But Would You Say It To My Face ?

In the second of the Aseres HaDibros Hashem instructs us to " ... not have any foreign Gods before Him" [Shemos 20:3]

Simply put - you should not consider any foreign deity to be more worthy of worship than G-d.

While the simple meaning holds, the Ramban gleans from this particular phraseology an additional insight. We should never worship, or even consider another diety because - after all - we are in the constant presence of Hashem !

To make a mismatched comparison when all you have to compare is the memory of one item versus the other in the flesh ( pun intended ) - is excusable, maybe. But to botch up the choice between a living G-d and useless fake gods when the living one is right before you ?!?!

Unthinkable.

Hashem is not only prohibiting certain practices - He is also giving us the tools to see such false practices for what they are.

This is perhaps best expressed in the dictum "שיוויתי ד' לנגדי תמיד" "I have placed G-d before me always". When we realize that we are constantly in His presence - it's not an intimidating "big brother" thing. It's more of a constant reminder that we have the real thing.

Like a child who is toddeling will constantly look back at the parent - just to make sure that they are still watching.

Hatzlacha !

Sweetness is in the Eye of The Beholder

Following an incredible divine revelation at the Yam Suf - the Jewish people journey for three days without water. They finally come upon an oasis, but - as its name "Marrah" suggests - the water is too bitter to be drunk. The people cry to Moshe who in turn cries out to Hashem. Upon His instructions a tree is tossed into the water, rendering it drinkable.

Huh ?!

Certainly there is more going on here. And there is.

Chazal teach us that the three days were not actually bereft of water, but of Torah - which is compared to water. The people were punished because they allowed their lofty spiritual status to fade - instead of nurturing it with Torah thoughts. This, however, doesn't explain the bitter waters. If the issue was that the people didn't engage in Torah study - then Hashem should have withheld water (the physical representation thereof ) from them entirely until they repented - why give them water but make it too bitter to be of any use ?

To answer this - let us ask another question ( that's so Jewish ! ). We have learnt that G-d deals with man in an infallibly fair fashion. How, then, do we explain the following measure of divine interaction :
"אם תעזבני יום - יומיים אעזבך"
"If you depart from me for a day, I will be distant from you for two."
The %100 inflation seems a little steep, doesn't it ?

The answer lies in the exact fairness of it. Hashem says that if man decides to walk a day's journey away from Him ( figuratively speaking ) - He will journey a day's worth in the opposite direction - exactly mirroring the action ! The result, however, is a two day distance gap that must be closed before man regains his place with G-d ( so as to speak ). We see, therefore, that when we choose other pursuits over our spiritual ones it isn't just a matter of deciding to come back - we must close the gap that we created.

This is why the water was bitter - the Torah that Bnei Yisrael ignored for three days was bitter. They had taken a three day break from it and couldn't just expect it to be laying there, ignored and disgraced until they had the good sense to pick it up.

This is also why they made amends with the tossing of the tree. The Kli Yakar explains that one opinion has it that it was actually a bitter tree, an olive tree. This tree has symbolized in the past ( the olive branch that the dove returns to Noach after its experimental flight from the ark ) that we would rather taste bitterness from the hand of G-d than sweetness from the hand of man. The major part of our penance to Hashem was demonstrating that we now recognize the importance of Torah and of the divine connection it affords us. This enabled us to "bridge the gap" and, once again, enjoy the sweetness of Torah.

May we all merit to 'Tap into Torah' on a regular basis - not just for the sweetness it provides us - but for the service of G-d which we perform by learning his wisdom. May our steadfastness never waiver, but if it does - may our subsequent "gap" be bridged speedily and quickly, amen.

Hatzlacha !

Is the cup half empty or what ?

The difference between the world view of Moshe and Pharaoh can be summed up in the following passuk:
"ראו כי רע נגד פניכם"
"... behold an evil star greets you" [Shemos 10:10]

Pharaoh feels that the Israelites would be foolish to leave, for there is an evil star that rises against them in the desert, a star that signifies bloodshed. Why isn't Moshe worried about the star ? Why does Pharaoh place so much trust in his astrology ?

Despite having his kingdom and country turned upside down by several plagues - some of them too supernatural to contemplate - Pharaoh still thinks that he has the right idea abut how the world runs. He's not all that far off - the evil star does foretell bloodshed. This is where Pharaoh gets caught. He is convinced that if there is an omen of bloodshed that it means that his enemies will suffer.

