Weekly Parsha

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.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Toldos (5761)

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Parshas Toldos (5761)
by Mordechai Dolinsky

In our Parsha we have the birth of Yaakov Avinu, the great light and pillar of truth.  We also have making a dramatic entrance into the world his brother Esav who symbolized and represented the exact opposite, darkness and falsehood.  It is important to understand what the significance of the account of the amount of hair Esav had when he entered this world was.  It was so relevant that it had to be mentioned in our holy Torah.  Even more puzzling is that the phenomenon was of such magnitude that it warranted to be commemorated by the name he was crowned with by the general populace.  A name has intrinsic significance since it defines the essence.  Esav’s name was a reflection of his hair, which sheds even more light on its significance and reinforces the puzzle.

There is a very interesting phenomenon that can be observed in the creation concerning hair.  Amongst its many functions we find that hair actually plays a role of deception.  The epitome of this can be seen from the aura of grandeur radiated by the majestic look of the “king” of the animal world, the male lion.  This fierce, awesome, image is created by his mane which is really false and misleading.  The truth can be seen from his female counterpart who, missing the misleading fur, looks like a simple, big cat.   Another example is the growth of hair in mankind on the face of the mature male, obviously giving an aura of fierceness.

The Medrash (63:8) relates that after the name Esav was given Hashem Himself revealed the real and true significance of the name—“HOI SHAV’—empty and false.  The deception is so misleading that we need Hashem Himself to enlighten us.

This all has special significance to us living through this last period of Galus under the auspices of Esav.  How wary we must be not to be deceived.

Their religion, the millions of devout looking Gentiles, the impressive temples of worship—how we suffered from their wickedness and false righteousness.  Their medical profession and related Institutions, supposedly imbued with a high level of an idealism of kindness to humanity….  Their educational institutions of higher learning representing supposedly the ideal of high intellect and the pursuit of wisdom….

Esav’s hairy birth appearance is truly significant; a mere newborn infant giving the false impression of a mature adult—beware!

HaShem open our eyes to see the truth always.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Chayei Sara (5761)

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Parshas Chayei Sara (5761)
By Mordechai Dolinsky

The Medrash (58:3) relates an episode of Rebbi Akiva lecturing to a dosing audience.  In an attempt to get their attention and stimulate them he challenged them with the following inquiry.  What enabled Queen Esther to rule over 127 states?  The solution he offered was that it was truly appropriate for Esther the offspring of Sara Imainu whose life extended for 127 years, to likewise have the jurisdiction over 127 provinces.

There is a simplistic beauty to the incident; a display of such pedagogical sophistication.  Instead of reprimanding his audience and showing annoyance for their lack of respect, this great sage chose to ‘perk them up’ with an attention catching puzzle.  The simple catch of his answer is the interesting numerical connection between Sara Imainu’s life and Esther’s kingdom.  However, delving more deeply to understand the Medrash, the connection between Esther being worthy to rule over provinces because of the life span of Sara Imainu is obviously puzzling.

One of vital mechanisms that HaShem incorporated into the functioning of this world is the law of consequences.  Our actions have a profound effect on important aspects of our lives regarding the present and future.  Sara Imainu made use of every year of her life with such rich accomplishments that had the far-reaching effects of earning the control of the provinces for her future offspring Esther. Year for eir (city).

Someone born into circumstances far removed from any connection to Torah observance, by having a sincere yearning to find Hashem in his youth, can find himself years later learning Torah intensively in Yerushalayim.

Harnessing our resources and energies to do a difficult act of chessed, can result in some marvelous good fortune decades later in our lives.

We can find multitudes flocking and yearning to hear the teachings of a certain Talmid Chacham who has peers that surpass him in knowledge.  He earned this zchus in his early youth by the attentiveness he gave to his teachers.

A young man from England who had been far-removed from observance, he and his family, made it back to Yiddishkeit.  How and why??  He related to me that he had a great grandfather, a simple farmer, of whom there was a tradition in his family, that would stand in Shul on Yom Kippur from the onset of Kol Nidrei all through the night and day until the completion of Neilah; his merits trickled down.

With a bit more intent and intensity added to one of our achievements, we might be igniting a spiritual spark that will bring true glory to ourselves and our families for generations.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vayeirah (5761)

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Parshas Vayeirah (5761)
by Mordechai Dolinsky

Our Parsha opens with an act of chessed from HaShem being “mivaker choleh” Avraham Avinu and asking about his welfare.  HaShem, of course, knows how Avraham feels, the questioning is a “gesture” to “show” interest and make a good feeling.  The sedra is threaded throughout with the theme of chessed and it indeed inspires us to undertake the pursuit of chessed as one of our top priority goals.

