and hislavus, excitement.

This was the greatness of Aharon HaKohein. As the pasuk states (Bamidbar 8:3) regarding the lighting of the Menorah וַיַּעַשׂ ּכֵּן אַהֲרֹן אֶל מוּל פְּנֵי הַמְּנוֹרָה הֶעֱלָה נֵרֹתֶיהָ כַּאֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה, and so Aharon did…just as Hashem commanded Moshe.”  Rashi, quoting the Medrash, says on that posuk that the words “Vya’as kein Aharon, and so Aharon did, tell us that the praise of Aharon was that he was unchanging.

The Gedolei HaChasidus were bothered by this Medrash. They asked why Aharon’s obedience to Hashem’s word is Aharon’s praise. If Hashem would have whispered words into our ears, we would all follow Hashem’s instructions without the slightest deviation. Why does Rashi bring this Medrash which says that Aharon’s unchanging fulfillment of this Mitzvah was his praise? Aharon’s unchanging fulfillment of this mitzvah was a very high madreiga.

The koach of Amalek is k’rirus, coldness. אֲשֶׁר קָרְךָ בַּדֶּרֶךְ (Devarim 25:18). The Koach of Amalek is to try to make us feel comfortable and accustomed to doing our Avodas Hashem.  Chazal say that nobody knew how to speak Loshon Hara like Haman HaRasha who said to Achasverosh (Esther 3:8) יֶשְׁנוֹ עַם אֶחָד מְפֻזָּר וּמְפֹרָד בֵּין הָעַמִּים there is one nation that is scattered and dispersed between the nations….Haman specifically used the word yeshno which is lashon shina, changing. Haman also used to word yeshno (related to shayna, sleeping) to imply that Hashem was sleeping and old, and that the Jewish people do not excite him anymore.

 

The word shina is also related to the idea of repetition as we see from the pasuk   וְשִׁנַּנְתָּם לְבָנֶיךָ(D’varim 6:7). Now we can understand that the praise of Aharon  was that despite the fact the he lit the Menorah every day, he nevertheless was not impaired by the mida of Amalek, hergel, it never became a habit or stale. Each time he lit the Menorah was with the same excitement as the very first time. The way of life is for a person to lose the excitement and to take things for granted. Imagine if every time we looked at our children, we would see them with the same excitement that we had when they were born. If only a husband would look at his wife with the same excitement he had when he saw her by the Chupa. We tend to grow accustomed to seeing our parents in the same way -- they were there the moment we opened our eyes and continued to always be there for us. We should always try to think of our parents with renewed excitement and should not take them for granted.

This was Mordechai Ha’Yehudi. He was called Ish Yehudi, a  Lashon of Hoda’a, giving thanks. Mordechai took nothing for granted and was constantly thanking Hashem with renewed excitement for what he was given. R’ Yaakov Yitzchak from Lublin was known as the Yid HaKadosh. He earned his name because every day he was filled with renewal when he made the bracha “She’lo Asani Goy.” That is what made him into the Yid HaKadosh--- each day he was renewed in his service of Hashem. He felt he had just become a Jew.

Our Chanukas Habayais took place on Parshas Terumah 10 years ago. I remember clearly the uplifting and joyous occasion of davening mincha erev shabbos for the first time in the new building. While the shul was being built, I used to come to the shul every day and watch the cement being poured and the bricks being laid. However, I did not allow myself to see the finished Aron Kodesh until that first shabbos. I wanted to see it complete for the first time through the eyes of Shabbos. Thank you to the Chevra then and now for their selfless dedication to every chair and every room in this building that  has kept everything k’mishpato, with each piece of wood and stone set in the proper place. Over the years people have come and gone. In this world it is very hard to remain שְׁתוּלִים, בְּבֵית ה׳,  planted in the house of Hashem. It is difficult for us to be in the same place throughout all of the years yet simultaneously remain in a state of יַפְרִיחוּ, growing and sprouting forth with excitement and renewal. People spend their whole lives jumping around from one place to another looking for excitement. A Friday night davening here, chop a Mincha there, a new place, a new chevra. However, the ratzon Hashem is for us to be in a place of “K’mishpato” and to find renawal in that very place. That’s what it means to be שְׁתוּלִים, בְּבֵית ה׳ בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ (Tehilim 92). Because of this, we must rededicate ourselves to what we originally set out to accomplish in this Beis Medrish regarding respect for Tefillah. People have taken certain liberties. Tefillah is being compromised. There is to be absolutely no talking. We must take this opportunity of our 10 year anniversary in this beautiful makom tefilla to recommit ourselves to tefillah and the Kavod of the Beis Hamedresh.  We must remind ourselves of our dedication when we first started and not, chas v’shalom, take the shul for granted.  

Once upon a time there was such a thing as shul yidden. There were people who stayed in the same shul for 40,50 and 60 years. They were in the same place, sat in the same seats and even had the same arguments year after year, but they were filled with a chiyus! There is a story of an old Rebbe in Europe in a poor little shtetl who never left his Bais Medrash to go anywhere else. One day the Chasidim decided that they wanted to do something special for the Rebbe and send him and his Rebitzin on a vacation. They collected money together and they came to the Rebbe and said, “Rebbe, we were thinking that it would be a good idea for you to go on a vacation.” The Rebbe listened and said, “you know, I was thinking the same thing!” He then picked his Gemara and sat down one seat over from his usual place, looked around, and said “ aahhh this is a mechaya!” That is what hischadshus means.  It means being kavua while also finding renewal in that which is kavua. It means finding a new perspective on what you’ve always had, finding a new taste in old wine. The Malachim in the Beis Hamikdash Shel Ma’alah above are Omdim, they do not have to change. However, down here in this world, we have to constantly work on ourselves and always renew ourselves, in order to prevent things to become old and stale. Therefore, we need to return to our original promise that we took upon ourselves to guard the kedushas hamakom and kedushas hatefillah in this Beis Medrash.