Weekly Parsha

Bain HaMetzorim Chagim Devarim Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Devorim: Bain HaMetzorim

Bs”d

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.

Chagim Shavuos Rabbi Mordechai Dolinsky

Shavuos (5760)

Shavuos (5760)
By Mordechai Dolinsky

One of the strongest words of warning in the Chumash is the following: “Rock HiShamer Lecha U’Shmor Nafshecha Meod Pen Tishkach Es HaDevorim Asher Rau Ainecha U’pen Yasuru Milevavcha Kol Yemai Chayecha. ViHodatem Livanecha V’Livnei Vanecha Yom Asher Amadita Lifnei HaShem Elokecha BiChorev” . Why is the Torah so concerned about our remembering the sight of Matan Torah? The Kuzari brings out a very basic insight. Everyone perceives our relationship to the Torah as emuna, we must have the faith and flex our belief muscles that HaShem gave us the Torah. The Kuzari points out that this is wrong.

All the belief systems of the world narrow down to one individual who claims to have had some contact with Divinity. Maybe he did or maybe he didn’t—you can take it or leave it. If he had a persuasive personality he could convince tens or tens of thousands and then it could get to be millions. Hehavdil Elef Havdalos only the Torah HaKedosha makes the claim that at Har Sinai Hashem addressed all Klal Yisroel—everybody, millions. You can tell me that HaShem spoke to you but you can’t tell me that HaShem spoke to me and have me accept it unless it is the absolute truth. This claim is made in the Chumash itself. The Chumash goes back historically very far and makes this claim openly–the glorious scene of Kabalas HaTorah involving millions of people. Bnai Yisroel is a stubborn, questioning people, Am Kishai Oref. If Kabalas HaTorah hadn’t been known as absolute truth it would have been laughed out of existence. We are talking about a historical fact that was known by the masses for generations and generations.

ViHodatam Livanecha—pass on to your children, ViLivnei Vanecha—to your progenity, Yom Asher Amaditah Lifnei Hashem Elokecha BiChorev.

Chag Sameach to all together with all the brachos of Kabalas HaTorah in Gashmius and Ruchnius.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Bichukosai (5760)

Parshas Bichukosai (5760)
by Mordechai Dolinsky

There is an important message in this week’s Parsha that I think is overlooked.  Obvious as it is, it is like many other important things that we overlook.

One of the most unpleasant phenomenon one witnesses in this world is the suffering of the righteous and the success of the wicked.  This is how people perceive that HaShem runs the world.  This illusion even seems to get backing from Torah sources.  For example, in Avos 4:15 it says that we do not comprehend the peace of the wicked nor the suffering of the righteous.  Another example the Chazal tell us that Moshe Rabbenu requested that HaShem reveal to him why tzaddikim suffer and the wicked succeed.  From this it would seem that Moshe Rabbenu was requesting an explanation for a system by which the world is actually run.

If we take a panorama view of the various faiths and religions we will find they all make promises of reward in the afterlife.  “You will be reclining in your vineyard with clusters of grapes hanging; surrounded by your harem of 1000 wives “.

Lihavdil elef alfei alafim Hashem makes His promises of reward in this world.  Anybody can make all the promises for anything in the next world.  HaShem promises this world.  We find this repeated over and over again and we recite twice a day in Krias Shma.  “V’Asafta Diganecha V’Siroshcha V’yitzharecha”.  HaShem’s promises were certainly fulfilled.  In the Midbar we were on the highest level and HaShem sent down the “mohn”; supernatural food from Heaven.  Bnai Yisroel were in the desert for forty years, millions of people, men, women, old and young, children and infants.  We know that a human exposed to the elements in a desert can hardly survive one day.  Because of our greatness HaShem showered us with miracle upon miracle, and blessings upon blessings.  When we entered Eretz Yisroel, the golden era of history on our land, the spiritual level was the highest and the level of blessing, of abundance was likewise on the highest level.  The biggest problem facing the Jewish nation was the millions of goyim that came from all over to convert.  They came because they saw our glorious success.

The flip side unfortunately also proved to be true.  All through our history the periods of grief and suffering were parallel to a deviation from the proper fulfillment of the will of HaShem.  Yes, there is the phenomenon in the world of the suffering of the righteous and the success of the wicked but these are the exceptions, not the rule.  The rule is “tzadik v’tov lo, rasha v’rah lo”.  The meaning of the questioning and astonishment of the suffering of the righteous is because the rule is promised true happiness and success.  The perplexity is an expression of wonderment when we see the opposite.