We are presently living in an epic of time that there are ‘nations of the world’ that are imbued with the ideal of doing kindness.  There is an obvious advantage of living in a time that  striving for chessed is so popular.  We, ourselves, can often be the beneficiaries of this wave of the kindliness mentality; so, too, our relatives, loved ones, Klal Yisrael, and the society in general.  The prosperity that the U.S. is enjoying can definitely be attributed to a Divine reward for their attitude and acts of kindness.

The wide-spread admiration for accomplishing and encouraging kindliness also has a positive influence on Klal Yisrael in general, and ourselves, as we are always affected by the surrounding nations.  The drawback of this is the danger of being inculcated with the secular mentality of kindliness which is, to say the least, a far cry from the chessed of Klal Yisroel; both in concept and action, in the amount and in the depth.

For a deeper appreciation of this I would like to cite some examples.  Let’s take peak at a typical Jewish Community of our glorious past; with the help of Moreinu V’Rabbeinu Avigdor Miller Shlit”a from his sefer “Rejoice O’ Youth”. “Even the most civilized nations, who dwell peacefully in their own lands, could not match them.  The Talmud Torah Society to provide poor children with Torah education; the Visiting the Sick Society; the Free Loan Society; the Free Lodging Society; the Redemption of Captives Society; the Bride Society; the Society to care for poor women in Childbirth; Bread for the Poor; Clothing for the Poor; the Free Burial Society; the Rose Flowers for purchasing Torah books for children in the synagogues…”.

To bring things more up-to-date, here in Yerushalayim, there are whole directories of a multitude of chessed services.  I picked a few at random; we can find anything from A-Z, I mean A-W.  “Ambulance service; Beeper Service; Cassettes; Diapers; Eyeglasses; Furniture; Gas burners; Hospitality close to hospitals; Income-tax advice; Kerosene Lamps; Lost and Found; Medical Equipment; Nutritional Counseling; Private Teachers; Resetting Dislocated Joints; Shabbos needs; Tools; Used Furniture; Vacuum Cleaners; Walkie-Talkies”.

The depth of our Torah chessed, how it reaches level after level, deep into the soul and circumstance.  Rashi (18:2) explains that Avraham saw the three wayfarers hesitating to come in, not wanting to bother him.  They did this, knowing full well that he would go to the trouble of coming out to them.  Nevertheless they showed that they didn’t want to be a bother, and he immediately ran out to them.  HaShem didn’t want Avraham Avinu who was recuperating to be bothered, so He made the weather so unbearable that no one would venture out.  Avraham suffered terrible disappointment that there were no ‘orchim’, and the three malachim were sent.  Why are they standing there; they know how Avraham yearned for their arrival.  But Avraham wasn’t aware that they knew—the law of true chessed is that the real kindliness is to demonstrate that you don’t want to impose!!  They know how painful it was for him to rise from his recuperation position and to come out into the burning sun, but to give him the respect of his human dignity is the priority.

Torah chessed is deep chessed, to consider and search beneath the surface for the real kindliness.  You know how much someone wants to give up his bed for you and to sleep on the floor, but he doesn’t know that you know.  Can you make this request—HUMAN DIGNITY.

We should all be worthy to continue in the way of Avraham Avinu and do real kindliness.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Lech Lecha (5761)

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Parshas Lech Lecha (5761)
by Mordechai Dolinsky

This is the Parsha of Avraham Avinu our founder, the creator of Klal Yisroel.  This title of founder means that Avraham Avinu was imbued with ideals that inspired him to formulate and create a mechanism that would personify and eternalize his ideals.  In other words, this means to create a nation.

An understanding of Avraham Avinu and his uniqueness would certainly give us a greater clarity of the goals and aspirations of Klal Yisroel.  Let’s crystallize what Avraham Avinu stood for and to what he was so devoted and dedicated.

Firstly, Avraham Avinu was a persistent searcher.   He looked and investigated for the truth and HaShem. According to some opinions he searched for seventy-five years until Hashem acknowledged Himself to Avraham.  Secondly, Avraham Avinu found and made a strong bind with HaShem.  Thirdly, Avraham Avinu discovered HaShem as a “Keil Chesed”; He revealed Himself to the world as a bestower of kindliness.  Avraham learned this primarily by studying and observing the creation.  Fourthly, Avraham Avinu devoted himself to the ideal of doing ‘chesed’.  He was doing this to emulate HaShem.