Moshe isn't worried about the star because he knows the larger truth. Yes - there is an omen for bloodshed - but that won't interfere with Hashem's plan ! Who do you think put the blood star up there in the first place ?! In fact, Hashem does neatly deviate the bloodshed from the Jews to the blood of bris milah.

Pharaoh says to Moshe - the laws of nature are immutable - even your G-d won't save you now ! Moshe calmly responds - even when it seems as if the laws of nature are ranged against us, and even if G-d won't alter the laws outright - Hashem is never bound by those laws.

Every day day the opportunity to choose between Moshe's philosophy and Pharaoh's presents itself. When something doesn't go our way - do we consider it just an unfortunate incident ? A star that just happened to rise against us ? Or can we achieve a slice of Moshe rabbeinu's emunah ? We might not know why it happened but it is certainly all for the grandest master plan there is.

Hatzlacha !

What's Your Destiny ?

Hashem tells Moshe that despite having several names ( Avigdor, Avi Socho ... ) He will only refer to him by the name that the daughter of Pharaoh gave him. The medrash comments on the resulting lesson of the awesome power of gemillus chasadim. Because of her mesirus nefesh, Bisya bas Pharaoh merited to name Moshe Rabbeinu.

But why does a name mean so much ? "A rose by any other name would still have thorns ..." or something, right ?

If Moshe's name is really "Drew" - because he was drawn from the water then, as the Kli Yakar points out, the proper grammar conjugation of Moshe should be 'Mashui'. But it isn't. Moshe's name actually reflects his destiny - which is why Hashem was so upset at him for refusing to accept his role as the harbinger of redemption - Moshe means the drawer or 'One who draws' because he was destined draw the people out of mitzrayim.

And all this was made possible by the courageous acts of Bas Pharaoh. She went down to the Nile to toivel, having been disgusted by the idolatry that was redolent in her father's house. She saw a Jewish child, and under sure pain of death, raised him as her own! For this act of chessed and bravery she is given a glimmer of ruach hakodesh that names Moshe Rabbeinu - who in turn now possesses a destiny to free the entire nation !

In this light we must reflect - what important decisions have come our way ? How did we fare ? Maybe, just maybe, we will have the opportunity to be in the right place - propelled by our desire to do the right thing - and set up an event cascade that will result in the final redemption, bimhayra beyameinu, amen.

Hatzlacha !

In The Best Of Times and The Other Times ...

When making the grand impression on Moshe, Hashem chooses a nondescript thorny shrub to appear out of. Couldn't He have chosen a more stately botanical entity ?

Rashi tells us that no, He couldn't have - because this was Hashem's way of showing us that He also participates in our sorrows. Simply put, this means that when His people are being enslaved Hashem will not flaunt honor and majesty, but rather, make do with something more humble.

The Kli Yakar, however, suggests two explanations that are very far from this one.

What Rashi may possibly be hinting at is the desire of Hashem to convey information about this current crisis to Moshe. The thorny shrub actually symbolizes Pharaoh and the Egyptians and the fact that it wasn't consumed is indicative of the staying power Hashem will grant the Egyptians to withstand all ten plagues !

Alternatively, the thorns represent the discord found amongst the Jewish nation ( as was evidenced by the incident with Dosson and Aviram that sent Moshe fleeing Egypt in the first place ) and the crackling of the fire is meant to represent the subtle whisperings of lashon hara !

What message is Hashem giving Moshe ? What about hope ? What about believing in the people he is going to be sent to redeem ?

Possibly this is the most important lesson to absorb. Especially for an up and coming leader of the Jewish people.

There are always troubles. The national destiny of the "chosen" people is one that is marked out for suffering. But that shouldn't convince us that there is no G-d, chas veshalom. The opposite is true. This revelation at the burning bush is instructive for just that reason. It is precisely when we are outnumbered, bruised and (seemingly) hopelessly enslaved that Hashem's hand in the world is felt the most. You see, any other nation wouldn't survive this kind of treatment - they would just turn over and die. But the Jews, Hashem's people, live on - this is the greatest revelation of our G-d.

This is also the message Hashem seeks to impart to Moshe when they speak. "I will be with them in all their troubles" says Hashem.

And what of the people ? Why appear in a bush crackling with the fires of lashon hara ? Because this too is a powerful testimony, not just to Hashem but also to His people.

