Category: Weekly Parsha

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Emor (5760)

Parshas Emor (5760)
By Mordechai Dolinsky

The name of the Parsha always has special significance and meaning.  For this parsha we don’t have to dig – “Emor” speech, inspiration to be conscientious and aware of the words that emerge from our mouths.   In the Medrash we find the Chazal elaborate on this theme.  The reinforcement of our values in this area is especially significant in this point of time that we are presently living through.  Our civilization as fallen to the depths.  The true values of the Torah place decent speech in the highest of priority.  Throughout the history of mankind the world at large had a sensitivity and conscientiousness regarding speech.   And the Torah placed on us a crown of glory above the high standards of mankind– a special high level sophistication in being ultra discreet in our choice of words.  I recall from my youth our Rebbes informed us that our language is called Lashon HaKodesh since there isn’t a specific noun for our reproductive organs.  The level attained was so high that even in ordinary speech there was an attempt to always verbalize in a positive manner; “not good” instead of “bad”, “not pure” instead of “tamai”.  To the contrast the coarse, vulgar, depraved use of vocabulary that is prevalent in our world today.  To say nothing of the verbal arsenal of devastating, destructive remarks, comments and general manner of communication.

The importance of the right speech is twofold.  Firstly, it is an end in itself.  This is how Hashem wants us to communicate—it is of the highest priority.  Secondly, the selection of our vocabulary has a profound influence and effect on our whole being.

Let our Parsha be an inspiration to return to the true values, the Torah values of speech and bring with it all the splendid blessings of “Ashreichem V’Tov Lach”.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Kedoshim (5760)

Parshas Kedoshim (5760)
By Mordechai Dolinsky

The word Kadosh has always seemed to me to be in a cloud of mystery, unclear, vague and confusing.  The Parsha this week brings to us the urgency to delve into and try to understand the meaning of the word.  It’s an important word to understand since it is one of the most outstanding praises of HaShem.  It is also used to describe one of the great qualities of Klal Yisroel and something we must aspire to attain.  It is also probably the most important word we ever utter in our communication with another human being on this earth.  Under the Chupa we say “Harei At Mikudeshes Li” to create the most significant bind with another person.

The most popular understanding of the word is “holy”, a connotation of some higher kind of existence that is pure and spiritual.  On the other hand, there is an understanding of this term that describes abstaining from indulgence in materialism and lust as in the opening of our Parsha.  To complete the triangle we find the word used in a third way—to designate, as the Rishonim explain is the connotation in the marriage ceremony.  We also find strangely enough the word Kedaisha which is basically the same concept as Rashi explains, she is set aside and specifically designated, in this case, to znus.

I found a Chazal brought in a Medrash which is in itself tremendously puzzling but surprisingly enough might shed light on our confusion about the clear meaning of Kadosh.   “Kadosh Kadosh Kadosh Hashem Tzavakos etc.” as likewise we say Elokai Avraham, Yitzchok V’Yaakov”.

Avraham Avinu being the pillar of Chesed, understood HaShem in His role of chesed.  HaShem’s specific devotion to the world was in the form of chesed.  Yitzchok Avinu the pillar of Avoda understood  HaShem in His role of holiness, spirituality.  HaShem is the world and fills the world yet He removes himself from the world.  This is one of the most difficult concepts to grasp and it is only through the depths of theTorah that we can approach this aspect of HaShem.  This is the area of the greatness of Yaakov Avinu.  So here we have all three concepts in the comprehension of Kadosh.  All seem to be correct and must be applied accordingly.  They encompass all three foundations of Torah. Avoda and Gemilas Chasadim.  It is interesting to note that the three places where we quote “Kadosh Kadosh” are firstly in Birkas Krias Shema saluting the chesed of HaShem, secondly in the kedusah of Shmone Esrai which is the avoda, and thirdly in Uva Letzion whose theme is Torah.

We should merit to earn and deserve, through the appropriate and proper fulfillment of the Torah, to become and be called Kedoshim–the very title and crown that Hashem takes as His own pride and glory.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Acharei Mos (5760)

Parshas Acharei Mos (5760)
by Mordechai Dolinsky

Here we are after Pesach, it is so important to crystallize the points of inspiration we attained and to internalize them.  It’s Parshas Acharei and the sobering subject of Yom Kippur comes to focus.  The fact that it is on the topic agenda is a special hashgacha that we benefit from. We are about to initiate the summer season, after Maaravi, as Pesach leaves the minhag here in Yerushalayim is that everyone wishes each other “a gezunte zummer”, a healthy summer!!  And now to find a connection for all this.

