Category: Weekly Parsha

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Bereishis (5765)

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Parshas Bereishis (5765)
by Mordechai Dolinsky

As we again start the Chumash with Parshas Bereishis, it is in a way, a renewal of life, as if we are witnessing the very creation itself.  It is indeed inspiring, uplifting and surely injects us with optimism.  The splendid joy of all this is abruptly broken by the sin of Adam and Chava.  In our minds we think “can’t we have just one parsha, pure white, holy and clean; just one parsha!”.  This theme consistently follows in the rest of the Chumash; a chronicle of the constant falling of man.  Just to mention a few: Kayin, the ten generations from Adam to Noach, culminated by the great flood, the fall of the Chom, Lot, Yishmael, Esav, the selling of Yosef by the Shvatim,  From this point of view of a consistent theme throughout the Chumash it is appropo to have a fall right from the beginning.

There was no human who had the level of realization of the presence of Hashem in the world more than Adam HaRishon.  If Adam failed to have self-control in his obedience to Hashem how can anyone else be expected to have it?  The same query applies to all the great spiritual giants in the Tanach that failed in their free-will opportunities.

The redeeming side of all of this is that by relating these incidents, openly and candidly revealing the weaknesses, the slips and falls, the Chumash is enlightening us about a basic, vital and crucial principle and fact regarding the makeup of mankind and reveals the greatest truth of the constitution of mankind.

Our makeup is such that there are principles we believe in absolutely, there are concrete goals we have, great spiritual aspirations or even goals of materialistic nature for which we have our own pure interest and enjoyment in mind, or certain idealistic principles that make up our hardcore values.  All these and more you would expect the person to be loyal to, yet the opposite is true; the human must have constant reminders.  It is absolutely necessary to be persistently reminded of these ideals and principles.   They must be continuously “pumped” into our conscious awareness.  The Vilna Gaon testified about himself that any single day he was lax in inspiring himself to the importance of Torah he observed a definite shortcoming in his accomplishment.

This is not due to a specific weakness of a specific individual but the state of reality of the whole human race.  One moment he is on the highest level and the next it is all gone.  He is not a hypocrite or inconsistent, just an uncharged soul.  All this is imperative to understand the giants of Tanach, all other human beings, and ourselves.  It enlightens us to the necessity to always be inspired.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Pinchos (5765)

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Parshas Pinchos (5765)
by Mordechai Dolinsky

Amazing, in our sedra we find that Pinchos earned, through his heroic act, a spiritual status that originally was not coming to him, the Kehuna. Likewise the Bnos Tzelafchad who originally were not included in receiving land in Eretz Yisroel, but because of their burning desire to be part of the land allocation, aggressively petitioned to Hashem through Moshe Rabeinu and were granted a portion. All this to the contrary of Bilaam in our last sedra was blessed with awesome Divine prophecy which he misued and it was wasted.

Our parsha contains the korbonos of Yom Tov and it connects us with Yom Tov and its simcha. It is not just a cold, informative list of technical korbonos, rather an alive reality we are presently experiencing. The parsha is calling for a chizuk, a reinforcement of the simcha of Yom Tov.

Simcha, joy, is a state of mind and emotion that we must create for ourselves and not a mere reflection of happy experiences. All our actions and thoughts are affected in a positive way by our maintaining a state of joy.

Strange, we receive this inspiration upon entering the period of mourning for the Bais HaMikdash. There is an aspect of simcha even during this sad period.

The Chumas itself, meaning Hashem Bichvodo is giving an inspiration and a reminder to be joyous… and

Have a wonderful Shabbos.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Balak (5765)

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Parshas Balak (5765)
By Mordechai Dolinsky

There is an awesome lesson to be learned from Bilaam; an individual blessed with such a level of prophecy, higher than Moshe Rabeinu, yet it did not lead him to greatness. What more can a person ask for to be blessed with the greatest insight, the highest levels of prophecy.

If he is not searching for the truth and isn’t inspired to use his life for the will of Hashem and to spread kavod shamayim, he can have the greatest Divine spiritual gift of insight and it won’t lead him anywhere.

On the flip side one can be lacking all the spiritual gifts but is motivated to look, search and yearn and he will find the true closeness to Hashem and his true purpose.

