Category: A Taste of Torah

Written by: Avrohom S. Moller

VaYigash is the third parsha which discusses the dramatic events which took place around Yosef and his brothers. This week begins with a very intense exchange between Yehudah and Yosef climaxing with Yosef’s revelation of his true identity and his brothers’ stunned reaction. Instead of pressing his advantage and telling his brothers that he has prevailed and is vindicated, he comforts them and encourages them. “Do not be saddened or distressed that you sold me to this land, as Hashem has sent me ahead to preserve life.” Yosef repeats this message to his brothers several times, and it is clear that he truly viewed the entire struggle and hardship that he had endured with this perspective. He saw himself as an agent of Hashem to save his family and to save human civilization from a devastating famine and that his brothers had only acted as agents of Hashem to see this grand plan through.

This outlook is definitely rooted in Yosef HaTzaddik’s great faith and belief that, “…one doesn’t nick a figure in this world unless it has been decreed in the world above”(Chulin 7a). Dovid HaMelech expressed a similar sentiment when faced with the horrid curses which Shimi ben Geira hurled at him in his moment of distress. Dovid’s perspective was, ”Hashem told him to curse.” There is also a very important psychological lesson and benefit which should be learned from these great people’s behavior.

Victimhood is a toxic state of being. While some people might be justified in considering themselves victims of circumstance of other people’s bad choices or bad fortune, it is the feeling of victimhood that actually is the most debilitating. People who see themselves as the misfortunate target of negative circumstances feel helpless and don’t have any agency. They engage in self-pity and focus on the injustice of everything that happens to them and take no initiative to better their lot. If a person sees challenges as opportunities to grow or to be part of a bright but unseen future, they are empowered to improve their situation and grow tremendously from the experience.

Yosef did exactly that. He could have railed against his brothers, his father, and even Hashem for all the unfair things which had happened to him. That would not have gotten him anywhere, and he would have died in the pit in squalor and self-pity, unknown to anyone. Instead, he became a champion, a powerful man who used his talent and wisdom to save a generation and make a future for his people. This was all a result of his acceptance of what life dealt him, his faith in Hashem and his enormous ability to overlook the pain and wrong inflicted by his family.

Written by: Rabbi Mordechai Raizman

As we come to the end of Chanukah, I would like to share a message to take us through the winter. There is a famous question from Rabbi Yosef Cairo, the author of the Shulchan Aruch (Code of Jewish Law), that is asked. If there was enough oil to last one night, why do we celebrate eight nights if the miracle was really only for seven nights? 

One possible answer is the first night was the catalyst for the miracle to occur. After the total defilement of the Temple, when the Jews returned and searched for the oil, did they really think they would find something after such destruction? Our ancestors taught us a great lesson. Aside from not giving up, we learn that they were expecting to find something. They were looking to reconnect with Hashem and the service of the Temple. G-d saw their sincerity and responded with the miracle of the oil. We should model this behavior. For when we truly reach for something, His hand guides us to go beyond what one would have imagined. This is not just a message for Chanukah but all year round in all of our efforts to serve Hashem. 

Written by: Rabbi Avrohom S. Moller

Shabbos Parshas Vayeshev often coincides with Shabbos Chanukah, and it is always instructive to look for a connection between the holiday and the parsha. The main protagonist of the parsha is Yosef HaTzaddik who endures terrible ordeals brought on by his brothers’ hatred and lack of understanding who he really is. He faces all of this with patience and fortitude emerging from all of his suffering and mistreatment as the powerful viceroy of Pharaoh. Indeed, the animal used to symbolize Yosef’s virtue is the ox, a patient and powerful animal that plods on and is unstoppable.