The second subject dealt with in the parsha is “arayos”, sexual offenses.  The fact that this subject was selected to be the partner of Yom Kippur is no wonder, as the Chazal point out that ‘arayos’ is responsible for most of our spiritual pitfalls.  Likewise we read this portion on Yom Kippur.  All this puts our focus on the subject of ‘arayos’, a very sensitive and delicate issue.  The most important, valuable and helpful advice is to do everything in the range of our available avenues of efforts to avoid situations that present a test.  This mentality as simple as it may sound is really diametrically opposed to the “are you a man or a mouse” way of thinking we find so prevalent today unfortunately.  The attitude of the Torah is that we do anything and everything in our power to avoid or limit our “nisayon”.  Reb Yisroel Salanter points out that when Yaakov Avinu informed Rochel and Leah that HaShem instructed him to leave the house of Lavan, they remarked to one another that firstly they had nothing to gain by staying and secondly HaShem had instructed them to leave.  The difficulty is obvious, they should have reversed the order.  Reb Yisroel explains that we are witnessing here a classical demonstration of this important principle of dealing with nisyonos, limit them as much as possible.  Don’t say I’m happy to find ways of showing my faithfulness to Hashem and prove your strength and loyalty.  Are you a man or a mouse?  From our own vantage point—we run….   In Yerushalayim they say—have a healthy summer.  Someone just told me in America they say—Kayitz Kasher V’Sameach!!!  Gut Shabbos.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Tazria: Time-out Just For a Breather

Parshas Tazria:  Time-out Just For a Breather
By Mordechai Dolinsky

The joy of birth, the simcha, the ecstasy, is broken by the sobering agent of ‘tumas adam’ that the ‘yoledes’ is subjected to after giving birth.  The laws of tumah and tahara are definitely  “chukim”, the area of Torah that is purely “gizeiras hakasuv” that there isn’t any open, apparent reason for.  There is however, a certain negativity always associated and connected with ‘tumah’; why should giving birth bring this on?

The supreme, ultimate goal of the human race is accomplishment.  Man harnesses his power, enlists what he has at his availability, accesses his accessibilites and surveys what he has in his arsenal.  With the event of the climax of his accomplishment there is certain frame of mind, a mentality, to which we are all prone.  All the energy is gathered and the cannon shoots the shell.  What power it takes, all the resources have been used, the maneuver worked and  “struck bull’s-eye”, but then comes the “burnt out” syndrome.  After all the energy and enthusiasm has been expended and the venture has ended as a great success story, there comes an aftermath of some kind of ‘down’.  I would like to share the thought of the possibility that the negativity of this P A D, Post Accomplishment “Down”, is related in a symbolic way to the “tumas hayoledes”.  Unfortunately there is a history of authors, artists, and other accomplished people who have fallen to this syndrome—and who knows if the post birth depression that affects many women isn’t also related to this.

The Mesilas Yesharim in chapter 7 explains the awesome danger of losing the opportunity of accomplishing some ‘mitzvah’ or other great act.  He points out how much of a great effort must be exerted to begin the act without procrastination, so as not to lose the chance of what presented itself.  The Mesilas Yesharim also explains as stage two the great effort one has to put in to ensure that he will finish the act.  I am introducing stage three.  After one has successfully attained the goal one wishes to accomplish one has to see to go on and maintain one’s motivation with continued enthusiasm.   Hatzlacha Rabba to you all.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Shmini: The Torah Tightrope

Parshas Shmini:  The Torah Tightrope
by Mordechai Dolinsky

Something obvious in this Parsha that needs explanation is the connection between the two outstanding subjects—the dramatic, untimely petirah of Nadav and Avihu—and the list of creatures that are forbidden to be eaten.

There are two attributes that are required for animals to be permissible.  Firstly there is the split hoof which has to be completely separated into a double hoof and as Rashi explains this is to exclude animals whose hooves are split only at the tip as the camel.  The second attribute is that the animal has to bring up its cud and as Rashi here explains it brings up and regurgitates the food from its innards and returns it to its mouth to crush it and grind it finely.  The conventional of these prerequisites are in the realm of “chukim”;  pure “gizairas hakasuv”– without any open logical significance.  It seems very probable to me that because these are signs of ‘kashrus’ they are representative and symbolic of positive character traits.  To find significance in “maaleh gaira”, bringing up its cud, is not so difficult.  A major part of the motivation to eat is the appetizing appearance of the food.  Once the morsel is chewed it already dramatically loses all its attraction.  The Gemara in Bava Kamma refers to it at this level as “glalim”—excretion– and I must say it is quite repulsive.  But what could be said of its looks when it has already been in the stomach and in the early stages of the digestive process?  The mere thought of eating it then is absolutely revolting.  The act of actually consuming it, which is in reality the “maaleh gaira”, is truly symbolic of eating on the highest level of pure intent, since there is absolutely no motivation of any appetizing attraction whatsoever.  So here we have it—“maaleh gaira” represents “prishus”—the practice of restraint, abstaining from indulgence.

