Category: Berashis

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Chayei Sara (5762)

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Parshas Chayei Sara (5762)
by Mordechai Dolinsky

We are accustomed to understand the connection of the akeida and the passing of Sara Immenu was the emotional devastation she experienced at the thought that her Yitzchok was slaughtered.  However, going through Rashi more carefully it is evident that the factor that disturbed her was that Yitzchok was subjected to the akeida.  The Medrash Tanchuma confirms this by its rendition that the Satan appeared before Sara in the form of Yitzchok himself who related to her the events of the akeida, which shocked her to the extent that caused her passing.  Obviously, it was that he was subjected to the akeida which disturbed her.  Food for thought.

Rashi points out that all of Sara’s years were complete with accomplishment.  The Mesilas Yesharim echoes this principle that above all we must keep in our sight our true goals—not to get sidetracked with issues and activities that are not our priority.  We should all be zocheh to fulfill our true purpose in the world.

Have wonderful Shabbos.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vayeirah (5762)

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Parshas Vayeirah (5762)

We can’t neglect to relate to today’s loss of our Gadol Hador, Harav Shach zt”l.  Many don’t know that he was a talmid muvhak of the giant of Torah of our generation, the Brisker Rav.  Every criticism he expressed concerning R’ Velvel’s Torah was cherished by R’ Velvel as a gem.  In his son-in-law’s hesped, he read Rav Shach’s tzavaa, in which he expressed his love for Klal Yisroel and his talmidim and his extreme mesiras nefesh for them.  Torah and Chessed.  The theme of our parsha is Avraham Avinu’s chessed.  The formula for existence in this period before Moshiach is to preoccupy ourselves with Torah and Chessed.

Have a wonderful Shabbos.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Lech Lecha (5762)

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Parshas Lech Lecha (5762)
by Mordechai Dolinsky

It is imperative to understand and appreciate the miracle in our sedra Lech Lecha that Avraham and Sara had their long longed-for child.  It wasn’t through a cure of some medical problem, physically it was a complete impossibility for them to reproduce.  When you have self-awareness of your existence and you are looking around and see a fellow Jew, you are seeing a complete miracle.

Avraham earned this because he devoted himself to search for Hashem, emulate Hashem and spread universally his findings.  The nation Avraham and Sara produced was for this ideal and for this we are all here.

Have a wonderful Shabbos.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Noach (5762)

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Parshas Noach (5762)
By Mordechai Dolinsky

In our Parsha we find Noach’s priority was to plant a vineyard.  Although Noach was criticized for this there was surely an important motivation which we would like to understand.  I heard from my Rebbe, Rav Avigdor Miller zt”l that a person having animosity towards an individual for a wrong which he can’t forgive, he discovers that under the influence of wine that he has a warm spot in his heart but hesitates because it is not really truthful.  He should flow along and allow himself to be influenced.  Hashem placed chemicals in the world to help smooth the differences with fellow man.  Hashem allowed Himself to be influenced by Noach’s sacrificies (8:21).  The mabul came about because of lack of love and good feelings among people.  Noach planted the vineyard as a tool to bring warmth among people.

Have a wonderful Shabbos.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Bereishis (5762)

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Parshas Bereishis (5762)
by Mordechai Dolinsky

There is a beautiful and natural hadran of Habracha and Bereishis in the Medrash of Zos Habraca (11:3), a debate between Adam HaRishon and Moshe Rabeinu as to whom is greater.  Adam points out the greatness bestowed upon him from Hashem.  Moshe’s rebuttal is mine lasted and yours was confiscated……food for thought.

Rashi quotes the rebuttal to the complaints of the umos haolam that we are bandits.  Hashem gave Eretz Yisroel to us.  Obvious question, that we acquired it through war.  The answer—even the goyim understand that victory is “mayais Hashem yatza hadavar”.

Have a wonderful Shabbos.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vayechi (5761)

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Parshas Vayechi (5761)
by Mordechai Dolinsky

Our Parsha and likewise sefer Beraish ends with the Shvatim petitioning Yosef for forgiveness.  The reply to the request is not related by the Chumash.  His weeping can be interpreted as sadness that they even felt a need to ask.  To the contrary, in Rabbeinu BiChaye and likewise reflected in the Or HaChayim is that Yosef did not forgive his brothers!!

