Weekly Parsha

Devarim Weekly Parsha Yom Kippur Rabbi Mordechai Dolinsky

Parshas Haazinu (Yom Kippur)

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Parshas Haazinu (Yom Kippur)
by Mordechai Dolinsky

The importance of the parsha can be perceived from the words of the Chumash itself in Parshas Vayelech (31:19). “Write this song for yourselves and teach it to Bnei Yisroel, and place it in their mouths”. 31:25—“It shall be that when many evils and distress will be encountered then this song shall speak up as a witness”. One of the outstanding themes is the observation and sensitivity to the events that we are constantly experiencing. This has a special timely meaning as will be explained.

It is clear that the central theme of Rosh HaShana and Yom Kippur is relating specifically to the ‘Malchus HaShem’. This amounts to superimposing to HaShem, kavyachol, the image, concept and the experiencing of earthly human royalty. This is a combination of awe, fear and admiration. The institution of authentic royalty is contemporarily extinct. Because of this we are faced with a challenge of not having the slightest concept of ‘malchus’ with which to relate to HaShem.

Queen Esther put her life on the line by petitioning for a few words with His Majesty. Bear in mind that this was none other than her husband who she was supposedly so endeared to. This is a startling glimpse at the awesome quality of true royalty and our lack of insight into it. In the Rosh HaShana and Yom Kippur Shmoneh Esrei when expressing the yearning for the fear and reverence of the Kingdom of HaShem to be reinstated, the commentaries explain the word “Uvchen” (tain pachdecha) is a reference to the term Esther used when relating to her encounter with King Achashverosh!

How can we relate to the ‘Malchus HaShem’ without having witnessed or experienced it? The awesome grandeur of royalty is void. However it is possible to achieve our connection to malchus through the glorious manifestation of the Malchus Shomayim which is demonstrated through the manipulation of the current events which surround us; the theme of our parsha and very appropo for Yom Kippur whose theme is ‘malchus HaShem’.

A Gmar Chasima Tova for all of us and all of Klal Yisroel.

Chagim Rosh HaShana Rabbi Mordechai Dolinsky

Rosh HaShana (5761)

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Rosh HaShana (5761)
by Mordechai Dolinsky

In the beginning of Hilchos Rosh HaShana the Tur quotes a Medrash which is quite puzzling. A comparison is made between the usual mindset of someone facing the result of the final court ruling of his case which can include even corporeal punishment; the anxiety—the stress—and the neglect of personal body care. To the contrast of the holiday spirit including dress, food, and all, that overtakes Klal Yisroel as they are facing the outcome of the verdict of the judgment of Rosh HaShana. This optimistic display is a reflection of the confidence Klal Yisroel has in the Ribbono Shel Olam. The obvious question is how does the confidence have any affect or reflection on the relieving of the possible stringency of the verdict of the case. What happened to “everyone passes before HaShem and is examined”(as it says in the Mishna)
What happened to the great Heavenly scales that weigh our Mitzvos and Aveiros?
What happened to the name of Rosh HaShana, Yom HaDin, the Day of Judgment?

In sharing a possible approach to this difficult problem I would say there is a bit of practical advice that Reb Chaim Velozhin offers us in “Nefesh HaChayim” that in general can be very useful and can help shed some light on our difficulty here. In Shaar 3:12 R’ Chaim explains that by intensive concentration and clear realization of the principle of the Oneness of Hashem and the confirmation of the belief that there aren’t any powers in the world outside of Hashem, one can immunize themselves again anything that can harm him. Perhaps we can say the Medrash does not infer that because of the bitachon there is no judgement, but rather, even if chas v’shalom there is a decree upon someone which can cause tzar or something damaging he can nullify its harmful affects through the bitachon, applying the principle of the “Nefesh HaChayim”. What the Medrash expresses is not that there “won’t be a judgment” but rather “they are confident that HaShem will make a miracle for them”.

This idea is reflected very significantly in the blowing of the Shofar. The shvarim, the trua, or both, represent the crying out and the sorrow of the inflictions. The tekia which proceeds and follows this is the sound of the declaration of the Kingdom of Hashem and His all encompassing control over everything in the universe. In the words of the Shalah HaKodosh, the ‘din’ is sandwiched in between the ‘chesed’ and the ‘rachamim’ of Hashem and this changes it all to bracha and tov that we can see and enjoy.