The story is told of a man who turned to bitterness by his horrific experiences in the holocaust. He remarked by way of explanation, that he saw, in the camps, a man who charged half a slice of bread for use of his smuggled siddur. When he saw such contention and selfishness, the bitter man just turned off. What he didn't focus on, however, was the line of people who would sacrifice their bread for the opportunity nonetheless. It is specifically through our small-mindedness and contentiousness that our nobility shines through. Not in the display of these negative traits - but in the strength of character that is displayed in rising above them.

Let us learn from this example. Let us, when faced with adversity, struggle to see Hashem's hand - specifically in our troubles. And let us be shining examples - not of the fires of slander and negativity - but of the shrub that continues to exist and thrive despite being beset by this plague.

Hatzlacha !

Do I Count ?

A rather radical transition takes place for the Jews in this week's parasha. They go from royal kin to a rather low caste in Egyptian society.

Both Yaakov and Yosef foresee this downshift and prepare for it in their own ways.

Yaakov, before going down to Mitzrayim, sacrifices "zevachim" in Beer Sheva [see Bereshis 46:1]. And Yosef, on his deathbed, commands his children with the following haunting message.

" .... V'E-Lokim Pakod Yifkod Eschem ...." [Bereshis 50:24]

Literaly, "Hashem will surely remember you ...". But the word "Pakod" isn't just remeber - that would be "zachor". The word "pakod" means remembering enough to count. It's as if Yosef is telling the Jews that they will not only be the subject of divine nostalgia, so to speak, they will actually currently matter to Hashem.

This is Yosef's command to the Yidden descending into galus and this is the heralding cry we still need to march to. The much spoken about "Jewish Continuity" isn't an issue of whether future generations will be Jews. Yosef Hatzaddik taught us that in reality, the issue is whether we are Jews. If we live our lives so our children can be Jewish we are actually showing our kids that we are "setting them up" into a system. But, if we live life as Jews because we believe that we count as Jews then our children will, be'ezras Hashem, be filled with same strong self identity as Yidden as we are.

Hatzlacha !

Wagons Of Righteousness

When the brothers come back to Yaakov with news of Yosef's continued existence and success in Egypt - Yaakov is unwilling to believe them. Only once he sees the "wagons" that Yosef sent along for the journey does Yaakov's spirit return.

What was it about the wagons and what, exactly, didn't Yaakov believe ?

The question is discussed by many authorities. Most agree that Yaakov had no trouble believing that Yosef was alive. What he doubted was the quality of his life - was Yosef spiritually intact or had he lost much of the stature he had held in Yaakov's house. Twenty two years in the hedonistic, idolatrous culture of Egypt could certainly do that to you.

The Kli Yakar suggests ( based on the Medrash ) that the wagons were an allusion to the last mitzva that they had learnt about together, the Calf of the Severed Head ( עגלה ערופה ). The wagons symbolized this by indicating that Yosef observed the commandment to escort his guests - a commandment that is derived from the statements required of the beis din in the case of the Calf of the Severed Head.

Rav Zev Leff discusses the implication of the wagons as a vehicle for decending to Egypt. By Yosef sending enough wagon space to transport Yaakov and all his possessions - Yosef is hinting that he knows that the key to maintaining high spiritual standards is to insulate yourself against the outside world with your own 'daled amos' of yiddishkeit. And if need be, transport them with you, wherever you go.

I would like to offer my own humble suggestion. Self Identity. As the Viceroy to the emperor - Yosef would be completely within his rights in sending whatever inferior transportation to pick up his father and maintaining the best for himself - after all - he has the honor of a throne to uphold. As viceroy - that logic is sound. As a Jew - he has an obligation to his fellow Jews and certainly his father. By sending the very best wagons he had - and making due with less in the meantime - Yosef demonstrates that he has not forgotten who he is. A Jew. With the responsibilities incumbent therein.

So when life finds us in our own little 'Egypt', when we have to live with our public face forward - we must never see that face when we look in the mirror. To ourselves, we must always be our true selves, a Yid.

Hatzlacha !

Lights, Camera ... More Lights !

As we light our menorahs and gaze beyond the lights into the darkness outside ... remember - that only takes one little candle to dispel the darkness.

But in order to work it has to be real. A picture of a candle just won't do it. A fantastic sculpture with perfect likeness and coloring - also won't get the job done. It has to be real.