Have a wonderful Shabbos.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Chukas (5765)

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Parshas Chukas (5765)
By Mordechai Dolinsky

Clal Yisroel in the desert was supplied with a drinking water source from the well of Miriam, during her lifetime. A well is “the tool” with which we access the fresh, underground rivers similar to the faucet of a sink. The mind-boggling aspect of it is that it was not connected to anywhere or anything and the point of how it “worked” was the belief that when it is “connected” it only works through the auspices of the will of Hashem. Likewise, the whole actuality of the materialistic manifestation of the creation is only through the will of Hashem. The realization of this as a reality raises us to a level that we are no longer subjected to the physical parameters that the rest of the world is subjected to.

Have a wonderful Shabbos and an inspiring and uplifting month.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Chukas (5760)

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Parshas Chukas (5760)
by Mordechai Dolinsky

Our Parsha opens: “The following is the Chok of the Torah”—instructions. Take a pure red cow with no blemish that was never burdened with a yoke—instructions—but for what?
The next pasuk (3): “Give to Elazar Ha’Kohain, take it outside the camp and slaughter it before him—instructions—but what is it for?
Pasuk 4: “Elazar should draw from the blood and sprinkle it seven times”—detailed instructions for the absolute unknown.
Pasuk 5: “Burn the cow in front of his eyes”—to where does all this lead?
The sixth pasuk: “Take cedarwood, hyssop and a tongue of crimson wool and throw them in the fire”—and so it continues to pasuk 7–
the Kohain having to immerse his clothing and himself.
Pasuk 8: The burner likewise needs to purify himself
Pasuk 9: And to put the ashes outside the camp—and still no hint as to where all this has to lead.
Pasuk 10: The gatherer of the ashes likewise needs to be purified.
In pasuk 11 we are introduced to the Tumah, through the contact with a ‘meis’.
Finally in pasuk 12: “Yischateh Vo”, the enlightenment we have been waiting for these past 12 pasukim. The purpose of all these directives, complicated intricacies, is for the purification from tumas meis. Have we ever encountered anywhere in the Chumash a list of intricate directions and directives without the slightest implication, hint or insinuation of the subject matter we are dealing with?

Rashi at the beginning of the parsha quotes the Chazal: Since this Mitzva is a source of teasing and scorn by the Satan and the gentile nations exclaiming that they don’t see any logic or reasoning for it, it was termed by HaShem as a Chok. This is a Divine order and no one has the right to delve or critically analyze it. To deal with the onslaught of the Satan and the gentiles we were armed with a perpetual “guard-all” from their harassment, ‘Para Aduma” is a Chok! The perplexity is obvious, the enemy is haranguing us for willing to undertake fulfilling something that doesn’t seem comprehendible, and we return our “fire”—this is a Chok! How is this dealing with the issue? How is this supposed to be a foolproof inoculation against them? On the contrary, this statement seems to intensify their criticism and objection.

The essence of the enemy ammunition is the seemingly lack of logical structure and the rebuttal is that we are actually in a “no logic zone”. Yes, in our repertoire of various aspects of “Avodas HaShem”, we do have a ‘no logic zone’. The crown of our anatomy, our most important powerful possession, is our thinking faculties. We must keep it in constant use and access its resources always. We constantly have to ward off our laziness and run everything through our thought process, without this we are lost. It is imperative to understand this in order to perceive the implication when Hashem does command us to withdraw, refrain and inhibit our logic. This is one of the highest, if not the highest, form of submission to Hashem.

We find amongst, lehavdil, the cults and false religions, demands of submission of the thought faculty. But they deaden their minds and anesthetize their thought process completely. The Torah expects and demands of us to make use of our mental capacities, so the area of Chok has a completely different dimension.

Perhaps we can offer a thought on our opening observation of the puzzling presentation of the Para Aduma. The Para Aduma is so “CHOKI” that even the manner of how it was presented to Klal Yisroel was in the same spirit–lacking logic. The orders were given not even knowing for what end it was to be used.

By the relinquishing of our need for understanding that we find in chukim, we are also expressing our gratitude to Hashem for the gift of thought.