A wonderful, sweet year to you all together with Klal Yisroel.

Uncategorized Rabbi Mordechai Dolinsky

Parshas Nitzavim (5760)

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Parshas Nitzavim (5760)
By Mordechai Dolinsky

The importance and significance of the Parsha is evident from the name—Nitzavim. We are at the threshold of the yom hadin and about to stand before HaShem proclaiming His kingdom, and in judgment. “Atem Nitzavim Lifnei HaShem”—you are standing today all of you before HaShem. The continuity of the sedra is in the same vein, a conglomeration of very basic foundations and principles. For example–“Limaan Sefos HaRava Es HaTzemaya” –the Ramban explains that if a person indulges in physical lusts that he really doesn’t have an attraction for, he will develop a yearning and lust for items and in areas that naturally he would not be attracted to; which really amounts to a type of perversion.

In the Medrash Rabba many of the Chazal show the high priority of limud HaTorah which also reflects the basic foundation. Both the Nefesh HaChayim and the Baal HaTanya explain that the Torah is the essence of HaShem. So standing before HaShem is standing before His Torah. The greatest connection to HaShem is by learning his Torah. By doing so, we are connected to our source of life and blessings.

In a way Rosh HaShana is the most important day in the year. We are proclaiming HaShem as King of the Universe, and submitting ourselves to His rule. The high point of the day is the blowing of the shofar. There is an aspect of this mitzvah that is important to make note of. The ‘shevarim’ and ‘teruos’ are sounds of crying. We can get absorbed in the many technical aspects of this mitzvah without asking ourselves what are we crying for. Is it just some technicality to make a crying sound?

We are crying for the numerous contemporary tzaros;
The physical ailments—tumors—heart disease—car accident victims—army and terrorist casualties—the widows and orphans—the suffering and heartache—shalom bayis problems; the animosity, the divorce and the horror that follows. Singles not finding mates, married couples without offspring, children going astray; financial disasters.

In the crying of the shofar our focus should be petitioning Hashem to reestablish the world anew, fresh and free from blemishes. “Ki Hu Chayecha ViOrech Yamecha: (30:20).

A wonderful year to you all together with Klal Yisroel.

Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Ki Savo (5760)

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Parshas Ki Savo (5760)
by Mordechai Dolinsky

Considering the meaningful Hashgacha Pratis of the sedras it is a little wondrous that here in the middle of Elul and preparing for Rosh HaShanah we have a sprinkle of the Pesach spirit from the Parsha with the Viduy of Bikurim which is the basis of the structure of the Hagaddah of the seder night. The main principle in the viduy of Bikurim is an expression of Hakoras HaTov that is probably the most important foundation of the whole Yiddishkeit. The motivation of our whole observance is totally based on Hakoras HaTov. The opening of the Aseres HaDibros which is the commandment of the belief in HaShem is attributed to the miracle of leaving Egypt and not the creation of the world which would seem so much more in place. This, explains the Chovos HaLivavos is because being released from the bondage of Mitzrayim creates so much more of a feeling of gratitude than that of the creation of the Universe. This; despite the fact that there is nothing greater than the actual creation.

When Hillel expressed that the principle of not doing something to your friend that would annoy you is the whole Torah, Rashi explains “the friend” is HaShem. Just as someone who shows a lack of appreciation repulses us, likewise we shouldn’t act that way towards HaShem. All of the commandments represent some type of appreciation for a related kindness that HaShem bestows upon us.

Also true in our human relationships, the most outstanding element that establishes and molds the relationship and is also responsible for the complexities that keep its mechanism in operation, is gratitude.

In Hakoras HaTov firstly one must be aware of and recognize the nature of the goodness. Secondly one must inwardly feel the gratitude. And thirdly demonstrate it either verbally or in the form of action. This subject matter is so vital and basic it is surely appropriate for our Elul spiritual rejuvenation and preparation for Rosh HaShanah.

……..The terrible spiritual plague we are witnessing today even in so many fine homes of the youth deviating from the way of HaShem might be a manifestation of the tochacha in our Parsha. 28:32 “Your sons and daughters will be given to another people (in a spiritual sense), and your eyes will see and pine for them all day long but your hands will be powerless.” HaShem help us, have pity on your children and rid us of this tragic devastation.

A very helpful suggestion in preparing for Rosh HaShanah is to learn through and memorize R’ Saadya Gaon’s ten reasons (which can be found today in many Machzorim) for the blowing of the shofar on that Holy Day.