With regard to monetary manners conscientious people practice caution not to inflict damage or financial loss to others.  If they did, they see to it to rectify the damage they caused.  Likewise, the victim would expect to be recompensed and would not forgo payment unless the case was pleaded in a way that he could come to terms with himself and see his way to forgive without receiving payment.

With regard to hurting another’s feelings through verbal abuse or action, it should be related to in the same manner as monetary loss.  Unfortunately, it is common to find today that this is not the practice.

People are lacking in the awareness of the sensitivity to the feelings of others and often lack the necessary caution not to hurt others.   If they do, often it is not properly rectified.  Also, the victim feels pressured to express forgiveness even though the hurt is still intensively imbedded in his heart.  The procedure of asking forgiveness often resembles the mitzvah of Pidyon HaBen with each party “performing” the prearranged “roles and lines”.

A lot of thought and precaution should be exercised not to hurt others.  If one does hurt he should seriously plead his case for forgiveness.  The hurt victim shouldn’t feel intimidated to show forgiveness unless he has found a place in his heart to do so.

Yosef with all the love and feelings his had for his brothers could not find a true place in his heart to really forgive them.  By upgrading our relationships we will bring tremendous bracha to our lives and all Klal Yisroel.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vayigash (5761)

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Parshas Vayigash (5761)
by Mordechai Dolinsky

Perhaps the most dramatic scene in the Chumash and maybe in the history of the world was the moment Yosef revealed his true identity to his brothers.  It wasn’t only the shock that this Egyptian monarch was their brother but even more was the realization that Yosef’s dreams were actually a true prophecy.  He was truly Divinely destined to be above them and to be their ruler. The realization of living in such error and deception with such twisted and wrong conceptions that led them to radical conclusions and actions, bringing them to the brink of actually executing him, was devastating.  It isn’t possible to comprehend the mental anguish these great giants and searchers of the truth suffered when shocked in to the reality of having made such an awesome blunder and having been so mistaken and far from the truth.

Just a side thought—when Yosef served them the meal and sat them in the order of their birth and maternal connection, it could very well be he was presenting them with a less painful opportunity to realize the truth.  If they would have had the right mindset, having Yosef on their minds, there was sufficient material to grasp the truth.  Firstly, Yosef’s dreams of ruling over them. Also his appearance was not so radically different with his newly acquired beard that it was not possible to recognize him.  Putting all the factors together might have brought them to the truth, thus having the opportunity of having the revelation without the tremendous ‘tzaar’ of the shock.

The truth is now “out” and it is indeed the Divine Will that Yosef should be the ruler, malchus, presiding not just over the Egyptians but also over his brothers and, yes, even over his father.  Although we cannot fathom the Divine purpose for this in its entirety, there is one reason in the Chumash itself that is not noticed or properly understood.  46;33/4:… When Pharaoh summons you and says what is your occupation then you should say your servants have been cattlemen from our youth until now both we and our forefathers so that you may settle in the land of Goshen, every shepherd is an abomination to Egypt.”   The family is about to be introduced to the most powerful leader in the world and they have to stay temporarily in his country.  They happen to have an occupation that is an absolute abomination, do you have to tell this to him?  It is as though they were saying—yes we are cannibals, we kill and eat people and sell the meat—absolutely revolting.  Did you have to tell him?  “Yes, we all do it, we and our forefathers, all preoccupy ourselves with this revolting abomination.”  If Yosef wasn’t in the position he was, to suggest such an outrageous program would have surely been rejected.  It was only from the shock of the revelation that Yosef was destined to rule over them, did they cooperate with him.

HaShem entrusted Yosef to set up and arrange Bnei Yisroel in the galus which was now to transpire in Egypt.  He had this awesome responsibility to set it up in a way that should be the most beneficial and advantageous for Bnei Yisroel.  This was meant for Egypt and also as a role model for any other galus that Klal Yisroel might have to encounter in the future.  The imperative key to success is isolation from the goyim.