Chanukah is the celebration of our nation’s emergence from the darkness of Yavan, the Hellenist culture which dazzled the world and indeed is still one of the greatest influences in the culture of modern civilization. We consider it to be darkness, not because it is all bad. Actually, Noach blessed his son Yefes, the progenitor of Greek culture, with beauty. There is no question that the Greek civilization brought the world to a new and highly sophisticated aesthetic which enhances life to this day. The darkness of Yavan lies in its absolute opposition to divine wisdom and subjugation of our intellect to the intellect of Hashem. While the Greeks had many deities, they saw them as gods which needed to be cultivated and allied with, not sources of wisdom and understanding. This created a society that built magnificent buildings, produced moving theatre, engaged in groundbreaking philosophical inquiry all while being hedonistic, cruel and depraved. This paradox is the reason we refer to it as extreme darkness because it is confusing and difficult to navigate.

When the Greeks began their rule in Eretz Yisrael there wasn’t much friction. Alexander was busy with his military conquests and he didn’t focus on the Jews. As the years progressed and the Seleucid Greeks came to dominate our land, things changed. They wanted to establish the supremacy of their beliefs and way of life and impose it upon us. They saw the Torah and its morals as the antithesis of their culture. Our emphasis on subjugating ourselves to Hashem’s will and seeking divine wisdom from his Torah as benighted and threating to their world order. The rest, as we say, is history. Things became very bad as our people went through a terrible period of shmad, religious persecution, often orchestrated by our own brethren who had gone over to the other side as Misyavinim, Jewish Hellenists. This led to widespread despair and the Jewish community of Eretz Yisroel came to the brink of total collapse. It was only the heroism and sacrifice of the Maccabim that turned the tide and restored the national spirit to resist this cultural and religious onslaught and after many years of fighting and casualties, we finally prevailed.

This encounter and struggle with Greek culture has not ended. As a wise and devout people,  we seek truth and beauty wherever it is found. We have adopted some of the best aspects of Greek culture in our language, math and sciences and even some aspects of their classic philosophy. However, we totally reject the morals of this culture, its disbelief in a Creator and, most importantly, the belief that human behavior is predetermined by fate.

Yosef HaTzaddik is the only one of the Shevatim who lived in the deeply religious world of his father Yaakov who was thrust into a completely alien culture, also immoral and deterministic. He didn’t just reject it and isolate himself from it; he engaged it on his terms. While he always  invoked the name of Hashem and showed tremendous self-restraint when faced with temptation, he managed the affairs of his master’s  house, later his prison and eventually the affairs of the whole Egyptian empire. He was able to synthesize and use that which was useful and good from the prevailing culture and reject all that was corrupt and immoral. He also showed enormous faith and trust in Hashem in the darkest of times, with a solid trust that the light will come after the darkness.

Perhaps this is why the story of Yosef’s saga coincides with our national story of encountering an aggressive and confusing culture. Yosef as an individual was the model of how to respond to this threat, not by complete rejection, rather with a selective engagement while maintaining complete clarity about what being a Jew is.

Written by: Rabbi Mordechai Raizman

In G-d We Trust

In this week’s Parsha, Vayishlach, Yaakov faces a dilemma. He is about to encounter his brother, Esav, who hates him and continues to plot against him. Because of their history, Yaakov has no idea how Esav will behave when they finally meet. The parsha teaches us that Yaakov prepares for this confrontation by doing three things. First, he sends Esav a present. Second, he prepares his camp for war. Third, he prays to Hashem for a peaceful meeting.

The unusual point to note about these preparations is that the Torah also states twice that Vayolen Shom, and Yaakov slept. Two questions arise from this statement. First, how could it be possible for Yaakov to sleep when he is preparing for a confrontation that might conclude with his death? Secondly, why does the Torah assert that Yaakov slept twice?

With these two mentions of Yaakov’s sleeping, the Torah teaches us an important lesson for life. Yaakov did everything he could possibly do to be ready for his encounter with Esav. He sends the customary present, makes the necessary preparations for war, and he prays to Hashem for a successful outcome. At this point, Yaakov understands that there is nothing else he can do to guarantee a positive conclusion when he meets with Esav. He realizes that the meeting between Esav and himself is in Hashem’s hands. Having faith in Hashem, he peacefully sleeps recognizing that not everything is in his control.