It should be a sweet good year for all of us and all Klal Yisroel.

Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Ki Saitzai (5760)

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Parshas Ki Saitzai (5760)
By Mordechai Dolinsky

In answer to our common quest for self-improvement in Elul, I would like to share a Medrash which I found quite inspiring and helpful. Medrash Rabbah 4:5:” Omar HaKadosh Baruch Hu Shimu Li Sheain Adam Shomayah Li U’mafsid.” HaShem calls out to us to be obedient. One never loses by fulfilling HaShem’s wishes. These simple few words have awesome far-reaching implications. In the typical test situations that we so often find ourselves, is the classical “tug of war” between getting ‘my way’, doing ‘my thing’, having ‘ my enjoyment or thrill’ versus doing the Will of HaShem. What is boils down to is should I give in to HaShem, The Master of the world, Giver of Life, and sacrifice my own enjoyment, with the belief and realization that I will receive reward in this world and the next. Through this Medrash a completely new and different dimension comes to light. In focusing on the essence of the temptation of reaping the immediate satisfaction HaShem says don’t be concerned over the loss, because there won’t be one. Whatever benefit or enjoyment you expect to attain, will be obtained. My promise to you is not “just” reward sometime in the future in this world and the next, but the very satisfaction for which you yearn I will satiate you with, but through permissible means.

To manifest this as a reality it demands our belief that HaShem is in contact with our inward feelings and has full control. We find this concept reflected in our Parsha of Ki Saitzai. The Chazal Rashi quotes concerning the taking of the Yefas Toar 21:11 “If he takes her he will eventually despise her”. We can hear the echo of the tempted exclaiming—“Me hate her?? This is my heart. How can some other being dictate how I will feel?” Hashem knows your feelings and He is in absolute control. How much this could change things for us if we were only able to bear it in mind when tested, HaShem will satiate our desires and we won’t lose.

A helpful Elul tip; pick some even small area for self-improvement every day.

We should be successful in our endeavors and it should lead to a wonderful year in every way for us and all Klal Yisroel.

Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Shoftim (5760)

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Parshas Shoftim (5760)
by Mordechai Dolinsky

The parsha opens: “Shoftim V’shotrim Titen Lecha” and Rashi explains those who pass judgement and those impose authority with a ‘stick and a strap’. There is an aspect of our sedra that can have a strong and important impact on our Elul program of spiritual growth. There are two mechanisms that move people. There is an internal motivation where a person is inspired from within and external factors that play a role in guiding a person on the right path. Each has its place and role in our spiritual functioning and success. The concept of Shoftim and Shotrim is obviously symbolic for the latter, outside motivation, which can be seen as manifested in the following.

Elul has arrived, and we yearn to be connected and for some kind of fulfillment. The focus of our greatest concern is or should be our spiritual welfare, with special focus on our vulnerability to fall into the hands of the yetzer harah and sin chas v’shalom. As a result many of us fall into devastating guilt trips and cry out for Divine assistance. There is a vital aspect of these nisyonos that is important to point out. The usual understanding of dealing with these tests are determined by our ability to harness our store-house of yiras shamayim and the strength of our commitment to fulfill the Ratzon HaShem. Any failure to live up to what is expected of us is attributed to falling short in self-control and yiras shamayim; and indeed often it is. However, a lot of our ‘yeridos’ are in the realm of how we would look upon the following scenario. Someone with a drinking problem that uses a wine storage as a sleeping facility. This example is just symbolic of countless similar situations. After having indulged in some alcoholic beverage that is surrounding him he comes down upon himself very firmly for giving in to his lusts and is off to a self-destructive guilt trip. Then he cries out to Hashem for special Divine support to help him overcome his temptation. What do we have to say to this poor fellow? “CLEAR OUT OF THAT WINE CELLAR!!!”

The Gemara describes an individual who passes through an immodest location and exhibits self-control and doesn’t look. Instead of deserving praise the Chazal are quite sharp in criticizing him for allowing himself to be in a location of temptation. Even if he had the confidence of self-control and he was indeed successful—“WHAT ARE YOU DOING IN THE WINE CELLAR?!!”.