The climax of this long, treacherous drama starting from the early dreams of Yosef was to bring us to this point that Yosef should institute and teach us isolation.  It isn’t always pleasant—it is sometimes difficult and sometimes embarrassing (as with the brothers of Yosef in Egypt), and it isn’t always what we want.

(Bamidbar 23:9): “Hain Am Livodod Yishkon”  —  “Behold it is a nation that will dwell in solitude”.  We should merit seeing the end of this galus sooner than now—amen v’amen.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Mikaitz (5761)

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Parshas Mikaitz (5761)
By Mordechai Dolinsky

We find in Chazal the great tzaddik Yosef is criticized for requesting of the Sar HaMashkim to assist him and to be remembered. It is difficult to understand what was so wrong.

This is the parsha of the big ‘yeshua’ of Yosef HaTzaddik.  It is amazing that the whole redemption evolved from the devastating catastrophes that he was afflicted with.  Every step in the anguish fit together as the building blocks of the great salvation.  Yet for sure the ‘yeshua’ was a magnificent manifestation of great miracles.  The great heights of salvation in his promotion to royalty were surely above all “natural” occurrences or expectations.  To begin with the fact that Pharaoh was affected as he was by the dream was itself a miracle.  There was nothing in the nature of the dreams as we find in horror-filled nightmares, that should have caused such a traumatic reaction.

Why didn’t Pharaoh accept the interpretations of the Egyptian experts?  What was the factor that motivated him to accept the interpretation of Yosef with such complete confidence?

The most amazing miracle is grossly overlooked.  The greatest amount of awe and respect Pharaoh acquired towards Yosef for his brilliant interpretation of the dreams can’t account for appointing him and awarding him absolute rule of the nation.

The devastating experiences Yosef went through being sold by his brothers and what preceded it were clearly steps that lead up to the awesome ‘yeshua’.

The unbelievably degrading experience with the wife of Potifar was an unmistakably clear stepping stone to the ‘yeshua’.

The proper outlook and attitude, the true “ovaid HaShem” and “baal bitachon” have when confronted by an undesirable experience is that this unpleasantness is from Hashem, for his benefit, his welfare and ultimate good.  He takes what seems “bad” and looks at it positively by understanding that HaShem has his benefit in mind.  It is surely commendable to see and understand events in this vein.  There are individuals, however, who are way above this and don’t have to overhaul and convert the seemingly “bad” events.  Their clarity and conviction of HaShem as consistently being the pure “maitiv” is so vivid that they see everything only as the pure “hatava” that it is.

Yosef saw, understood, and appreciated the fact that everything was pure goodness and there was no place for making any requests for help.

Sometimes we can see the unraveling of the events before our eyes like a picture emerging from a Polaroid as the pure goodness becomes apparent.

HaShem, open our eyes, we want to always understand and appreciate.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas VaYishlach (5761)

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Parshas VaYishlach (5761)
by Mordechai Dolinsky

In our Parsha we have the awesome, frightening rendezvous of Yaakov Avinu and his hate laden revengeful, all-powerful brother, Esav.  Esav made a strong commitment to destroy; the concern of a pending catastrophe was real.  However, Yaakov and his family came through this terrifying ordeal unharmed.  What caused the change in Esav’s wicked program?  Could it have possibly been (32:15) “The she goats and the he goats; the ewes and the rams”.  Did the years and years of his bursting with boiling venom disappear with the gift of “nursing camels and their young; the cows and the bulls”?  Can the terrible animosity dissipate with the “she donkeys and the he donkeys”?  Something tremendous and awesome, yet subtle and unassuming, transpired; where and what was it?

The Pasuk (33:3) relates that Yaakov bowed to Esav seven times.  His sons, the shvatim, also bowed and were looked upon by Hashem with dissatisfaction for this act.  Yet, strangely enough, Yaakov Avinu was not criticized.

The sefer Nefesh HaChayim (shaar 3:!2) states that by establishing and concentrating in one’s heart the principle of the supremacy of HaShem, that there is nothing in the world with any intrinsic significance except HaShem and His power, one can unshackle himself from any potential threat of danger.  The power and strength of this protection is in correlation to the strength of one’s ability to focus on this thought.