This is a valuable lesson for us to emulate. It is only natural for us to fret over circumstances that concern us even when they are not in our control. From Yaakov’s behavior we learn that the first step in dealing with unpleasant situations is to put forth our strongest efforts in the hopes of solving them. The second step is the acknowledgement that sometimes we do not have the ability to control everything and after doing our best, it is time to move on. This step is a difficult position to accept but a crucial one for our own peace of mind and true Bitachon (trust) in Hashem.

Written by: Rabbi Avrohom S. Moller

Yaakov Avinu left his father’s house on a journey which lasted 22 years. On his way to Charan, he falls asleep and has a wonderful dream and prophecy. Hashem says to him, “I will be with you, and I will guard you wherever you go; I will bring you back to this land. I won’t abandon you until I have fulfilled all which I have told you (that I will do for you).” This reassuring message would seem to be all that Yaakov needs to continue on his quest for a wife and a family with confidence. Yet, when Yaakov wakes from his sleep, he makes a monument and a solemn vow. He says, “If Hashem will be with me and keep me safe on the way which I am going, He will provide me with food and clothes. I will return in peace to my father’s house and Hashem will be known as my G-d. I will make this monument into a place of worship and tithe everything which He gives me.” This is puzzling. Did Yaakov doubt Hashem’s promise? Why did he have to seek Hashem’s protection with a vow? Wasn’t Hashem’s promise enough?

Rashi, following the approach of the Gemara, explains that Yaakov was uncertain that this trip would leave him as righteous and worthy as he was now. He had spent the first part of his life in the shadow of his great parents as a “dweller of tents” pursuing Torah and righteousness. Now, he was heading into the world where he would have to deal with some negative personalities and the general temptations which present themselves in the big world. Yaakov wasn’t sure he would be able to preserve his character, and if he would fail, he would forfeit the protections and wonderful destiny which Hashem had promised him. This is what he was asking. He wanted Hashem to assist him in protecting his character, that he should remain unaffected by his interactions with unsavory people such as Lavan and Shechem.

The Ramban has a different approach. He translated the first word that Yaakov said, “im,” not as “if” (Hashem will be with me), rather im means, “when.” This means that Yaakov was certain that the promise of Hashem would come, but he didn’t want to be an unworthy recipient of Hashem’s benevolence and protection. He made a vow that all of the benefits he would get from Hashem’s protection and benevolence would be utilized to enhance his service to Hashem. He wasn’t going to take Hashem’s promise and simply go about his way. He understood that a great destiny awaited him and that was Hashem’s reason to give him this support and reassurance. He acknowledged it by rededicating himself and his works to glorifying Hashem in this world.

Our ancestors’ behaviors and reactions are recorded in these parshiyos to guide us and to help us make wise choices in our lives. The two ideas that are expressed in Yaakov’s vow following the dream are that one has to be strategic and realistic about the environment in which they are operating. Being out in the big world is different than being cloistered in an insulated environment and requires much more internal control and self-evaluation. Also, when Hashem blesses us with success of any kind, we need to reinvest that kindness into a renewed dedication to righteousness and good works. This applies to good health, intellect, material wealth, social standing and any other of the wonderful gifts we are blessed to have.

Written by: Rabbi Mordechai Raizman

Assuming Responsibility

In this week’s Parsha Toldos, we meet Yitzchak’s two sons, Yaakov and Esav. Yaakov, the ish tam yoshev ohalim, is the man who studied all day in the tents. Esav is known for being the one who despised his birthright of being the first born and sold it to his brother. He is condemned in the Torah for this action.  However, when taking a closer look at Esav’s action, it is not readily apparent that what he did was wrong.  In fact, Rashi comments that Esav realized what kind of responsibility being the first born was and he said, “Behold, I am going to die from this birthright.”