Noach, too, was an outstanding tzaddik.  In trying to crystallize the unique qualities of Avraham Avinu and why he was chosen over Noach, Chazal say (Medrash Rabba 30:8): “Shehaya metukan lehadrich kol haolam kulo bitshuva”—he was set aside to inspire and lead the world to tshuva.  The essence of Avraham Avinu was his goal and ideal to inspire the world and spread the truths he discovered.  This being the uniqueness of our “founder”, it must be likwise the essence of the “nation” he founded.

Everything in this world has its basic properties and traits that define its essence, and then there are its side and minor attributes.  This is a crucially important principle in understanding our role as being part of Klal Yisroel.

Our Parsha brings with it an awakening for us to make a serious “spiritual inventory”, checking if we are living up to what is expected of us for the zechus of being part of Klal Yisroel.  Each and every one of us in our own little (or big) way should made a serious effort to spread some light.

We should all be ‘zocheh’ to our special “Birchas HaShem”.

Berashis Special's Weekly Parsha Rabbi Mordechai Dolinsky

Vayechi – Making Tools to Enrich our Relationships (5760)

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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 (5761)

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Parshas Noach (5761)
By Mordechai Dolinsky

Rashi quotes a difference of opinion to the significance of ‘Tamim Haya Bidorosov’—Noach was perfect in his generation.  According to the second opinion it is meant to diminish his greatness, that only to the contrast of the wicked in his generation do we value his greatness. (Interesting to note the terminology used to express this—“If he would have lived in the generation of Avraham Avinu—“Lo Haya Nechshav Liklum”—he wouldn’t have had any value).

What needs delving into is why is it so necessary to be aware of his low rating to the extent that according to this opinion the Chumash itself had to emphasize it by using the word ‘bidorosov’.  What would be wrong if we overrated his greatness?

I wish to offer an explanation that brings us to a most vital principle.  We consider the capacity we have for appreciating or holding individuals in high esteem to be unlimited.   The Torah gives us here an important basic insight—the capacity to appreciate is limited.  If it is “spent” on individuals who are unworthy it is at the expense of feeling and giving the genuine reverence to whom it is due.

This important foundation may very well be the principle behind the Gemarra where we find an Amorra criticized for what is considered overpraising his Caanani servant when eulogizing him.  The Maharsha in Sanhedrin explains that which we find Chazal so strongly opposed to the praising of the wicked is exactly this principle; it will prevent one from attributing the proper greatness to the giants who so well deserve it.

We are living in an era that this principle indeed needs strengthening.  Just an example is the supreme respect, honor, and awe that is given to the (religious, of course) singers and recording stars.  Some are indeed talented musicians but the excitement attached to them is surely out of proportion.  Recently, an acquaintance related to me the experience of walking in the neighborhood and suddenly coming face to face with one of these popular recording stars.  He excitedly said to me: “There he was, just walking down the street, all alone”!  A local wedding recently was interrupted by a huge commotion.  Again, some popular superstar (frum, of course) singer had made a sudden appearance.  I’m sure you are aware of the high pedestal on which many sport champions are placed.  All this is at the expense of limiting the true “Kavod HaTorah” and “Kavod Gedolim”.

Yes, it is indeed imperative to have the proper assessment of Noach and not to attribute to him more greatness than he deserves.  We should all be ‘zocheh’ to recognize and to have the right esteem for our true Talmidei Chachamim, Gedolai Torah and Manhigim.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Bereishis (5761)

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Parshas Bereishis (5761)
By Mordechai Dolinsky

With great awe and respect I attempt to say a few words on Parshas Bereishis—‘Brias HaOlam’.  There is a magnificent and obvious lesson from the sedra that I suspect is overlooked.  There is no law, force, or power that had any influence in the sequence of the creation other than the absolute Will of HaShem.  The order therefore achieves a special significance.

The Sefer “Nefesh HaChayim” and Sefer “HaTanya” open our eyes to the fact that the creation is an ongoing, perpetual process.  This principle must be studied in depth to be understood properly and it is a most important foundation.  This concept sheds even more special significance to the “Maaseh Bereishis” and its unique sequence.

“VaYomer Elokim Yehi Or”—let there be light; HaShem chose light to be first!  Light indeed is supreme.  Light means seeing the truth.  Light is the great power that reveals and clarifies.  True understanding is first and foremost.  It is our first request in Shmoneh Esray.

Our greatest yearning must be that Hashem constantly and for every situation reveal to us the pure truth.

A lovely Shabbos to you all.

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