So often we yearn to overcome difficult trials pertaining to “bain adam laMakom:” or “bian adam lechavero” and we continue to plant ourselves on the battlefield grounds. Our first move for tshuva and self-improvement in Elul is to examine and evaluate this most important factor. “Shoftim V’Shotrim”— external motivations—one must remove himself from the situation of nisayon.

Best wishes for a successful Elul that should lead to a Shana Tova U’Mesuka for us and all Klal Yisroel.

Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Re-‘ey (5760)

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Parshas Re-‘ey (5760)
by Mordechai Dolinsky

We are approaching the last lap of summer vacations; ready to absorb the remaining few drops of relaxation and pleasure. Our calendar tells us it is Parshas Re-‘ey and calls out Shabbos Mivorchim of Chodesh Elul. Part of our glorious past in our communities of old, in the streets of the market place, on the Friday before Shabbos Mivorchim Elul one was able to feel the Elul “chill” upon them. The seedlings of the awe of the Yomim Noraim are present already Erev Shabbos, not just in the Bais Midrash but amongst the lowest of the population mingling in the market place. In truth it is really all connected, erev Shabbos brings a blessing to Shabbos. Shabbos brings blessing to the week that follows that in our case contains Rosh Chodesh Elul. Rosh Chodesh brings a bracha to the whole month that is culminated by Rosh HaShana.

“Re-‘ey Anochi Nosain Lifneichem HaYom Bracha U’Klala”. The specific usage by the Chumash of the word Re-‘ey has far-reaching significance and an important lesson. One of the many vital mechanisms Hashem planted within us is our power of imagination. This comes along with the ability to visualize and create images. This awesome mechanism can be used or rather, wasted, on trivialities, or harnessed for a most productive and vital task. By creating realistic, vivid pictures of our goals with their rewards we are programming our senses and enlisting a powerful auxiliary for our motivation—Re-‘ey, see and visualize.

There are surely deep and great secrets in the brachos of Har Grizim and klolos of Har Eval, however, I would like to share a simple observation here. Visiting once at the location of these two mountains I witnessed a breathtaking sight. Jutting out in front of you is the magnificent mountain Har Grizim completely covered from its base to its peak with greenery and vegetation. Along side of it is located Mt. Eval and from its foot to its top, completely barren of any growth, naked rock. The contrast is so dramatically outstanding. Re-‘ey—see and visualize.

Have great visions of great goals and Be-ezras Hashem – great accomplishments.

Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Voeschanan (5760)

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Parshas Voeschanan (5760)
by Mordechai Dolinsky

Every letter in the Chumash is important and precious. I have found, however, that this Parsha is most inspiring and packed with basic foundations including the Shema and Matan Torah. The fact that it always comes out right after Tisha B’Av requires delving into.

Reb Yaakov Kaminetsky ztz”l stated an important concept. Whenever HaShem brings disaster to the world it is immediately followed by Heavenly blessings of special powers. Any enterprise that is undertaken is hooked up to this unusual abundance of energy that brings blessings of success. This explains why Noach was chastised for putting the cultivation and planting of vineyard as a foremost priority after having alighted from the Ark. At this time he was equipped with and availed of this blessing of enormous energy and power for anything he chose to apply himself to. It was indeed a great tragedy and waste to spend it on grape growing.

Who knows how much of the fact that there is a Yishuv in Eretz Yisroel today can be attributed to this special force. After the terrible suffering of the Holocaust, Klal Yisroel was blessed with this special power which could have been harnessed for anything. Likewise the upsurge of Yeshivos and Limud HaTorah in the world today can be attributed to this great force.

By observing Tisha B’Av we are not only commemorating the churbanos that took place, but every year it is a reoccurrence, as if the churban had occurred again. It is probable and logical to say we are likewise entitled to the awesome blessings following churban. Tisha B’Av every year is followed by a rebirth—the ability to rebuild in a new, right way, a special Divine gift with the power to accomplish this. We are building a new foundation upward and it is indeed in place to read from the Torah all the important basics; hence Parshas Voeschanan. Accordingly, the period after Tisha B’Av is one of the most fertile times in the year for intensive growth. We can see how the Satan has interfered by making this the most relaxed season and time when we are prone to spiritual falls from the various vacation situations.

The ideal structure as I picture it would be a spiritual overhaul and uplifting after Tisha B’Av. This would consequently lead us into an Elul that would be absolutely inspiring and rich, as Elul was really intended to be. This, in turn, will immensely affect our Rosh HaShanah that will bring a year of special blessings.