One of the greatest spiritual catastrophes that ever befell Klal Yisrael was the massive forsaking of the Torah that occurred in Europe that started about 150 years ago.  They were infatuated with the new German culture and drunkenly in love with their way of life.  They idolized their manners and they yearned to emulate them in every way possible.  This mass movement of forsaking HaShem and the Torah spread like wildfire around Europe.  A display of Divine patience was followed by the Divine punishment.  Follow the route of how, starting from Germany the anti Torah movement spread around Europe.  Then map out the steps of the Nazis’ destruction in Europe.  You will find them exactly the same.  There are many aspects of the holocaust we do not comprehend, but the basic premise of it is very clear—an obvious lesson.  There are no words to describe the tragedy if we don’t learn and gain from it.

The principle that Hashem rewards and punishes in this world is one of the most important foundations of the Torah.  Our parsha BiChukosai shouts it. We should all be zocheh to “Ashraychem V’Tov Lach”—happiness and joy in this world and the next.

Chagim Lag B'Omer Rabbi Mordechai Dolinsky

Lag B’Omer

Lag B’Omer
By Mordechai Dolinsky

Probably one of the most puzzling, mystifying, dazzling and very enjoyable dates on our calendar is Lag B’Omer.  The date is weighted down with numerous important events.  One of the most popular is the cessation of the passing away of the talmidim of Rebbi Akiva.  The crown, of course, is the Yahrzeit, commemoration of the passing of the illustrious Reb Shimon Bar Yochai.  It is very strange that the day of the passing of such a giant should be a time of joy instead of mourning, and indeed there are poskim that are of that opinion.  The obviously accepted practice is of the other opinion–and HOW was it accepted.  It is truly mind boggling how this has been so unanimously received throughout Klal Yisroel.  Cutting across the board, literally throughout our nation.  The Sefardim, including the different ‘aidot”, the numerous congregations, the Ashkenazim, the various Chassidim and the Litvish.  All these are so fully represented by the multitudes and multitudes, thousands and thousands that arrive at his Tzion in Meron.  The widespread customs and halachos revolving around the lighting and burning of the fire.  How it is such an honor to be selected for the ceremony of the lighting.

The most tremendous perplexity is to understand what particular trait R’ Shimon bar Yochai had for which he was found worthy that such a magnificent Yom Tov should be made in his honor.  It seems that in all of history we don’t find anyone accredited such honor.

If we were stopped and asked what the single, most important and outstanding principle in the whole Yiddishkeit, our whole religion, is, what would be our reply?  What was our Avraham Avinu’s most important contribution and principle, that was his inspiration to create a nation which echoed down the millennia to this very day?

It was the realization and cognizance of the presence of Hashem in the world.  It is the sensory perception, the conscious awareness of the reality of Hashem’s presence.  Rashi in Beraishis 24:7 explains that before Avraham Avinu, HaShem was “Elokai HaShamayim” and through the teachings of Avraham Avinu HaShem was now called “Elokai HaAretz”!

If we need a verification of the supreme importance of this principle look at how the Shulchan Oruch Or HaChaim starts 1:1 : “Shivisi Hashem Linegdi Samid Hu Klal Gadol BaTorah”.

And such was the image of our nation all through our history.  Hashem’s presence was felt, at home, at work, on the road, all over.  His Name was constantly on our tongues and His Presence was in our minds.

Now the question of questions arises.  When we want to relate to HaShem what are we supposed to think about?  What is the concept of HaShem and how are we supposed to conceive of Him and understand Him?  Reb Shimon Bar Yochai, mainly through the Zohar, has taught us about HaShem, and has answered these questions.  The Arizal has crystallized for us this ‘chachma Elokis’ in his Etz Chayim.  Through sefarim such as Nefesh HaChayim and Sefer HaTanya, that are based on the Zohar and Etz Chayim, the chachma has been presented and brought to a level for Klal Yisroel to understand, even for those not on the plain to delve directly into Chachmas HaKabala.

It is imperative to know that the feeling and awareness of HaShem doesn’t come by itself.  It is something we must work on constantly to acquire and to keep.  It is an area that unfortunately is lacking today and we should use the inspiration of this Yom Tov to take upon ourselves to rejuvenate this awareness.  It comes out that our most pronounced principle is our connection to HaShem and R’ Shimon Bar Yochai has introduced us to the Ribbono Shel Olam.  R’ Shimon brought this great light to the world—let’s light up to him.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Behar (5760)

Parshas Behar (5760)
By Mordechai Dolinsky

At the beginning of the Parsha Rashi brings down the Chazal that explains the lesson we derive from the fact that the Mitzvah of Shmita was placed next to Sinai, Matan Torah.  What still needs clarification is what is special about Shmita that it was selected to teach us this lesson.  The very obvious importance of Shmita is the lesson of bitachon.  The Menuchas HaNefesh, the peace of mind that comes with realization that HaShem is in control.  I would like to share another thought reflecting the specialty of Shmita.