The Vilna Gaon explains that the success of Queen Esther was due to the control she exercised over Achashverosh by concetrating on this principle.  While appearing to appease the king and appealing for his pity, her mind was involved in concentrating on “ein od milvado”.  HaShem is the Supreme Ruler, He is everywhere and controls everything.  “You Achashverosh don’t have any real power or existence”.  She was actually exercising control over him, which was determined by the intensity of her ability to focus on this true realization.

The extreme difficulty with this is quite evident.  It is the paradox of seeming to be concerned and obligated to the “physical”, and simultaneously giving it no significance in your mind.

We can now venture to say that when Yaakov Avinu appeared to be bowing down to Esav, his true focus was on “ein od Milvado”—Hashem the Supreme Ruler.  Yaakov was in actuality “wrestling” with Esav and subduing him under his control with these thoughts.  Amazing, as Rash quotes (33:4) “R’ Shimon ben Yochai declared—it is a fact that Esav hates Yaakov.  However, that moment his pity was aroused and he kissed Yaakov with all his heart”.  That was some control that Yaakov exercised!

When saying “HaShem Echad” twice daily in Shma Yisroel, we are in essence engaging in this mental activity of “ein od milvado”.  Who knows how many miracles happen to us because of this.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vayeitze (5761)

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Parshas Vayeitze (5761)
by Mordechai Dolinsky

One of the greatest perplexities in the Chumash is the great deceit Lavan put over on Yaakov Avinu; presenting him with Leah instead of the agreed upon Rochel.  This seems like something that anyone could have prevented to say nothing of Yaakov Avinu the great pillar of the wisdom of Torah.  The question is augmented considering the fact that Yaakov Avinu suspected this maneuver from Lavan—as Chazal relate was his intention in specifying, “Rochel Bitcha HaKetana”.  The question is so awesome that we are uncomfortable and almost ashamed to express it.  It seems it would have been reasonable for Yaakov Avinu to make more of an effort not to be the victim of Lavan’s trickery.

Lavan and his little trick were a success as he managed to slip Leah in as the Kallah.  And was he happy, this probably was the most joyous wedding with Lavan doing a “kezatzke” on the table.  DANCE LAVAN DANCE!  Lavan was the winner and Yaakov such a loser.  What came out from this great “loss”?  A Reuven, Shimon, Levi,Yehuda, Yissachar and Zevulun.  DANCE LAVAN DANCE!  The Kohanim, the Leviim, the lomdai Torah and their supporters, and Malchus.

Yaakov obviously was to be married also to Leah, to produce this major part of Klal Yisroel.  These crucial tribes were to come out from them, something which was hidden from Yaakov Avinu.

One of the most difficult areas in Avodas HaShem is the balance between bitachon, placing our confidence in and reliance on HaKadosh Baruch Hu and the amount of effort that we are expected to expend.  This difficulty lies in both action and the theoretical understanding.

The Brisker Rav ztz”l had a reputation of being nervous by nature.  Once during a bomb raid in Brisk he was caught together with a great Chasidishe Rebbe in a fragile bomb shelter.  If there would have been a “direct hit” it wouldn’t have afforded them any protection and would have been fatal for them.  The Brisker Rav had a completely calm and peaceful disposition.  The Rebbe couldn’t help remarking that is was so unlike the Brisker Rav’s usual nervous self.  The Brisker Rav replied: “People have a false impression that I have a nervous nature.  The responsibility to judge correctly the amount of effort that is required in different situations makes me nervous.  In this situation there is absolutely nothing we can do and no decisions to make; just to be calm and rely completely on Hashem.”

Yaakov Avinu, our source of emes, our great light and pillar of Torah, was confronted with the great ordeal to decide what the parameters of his own efforts should be.  He concluded: include in the marriage contract, Rochel Bitcho HaKetana;  no radar, no closed circuit T.V., and no candles.  This was the psak of daas Torah.  Think of the consequences if Yaakov would have realized that it was Leah; DANCE LAVAN DANCE!  Because of his confidence in HaShem, we have Torah, Kehuna and Malchus.

Hashem show us the way.

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