Esav knew that as the first born, he would be required to follow certain laws related only to that position. He also knew that there was no way he could do that. Therefore, the question arises what did he do wrong by selling his birthright? After all, wasn’t he just being a realist about himself? He understood his nature and realized that he was incapable of fulfilling this responsibility.

Actually, Esav’s mistake was just that. He sold himself too short. He automatically assumed that there was no way for him to accomplish this task. He was overwhelmed by the responsibility and gave up before even trying.

On the other hand, Yaakov rose to the occasion and willingly accepted upon himself a monumental task as our forefather. As Jews, we understand that although at times it appears that we have an awesome responsibility, we do not shy away from it. We take it on and realize that this is our purpose in life, to assume the role of being an Am Segulah (a Treasured Nation) to Hashem. This is a very important lesson that we must instill in our children. We must teach our children that even when a task seems daunting and overwhelming, one must still assume the responsibility for with Hashem’s  help, we all can accomplish much more than we ever imagined.

Written by: Rabbi Mordechai Raizman

Knowing Our Place

 This week’s parsha, Yayera, includes the story of the destruction of Sodom. Avrohom, the story’s protagonist, teaches us two very important lessons. When Avrohom learns Hashem’s plans for Sodom, he pleads with Him to save the city, a corrupt and immoral society. These actions teach us the importance of compassion.  Although, the lifestyle of the inhabitants of Sodom is the antithesis of his own, Avrohom still pleads to G-d on their behalf. He despises their actions but not the people themselves. Avrohom understands his place and shows tremendous inner strength to pray on behalf of his spiritual enemies. As the parsha continues, Avrohom shov lmkomo,returns to his place, after Sodom is destroyed. The Talmud gleans from this phrase that Avrohom has a set place for prayer.

Avrohom’s set place for prayer takes on a significant meaning later on in the Torah, when Bilam, an enemy of the Jewish people, attempts to curse the Jews through prayer. When his prayers are not answered, he keeps switching the place where he prays in hopes of being successful. Bilam’s actions illustrate that he has the wrong attitude towards prayer. He is so arrogant and impressed with his own power that he assumes he can change Hashem’s mind and thinks that if he prays at another place, his prayers will be answered. As we know, it is true that sincere prayer can alter events, but even when that occurs, we need to realize that we are not in control of that happening. Ultimately, G-d decides what will or will not happen.

Avrohom’s act of returning to his place demonstrates the second lesson. His behavior exhibits that we need to return to our place no matter what response we receive regarding our own prayers. Avrohom taught us a lesson in humility when he returns to his place. He accepts Hashem’s decisions and moves on.

As the children of Avrohom, we are asked to maximize our potential to help others as well as ourselves. Sometimes it may seem at that moment, our prayers are answered and sometimes they are not. However, what is important to remember is, regardless of the perceived result, we should not be deterred from returning to our place and to continue to move forward.

Written by: Rabbi Avrohom S. Moller

In Parshas Lech Lecha, the Torah begins to tell us about Avrohom Avinu and his accomplishments. This information is meant to inspire us and to help us aspire to what we need to do as His children who invoke His name and His merit on a daily basis. A big focus in the account of Avrohom’s life is the 10 nisyonos, tests, which Avrohom Avinu endured and prevailed during his lifetime.

It is interesting that although all of the Patriarchs were faced with adversity, it is only Avrohom’s that are described as nisyonos-tests. Perhaps the answer lies in the proper definition of a nisoyon. Rashi relates it to the word nes-a banner. Hashem sends people challenges and trials all the time for several different purposes. One of them is to make a person’s righteousness conspicuous and visible like a banner. In this understanding the trial is not a test since Hashem knows this person is righteous; he simply wants it to be obvious to all. Avrohom Avinu was chosen by Hashem to found a Chosen People who will have special status throughout human history. Hashem wants the world to understand why it is Avrohom and no one else that was chosen. Once the world sees the unwavering loyalty and sacrifice of this founding father, it all becomes clear.