The Mitzvah of Shmita quite obviously required a substantial amount of dedication.  However I suspect there is a major aspect of the mitzvah that is overlooked and not properly understood.  The general populace in Eretz Yisroel owned their land and agriculture was their source of livelihood and sustenance.  What was necessary for the fulfillment of Shmita wasn’t what we call idealism, intensive motivation, mesiras nefesh, or high level inspiration.  The word for it is called suicide—economic suicide.  What Hashem required from Klal Yisroel was financial suicide and not just from the elite, the Talmidei Chachamim and Tzaddikim but from the simple masses and their families; women, children, old parents and grandparents.  They were all subjected to the trauma of complete, utter economic disaster, void of any support, stability or hope of getting help from others.  They were all in the same sunken boat.

They tell the story of a hiker, an agnostic, who stood too close to the edge of the Grand Canyon and slipped off a high cliff.  He tumbled down the sheer wall and miraculously broke his fall by grabbing a branch that was growing out of the cliff.  It broke his fall but he was dangerously stuck in that position, unable to climb up or down the sheer cliff.  Lifting his eyes to Heaven he called out: “If there is anyone up there please help me”.  A voice replied: “I’ll help you my son, but you must believe in Me”.  “I believe, I believe” he answered.  Again the Heavenly voice rang out: “If you believe, my son, let go of the branch”.  There was a hesitation and then came the hiker’s voice again:  “Is there anyone else up there who can help me”?

Through the mitzvah of Shmita HaShem requests that we let go of the branch.  If we made an overview of Avodas Hashem and examine it carefully we would find numerous instances where HaShem asks us to let go of the branch.  We are demonstrating our belief, our loyalty and love for Hashem.  That is a tall order even for person of great stature and surely for a simple person.  We come from good stock and have the neshamos of our forefathers in our blood.  Shmita belongs right next to Har Sinai.

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.

Chagim Pesach Rabbi Mordechai Dolinsky

Getting the Most out of Pesach

Getting the Most out of Pesach
By Mordechai Dolinsky

Everything that we do the whole year is affected by the level of our Emunah, the belief in HaShem as the Creator and the Supreme source of the world’s continued existence.  Every single object, all energy, and systematic sense of order are present only by His will.  Every test, ordeal, and trial, be it something we are responsible to HaShem for, or to our fellow man, in order to be properly motivated we must draw from our reservoir of Emunah.  The main source of this spiritual nourishment of Emunah is the Yom Tov of Pesach.  The main time for this is the seder night, during the seder, with the fulfillment of the Mitzvos and the rest of the night.  It is extremely essential to bear this in mind.  The central focus of the seder is to acquire the Emunah for oneself, to inspire one’s children, family, and guests.  I would suggest to concentrate during the seder on these essentials, and not to cloud it with complicated commentaries.  Be sure to begin the seder on time, and it should be done with “zerizus”, lively and interesting.  After the seder, the rest of the night is the time to delve in greater depth into Yetzias Mitzraim.

The Brisker Rav ztz”l, with his keen sense for the truth, points out that the public at large has made a priority error.  Shavuos night it is only a custom to keep awake, primarily based on Kabbalah sources, and yet it is so popularly observed, very often at the expense of the simcha of the Yom Tov.  To the contrast of the seder night, staying up is of such extreme importance that it is even mentioned in the Hagaddah itself.  Yet, we don’t find this custom so popular among the public.  The proper perspective is that the night of the seder is so precious and every moment has in store the ability to enable us to acquire Emunah.

Another important issue is the evenings of Chol HaMoed.  It was always a big question as to what exactly was the avoda of these special times.  On Succos we have the gift of the Simchas Bais HaShoevah.  But what about Pesach?  Then finally came the realization that the preceedings of the seder night is a prototype example as to how the rest of the evenings of Pesach should be spent, ‘sipur yetzias mitzraim’—being inspired by the great miracles and the acquisition of Emunah.

Here I sit in Yerushalayim, hoping yet to be able to bring the Korban Pesach this year.  We should be zocheh soon to the Geulah Sh’layma.  Chag Kasher V’Sameach to all.

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.

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