Shenizkeh Lishmor Chukecha.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Korach (5765)

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Parshas Korach (5765)
By Mordechai Dolinsky

Korach, Korach, all your great complex ‘pilpulim’ regarding talesim completely saturated in “techeles”; how brilliant. Poking fun at Moshe Rabeinu and Hashem’s Torah. All this for a position of status and honor, all supposedly for Hashem’s honor. In truth all this obnoxious revolution and tumult was in reality for his own honor; why wasn’t he appointed and anointed.

It is absolutely amazing, one of the most significant principles in our serving Hashem we find in this very parsha, so to the point and on mark, addressing Korach and his issue. (18:20)Hashem explains that Aharon and his shevet won’t be receiving a share and heritage in the land since He is their share and inheritance. The Rambam in hilchos shmita and yovel (13:13) explains that this posuk not only applies to shevet Levi but any individual in the world that so chooses to commit himself to be completely devoted to serving Hashem will likewise be relieved of the conventional, mundane, material duties and Hashem will place him under the special Divine umbrella of His supervision and care.

Korach, Korach, if it is really closeness to Hashem that you are seeking, you have it, ironically, right here in this parsha 18:20; no hullabaloo, no machlokes and no ridiculing of Moshe and the Torah.

Likewise, it is all ours just for the taking, just a sincere commitment and Hashem is all yours!!

Have a wonderful Shabbos and a good Chodesh.

Berashis Special's Weekly Parsha Rabbi Mordechai Dolinsky

Vayechi – Making Tools to Enrich our Relationships (5760)

Vayechi—Making Tools to Enrich our Relationships  (5760)
By Mordechai Dolinsky

Yaakov’s blessing to Yehuda has special significance.  Yehuda is royalty-leadership-Torah and Moshiach.  Yehuda is also so special that his name became the name of our nation.  All of Klal Yisroel are “Yehudim”.

Five times there are references in the blessing that Yaakov gave to Yehuda involving wine.  “He ties his he-donkey to the vine”
“To the branch (of the vine) his she-donkey’s foal”
“ He launders his garment in wine”
“ And his robe in the blood of grapes”.
“ Red-eyed from wine and white-toothed from milk”

When Noach came out of the Ark his first preoccupation was the planting of a vineyard.  We must understand why this was such an important priority to Noach.

Do you ever experience the feeling of negativity towards someone and not being able to or wanting to forgive him for the cause of the friction?  Then, when meeting him after having consumed some wine you are overcome with the urge to forgive and forget and let bygones be bygones.  All the rational reasons for your resentment remain yet you have this feeling of warmth and perhaps compassion.  You might find that you are addressing yourself: “One moment, hold on here, let’s no lose ourselves, this absolutely makes no sense, why should I forgive him.  Let’s face it, it’s only a little alcohol that put me in to a good mood.   It’s not rational, logical or sensible.  The issue is whether to allow yourself to be swayed by harnessing the force of wine.

Right before Noach’s  planting the Chumash relates: “Hashem smelled the pleasing aroma (of Noach’s sacrifice) and said in His heart I will not continue to curse again the ground because of man etc”.  This is as if to say that HaShem allowed himself to be swayed by the good smell of the sacrifice.

Chazal tell us that in the time of the Dor Haflaga they revolted against HaShem yet they weren’t destroyed because of the high quality and level of the human relationships that existed between them.  This was lacking in the generation of Noach that resulted in and caused the destruction of the world by the flood.

Wine is a catalystic agent that brings good feelings and good will and a person should allow it to happen.  Harness the power of the wine.

Yehuda—Torah—royalty—leadership and Moshiach: Yehuda the “Yid”, received the blessing of the grapes.  “U’Liven Shinayim MayChalav”—more nourishing than a glass of milk is the joy of the hearty smile.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vayigash: Sensitivity (5760)

Parshas Vayigash: Sensitivity 5760

Something that has always been a great puzzle, is what was the criterion for Yosef deciding the crucial point of when it was time to stop pulling the strings and tightening the screws on his brothers, which he was obviously doing for a rational, definite purpose.

When the Tribes first came to Egypt, and Yosef confronted them, they attributed their plight to the wrong they had afflicted upon him.  It wasn’t the basic decision to harm Yosef that they regretted.  It was only that they hadn’t listened to his pleading.  (Incidentally, the Chumash doesn’t mention that Yosef pleaded to his brothers).