The Ramban has a different understanding of the term nisayon. He explains that it is indeed a test, but the intention is not for Hashem to gather information. It is so that the tzaddik actualizes all of the potential that he has. This way he can be rewarded and he will understand himself better. This will allow him to reach even greater heights in his love and service of Hashem. According to this, we might suggest that Avrohom Avinu’s tests were a gift to him. He had taken a stand against the entire world and Hashem wanted to give him a vote of confidence and show him how strong he is. When Avrohom overcame these challenges, it encouraged him and gave him more strength to continue his career of opposing idolatry and all of its attendant problems.

We live in tumultuous times and many are feeling very challenged. It is helpful to remember that adversity is often a vote of confidence from Hashem to help us realize our own innate abilities and strength. When we view it in this way, we will be empowered to rise to the challenge and overcome it with flying colors.

Written by: Rabbi Avrohom S. Moller

In this week’s Parsha, the Torah describes Avrohom Avinu’s trusted servant Eliezer’s quest to find a suitable wife for Avrohom’s successor, Yitzchak Avinu. He goes to Aram Naharayyim and meets Rivkah at the well. He runs toward her after he sees her filling her jug and asks her for water. She responds by offering him water and also to water his camels. Rashi, quoting the Midrash, explains that Eliezer ran toward her because he was excited to see that the water rose toward her and she filled her jug with a minimum of effort. This fact is derived from the difference in the language describing her filling her personal jug, where it says ותמלא – she filled, in contrast to her watering the camels, which is described as ותשאב – she drew, implying that she had to lower her pail to the water.

The question is that if Rivkah was so righteous that the water rose to spare her extra effort when she came to the well, why didn’t it rise as she rushed to fill the trough with hundreds of gallons of water for the 10 camels?

Rabbi Levy Yitzchok of Berditchev (18^th century Chassidic master) explains that the righteous are granted favors in this world when pursuing their needs in this world. However, when they are doing Hashem’s work, they prefer that they exert the maximum effort to accomplish these tasks. This is supported by the Mishna in Avos – לפום צערא אגרא – The payment is commensurate with the difficulty.

Therefore, it would not have been a favor for Rivka to make the water rise while she did the chesed of watering Eliezer’s camels.

When we do Hashem’s will and it involves effort or inconvenience, we should regard that as a bonus. It is an opportunity to show our love and loyalty to him. This is the true measure of being an eved Hashem – a servant of G-d.

Written by: Rabbi Mordechai Raizman

After the flood, the Torah describes an incident where Noach planted a vineyard and drank a little too much and became drunk. As he was lying immodestly in his inebriated state, Shem and Yefes, his sons, covered him showing respect for their father.  Rashi points out that the verse, Vayikach shem vayefes es hasimla, says vayikach (and he took), the singular form, not vayikchu (they took), the plural form, which is confusing since they both participated in the act. Rashi states that the singular form was purposely used to teach us the importance of how a mitzvah is executed. Since Shem’s performance of the mitzvah was completed with more heart than Yefes’ was, his reward was much greater. His children merited the mitzvah of tzizis, the mitzvah of wearing tzizis (fringes), a mitzvah that is done daily while his brother’s children were only guaranteed a one-time reward, a proper burial if killed during war.

Rashi’s explanation illustrates not only the importance of how we do a mitzvah, but the powerful responsibility that we as parents and teachers have as role models for our children. Two people did the same exact mitzvah, yet their rewards were worlds apart. From this we learn that the execution of a mitzvah entails two parts, the physical action of completing the mitzvah and the way we do it. Are we putting our hearts into it? Are we connected to what we are doing or just going through the motions?

As parents, it is our duty to take advantage of the many opportunities that arise to demonstrate the beauty of mitzvos to our children. Excitement, preparation and joy of doing mitzvos can easily be transmitted to our children if we take the time to put our hearts into it. It may just mean an extra minute or two, but the results will be everlasting.