The split hoof, however, is very difficult to find a symbolism or significance for, and I would like to share the following possible explanation.  The point of the split hoof is as if the animal isn’t only standing on four feet but the feet are considered double.  Each foot that is split is considered as two.  What could be the significance of “more” feet?  The Gemara tells us that Malachim (angels) have,

and stand, only on one foot.  This is the explanation why when we daven “Shmone Esrai” we stand with our feet together, as if they are one.  So here we have a “breakthrough”, some insight as to the significance of the number of feet.  Less feet means holiness, aloofness, non-earthly.  More feet means more contact with reality, down to earth, exactly as the expression goes—he has his feet on the ground.  The Malach has one foot, the human two, the animals four, and the kosher ones double.  The significance being the wonderful trait of “maaleh gaira”, the practice of restraint, abstaining from overindulgence which is the trait of ‘prishus’ must go together with ‘mafreses parsa’—down to earth realism.  There is an awesome danger on the path of ‘prishus’ that can lead one to, as the expression goes—“off the deep end”.  This can be seen very well from the contrast between the so-called holy men of the various nations of the world and the ‘kedoshim’ of Klal Yisroel.  The former, deprive themselves of necessities and inflict themselves with torture; what kind of ugly, repulsive human specimens they often appear to be.  The holy men of Klal Yisroel, ‘lehavdil elef havdalos’, shine with beauty and the simchas hachayim they radiate and represent.  This is the concept in the discussion the Mesilas Yesharim has in chapter 13, the delicate balance.  It is the will of Hashem that we enjoy His creation.  The critical rule, “Isn’t it enough that which the Torah forbids that you have to add your own?” concept, in contrast to the “all who engage in fasting are considered kedoshim” idea.

According the this explanation of the concept of ‘mafrisai parsa’ we can understand why the “chazir” is singled out and put in a separate category in the Chumash, and he is indeed the only one who has the split hoof.  According to our suggested concept it means that he has an overemphasis of this trait which leads to a mentality of materialism, and an exclusion and aversion of spiritualism, very appropriate for the ‘chazir’.  The Chazal tell us that all four unclean animals mentioned in the Chumash are symbolic of the four periods of galus, and that our present period is that of the ‘chazir’.  We can see how this is such an accurate picture of our generation.

With this explanation and understanding of the “maaleh gaira”—“mafrisai parsa” balance we can explain the connection to the Nadav and Avihu tragedy.  Their sin was a sort of overemphasis of spiritual enthusiasm without ‘their feet on the ground’ and proper considerations.  HaShem should bless us all with the proper attitude, perspective and balance.

Bamidbar Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Beshalach: The Shira

Parshas Beshalach:  The Shira
By: Mordechai Dolinsky

The Shiras HaYam in our Sedra are the words that were emitted from the mouth of Moshe Rabbenu and Klal Yisroel after having experienced the greatest demonstration and revelation of Hashem.  This is exactly what should be and was said to express the ultimate of praise, appreciation and gratitude for the ultimate from Hashem.  Every word and sequence of words expresses exactly in the best way the thoughts they convey.

The Shira begins relating that Moshe and Klal Yisroel all exclaimed together these words.  This includes millions of people, all expressing simultaneously the Shira.  The conventional understanding of this is that it was a miracle, some type of supernatural prophecy that was placed in their mouths.  This insight is that these words were said since they were the exact expression of the praise.

How do we see in these words such praise, such enthusiasm and inspiration?  The Medrash 26:1 brings the Chazal that the throne which is the kingdom of Hashem was not complete until the reciting of the Shira.  Oh, to understand  these seemingly simple stanzas…

One observation I would like to share—there are two main themes throughout the Shira—the highness and greatness of HaShem and His helping us—down to the smallest details.  This is perhaps one of the high points of greatness of how HaShem relates to the world.  It is also something that is difficult for us to deal with.  HaShem being so high, yet being so concerned and helpful down to the smallest detail.

Saying the Shira is also a ‘segula’ in a time of danger.  We should all be worthy to again say Shira for the great redemption.

Shmos Special's Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Mishpatim: The Brain Sharpener (5760)

Parshas Mishpatim: The Brain Sharpener (5760)
By: Mordechai Dolinsky

After being put into the lofty spirits by past weekly Parshios, Mishpatim has a strong “sobering” effect with its “ cold, calculated” monetary laws. That these laws were selected to be the first, presents for us a challenging question to grapple with. The Medrash quotes a Chazal 30:3 which says that just as a woman of royalty goes with bodyguards on either side so, too, the Torah was given with monetary laws before and after.