May we rejoice in the rebuilding of the Bais HaMikdash with the coming of Moshiach speedily in our days.

Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Aikev (5760)

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Parshas Aikev (5760)
by Mordechai Dolinsky

Our Parsha opens with an inspiring array of blessings. There is almost no area of our existence that isn’t touched with the promise from these great brachos. It is quite natural for one to speculate as to what awesome, outstanding act deserves such compensation. Consequently the great surprise that we find in Rashi at the beginning of the sedra . “Because of your obedience in fulfilling the relatively light commandments that a person tramples on with his heels (aikev) i.e. commandments that are not taken seriously.”

What brings one to be so conscientious and meticulous with minor commandments if not for a tremendously high level of insight, understanding and appreciation of Who has given these commandments. Is it at all perceivable that anything that HaShem wills can be called minor, allowing one to be lackadaisical? There is nothing profound about this thought. The greatness lies as with many other concepts in the depth of how we conceive it. A good part of the sefer Mesilas Yesharim contains many high levels of greatness that are achieved by traits that we who are on low levels also possess. The difference being, as was said, in the depth of the dimension of how they are conceived.

I would like to share a new insight in a Rashi (11:16). “Visartem Vaavadetem” – abstaining and turning away from the learning of Torah will inevitably bring the person to avoda zara. These awesome words in Rashi are well known, what the terrible consequences the lack of learning Torah will bring. One would understand this to mean abstaining from Torah learning by his own volition. Rashi however refers us to David HaMelech (Shmuel 1 26:19)—“Once I have been driven away from engaging in Torah, I have now drawn close to avoda zara.” Dovid HaMelech was involuntarily separated from Torah learning and nevertheless had to suffer the consequences. Frightening, despite the fact that it is not the person’s desire or intention to neglect his Torah study, the mere absence from his learning will subject him to this terrible spiritual danger.

Only Torah can save us from deviating– what a meaningful and necessary lesson for “August”. I hope that we should all be worthy to be recipients of (7:13) “HaShem will love you and bless you.”

Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Devorim: Bain HaMetzorim

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Parshas Devorim: Bain HaMetzorim
by Mordechai Dolinsky

I have been observing in recent years that people have difficulty in emotionally relating to the Churban. I suspect that one of the main factors for this is a general breakdown of our emotional sensitivity, which affects all areas that our feelings and emotions are involved in, not just the Churban. The promise to Klal Yisroel that with the coming of the ‘geulah’ our “heart of stone” (lev even) will be replaced with a heart of flesh is addressing this emotional coldness that we are experiencing. A helpful suggestion to observe the mourning of the Churban is to read accounts of the recent holocaust. Unfortunately, it is easier to relate to and it is all part of the Churban and galus.

The question has always been brought up as to why the mourning of the Churban isn’t observed on the Shabbasos of Bain HaMetzorim. After all, we are mourning mainly for the spiritual tragedy, for the honor of Hashem that has fallen. The Medrash 1:21 questions why a gentile deserves to die for keeping Shabbos and explains as follows: How would a king who is enjoying a very intimate party with his queen relate to an intruder to their privacy? This is the “goi” keeping Shabbos. What an insight this is as to the meaning of Shabbos—an intimate union of Hashem and Klal Yisroel. This is the focus of Shabbos and there is no place for Churban. How vital it is that we bear this in mind while celebrating Shabbos, a party with HaShem. How amazing– the mourning of the Churban sheds such a great light on Shabbos.

A most distressing facet of the Churban is that a major factor in the destruction was executed by our fellow Jews; the cruel murder of thousands including the greatest Talmidei Chachamim. Could we ever imagine that just misguided idealism could lead one Jew to actually mass murder his fellow Jews?!!

One of the reasons for the custom of the egg at the Seder table is to relate to the Churban since the Seder night occurs the same day of the week as Tisha B’Av. What could possibly be the connection between the two? “Food” for thought. In sharing my own thoughts on the perplexity I would say as follows. The insufficient relating to Pesach eventually brought about the Churban. Pesach exclaims the kingdom of HaShem
Pesach exclaims gratitude, to HaShem and to our fellow man.

Hashem should put an end to all of our “tzaros” and to this “galus”. We should see ‘yeshuos’ and ‘nechamos’, the rebuilding of the Bais HaMikdash, and the geulal sh’layma bikarov.

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