In other words, they still felt completely justified, confident and absolutely convinced of the righteousness of their actions.  Yet, they felt that this terrible, traumatic experience they were going through was a result of what they did to Yosef. Not because it was wrong—they felt they were doing something that was 100% right—yet that were having a severe punishment for doing it.  They weren’t sensitive to the heartbreaking cries of Yosef—some lesson!!!  You have an absolute truth, infallible truth, and infinite truth of truths and nevertheless forget the truth, forget the truth.  Open up your heart and listen to the pleas, open up your heart and listen to the cries, SENSITIVITY.

There is a Chazal in the Medrash Rabba I saw which I never heard quoted.  Klal Yisroel, with the Egyptians chasing them from one side, and the Yam Suf on the other side, chose to jump in to the Yam.  The conventional concept is  Emuna and Bitachon, the faith and the confidence motivated Klal Yisroel to leap into the Yam.  The opinion of the Chazal in this particular Medrash is that Klal Yisroel and Moshe decided to return to Egypt.  Emuna and Bitachon did not justify jumping into the Yam.  But then they said how can we do this to the women and children—how can we disappoint their anticipation of freedom, of leaving slavery.  How can we cause them such anguish?  Idealism, the truth, says—return—don’t jump in.  It is wrong and reckless but how can we break the hearts of the women and children?  …………….

“Vilo Yachol Yosef Lahisapek”—Yosef was bursting with emotion.  Yosef’s dealings with his brothers were obviously for a definite purpose but his sensitivity told him that this was the time to reveal himself.

The essence of the Will of HaShem is having sensitivity to one’s fellow man.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Noach (5765)

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Parshas Noach (5765)
by Mordechai Dolinsky

One can’t help but be awestricken by the great miracle of the salvation of mankind and the whole spectrum of all life on earth through the auspices of Noach’s ark.  This phenomenon is so striking that it is not possible to imagine the multiple creatures from the mammoth elephants to the smallest crawlers and creepers, to say nothing of the flying kingdom.  Hundreds, perhaps thousands of species comfortably perched  and positioned for their crucial, purposeful life preserving, world perpetuating journey, or shall we say ‘stay afloat’.

There is, however, an aspect of the miracle that seems to be infinitely greater and shocking.  This miracle is commonly known to all, however its true appreciation is not delved into, nor the extent of its phenomenal ramifications.  It is the issue of the complete representation of all life on earth coming forth to the ark.  First and foremost, how were the multitudes informed that they should “head” for the taiva?  How did they know its location?  How did the thousands know how to reach the location from every point on the earth?  For many species this meant traveling thousands of miles.  Giving this proper contemplation one would find this unimaginable.  Granted that all living things should be confined to the vessel Noach constructed is a clear demonstration of Divine rule and control, but for a worm to get a message in Mexico or a bull seal in the Arctic, or a rhinoceros in the Amazon, to work its way to the ark is something inconceivable.

The ‘nissim’ are supposed to have a profound effect on our emuna and create a greater closeness and awareness of Hashem; what sort of effect should this miracle have?  The lack of insight to this great miracle brings us to realize that often we are the witness to outstanding miracles and are complete numb to them or their true depth. A contemporary example is the Gulf War; after wiping out thousands in Iran with their missiles, the Iraqis launched 39 attacks on us and all were major failures.

As we proclaim daily in Shmone Esrei—”Al Nisecha Shebichol Yom….”  We express utmost gratitude to Hashem for the miracles that are with us daily and the wonders and the goodness He bestows on us constantly.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Behaaloscha (5765)

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Parshas Behaaloscha (5765)
by Mordechai Dolinsky

The significance of the commandment of the daily lighting of the Menorah can be appreciated and understood with the Medrash (15:4) in our sedra that states that the Menorah brings Divine assistance in our constant battle with the embellishments of the yetzer hara, the satan, the source of our constant spiritual tests.

The daily requirement for the lighting reflects the need for constant reminders of our basic ideals and goals. We absolutely require constant inspiration to the very ideals that we believe in and aspire to, yet without the constant and consistent chizuk—strengthening and stimulation, we sink from great spiritual giants to aimless irresponsible, empty, wicked and weak dodos.

Hashem created our makeup with this need. This is such an absolutely crucial and critical message from the commandment to light the Menorah daily. Behaaloscha—lift yourself.

Have a wonderful Shabbos.

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