The understanding of this involves the clarification of a point of extremely important significance. There is a principle we find in Chazal – if a person wants to upgrade his thinking capabilities he should engage in the study of ‘Nezikin’, that is, monetary laws. I have a suspicion that the impact of this is not really appreciated. The most valuable faculty we have is the ability to think, to understand and to see things in the true light. Everything we do in life depends on seeing things properly. For every area in Torah study our minds much be sharp—from the study of Tanach to Halacha. How we deal with every life situation depends on our outlook, perspective and paradigm. Our relationship with all our dear ones, our spouse, children, students, bosses and employees, are all affected by our mental ability to understand things in their proper light. Therefore any means we have to enhance this most important function is by far the most precious commodity. The Chazal regarding improving our intellect by the study of Nezikin now takes on special meaning. This also could be the significance of what the Medrash that referred to the monetary laws as the protectors of the Torah means. This can also explain the priority the Torah gave to the monetary laws.

It is said about the famous Rav Moshe Mordechai Epstein zt”l that no matter what area of Torah he was especially devoted to and studying at any given time, he always included in his daily learning program one hour of the study of Ketzos HaChoshen, the cream of the laws of Nezikin. Some would interpret this as a type of Torah ‘hobby’ that he had. In light of all that was said above I would venture to say that he was keeping his mental scalpels sharp.

All this should help us understand and appreciate the system of study we find in Yeshivos today with its emphasis on intellectual sharpening. I hope it will also serve us as a motivation and inspiration to “sharpen up” through the study of the laws of Nezikin.

Shmos Special's Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Shmos 5760: Waiting for the Geulah

Parshas Shmos 5760: Waiting for the Geulah
By: Mordechai Dolinsky

There is a Rashi in this week’s Parsha that in its simplicity is quite striking but when one gives it some serious thought it becomes revealing. The Chazal that Rashi quotes in the text of the Medrash Rabbah is a little clearer. “Moshe Rabbenu was greatly perplexed. In what way was Klal Yisroel worse than all the nations that caused them to be subjected to this bondage. After he heard the slander that was being said about him he concluded that the cause of their affliction was their indulgence in Loshon Horah”.

There was so much wrong with Klal Yisroel that there were many factors with which to attribute their terrible terrrible afflictions. There was a lot of material for serious Rabbanim to give strong sermons about. A lot of material for “Mashgichim”, “Magidim”, “Menahalim”, to give rebuke for. The spiritual fall was catastrophic, down to the lowest, the 49th level of defilement.

There was, however, one great Talmid Chacham, one great leader, one great prophet, that had nothing to say; his name was Moshe Rabbenu. There was nothing that Klal Yisroel was doing that could have been responsible for their awful plight—no Egyptian ‘disco’, plays, or whatever. Punishment is with rules, Middah Kineged Middah, these sins can cause that punishment. Moshe Rabbenu knew all the rules and he knew that as bad as everything was there wasn’t anything that was so bad that could have caused such anguish. Moshe Rabbenu was the only one that had no sermon, no rebuke, no Chizuk. Then he witnessed the Loshon Horah and he knew the answer.

Isn’t this awesome? There are no chiddushim here, no new insights, just repetition of the Medrash. Shmos 1:20—awesome.

The following is an insight what this Loshon Horah caused, sharing a thought that is simple, but I never heard it mentioned. Let’s speculate the alternative. What could have been without the Loshon Horah about Moshe Rabbenu? The salvation of Purim came about because Esther was chosen to become the wife of the king and was able to assert her influence in that role. What a miracle.

Moshe Rabbenu was the son of Pharoh—he was accepted as a member of the royal household—lock, stock and barrel. Although his nationality was known, and his origin was perpetuated through the name that Basya gave him; Moshe—was drawn from the water. He was not a biological son, but he was an accepted member of the royalty, the palace, and the household. Moshe the beloved son of Pharoh, yet the brother of the slaves of Egypt—what a miracle.

How the miracle of Yetzias Mitzrayim, the going out of Egypt, could have been, if not for the Loshon Horah that was spread concerning Moshe.

“You have me as your representative in the palace,
THERE IS SO MUCH I CAN DO FOR YOU AND I AM WILLING TO DO FOR YOU, TO EXERCISE MY INFLUENCE AS PHAROH’S SON
And you talk against me and you spread detrimental, devastating slander, destroying my relationship and position with Pharoh.

How evil, how blind.

I can’t go any further. The flow of tears is diluting any further words on the page. Good Shabbos.

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