For our Torah learning to give 'light' and meaning to our whole day - it has to be real. Borne of a true desire to serve Hashem by connecting to his words. But if we can manage this little slice of 'lishma' - it can make a major difference. Like the difference between a walk in the dark and a walk with a lighted candle.

May we all be zocheh to illuminate our days (and nights) with the words of the Holy Torah and may our dedication to this lofty goal hasten the geulah sheleimah, amen.

Hatzlacha !

Ruling : A How To Guide

The Torah describes the episode of Yehuda and Tamar as an interlude between the selling of Yosef and the events that would bring about his ultimate redemption from slavery.

Rashi, quoting the Medrash, teaches us that Yehuda was effectively exiled for failing to suggest that Yosef should be returned to their father unharmed. It was during this exile that the events with his sons and Tamar transpired. Following this incident, we can see that Yehuda is once again accepted into his brothers' midst. He even rises back to his position of leadership – as we see when he is appointed responsible for Binyamin in the second Egypt expedition (to barter for grain during the famine).

What did Yehuda learn – or what atonement did he perform – through his misadventures with Tamar ?

When Tamar seduces Yehuda, she takes from him three items as collateral – against his promise of payment. His staff, signet ring and cloak. Taken at face value, these are items of both practical and personal value to Yehuda and he would be sure to redeem them with his promised payment. On a deeper level, points out the Kli Yakar, these are highly symbolic items – and the key to Yehuda's personal redemption and rehabilitation.

The signet ring represents the bris that Hashem has signed into Yehuda's flesh (and every Jewish male since). Hashem is telling Yehuda – through Tamar – that if you will follow your desires you will be giving up or reneging on your covenant with Him. The staff is the scepter of kingship. Certainly, a king cannot be subject to his whims – how can he rule others when he can't even rule himself. Finally, Yehuda is persuaded to give up his cloak – the tzitzis – the symbol of the mantle of mitzvos that we willingly accept upon ourselves. You cannot dedicate your actions to God and to your desires.

When Yehuda charges Tamar with infidelity she merely hands over the items and requests that he realize what he is about to do. Yehuda then has a choice – to remain seemingly oblivious to Tamar's plight and his own level of involvement, or to acknowledge his responsibility for the actions that he committed. With heroic determination, Yehuda rises to the challenge – effectively reclaiming his charge over himself, his actions and - later - his brothers, as well.

Certainly we can all be inspired by Yehuda's personal redemption to assume a more active charge of whichever aspect in our lives may need a firmer grip and surer hand.

Hatzlacha !!

On Enemies and Friends

When Yaakov Avinu is faced with his marauding brother and his 400 troops, he pleads with Hashem for assistance. The wording of his tefilla, however, gives us a fantastic insight into how Yaakov perceived the danger.
"הצילני נא מיד אחי, מיד עשו" "Save me please, from my brother, from Esav"
[Bereshis 32:12]
The straight understanding – as explained by Rashi [ad loc.] – tells us that Yaakov is mentioning the exceptional cruelty with which Esav is pursuing him. Not only is he employing his famed 'Esav' qualities by hunting them down with intent to kill – he is also ignoring their brotherly status, a double wrong.

Homiletically, however, the seforim kedoshim explain that what Yaakov is doing in the prayer is enumerating the possible outcomes and davening for salvation from each one. Possibility one – Esav catches up to them and acts out his 'Esav-ness', i.e. kills them – an undesirable outcome. Possibility two – Esav catches them and does not want to harm them at all ! Rather, he wants to rekindle his brotherliness with Yaakov. By mentioning this in his tefilla, Yaakov is teaching us that this is an equally undesirable outcome !

When it comes to the physical well being of his family – he is concerned lest Esav attempt to harm him. When it comes to their spiritual wellbeing, however, Yaakov Avinu is more afraid of Esav's friendly overtures.

A friend is a person whom you trust implicitly to look out for what's best for you. A real friend will do just that – with one major caveat - his assistance and caring will be colored by his own opinion. A simple friend would make sure that you had what you needed. A righteous friend might look out for your neshama. A wicked friend, however, will try to get you to join in his corruption. This isn't malicious – on the contrary – he is trying to perform in a friendly manner and 'hook you up' with whatever evil he is currently involved in ! The results for you are, understandably, disastrous.

Having an enemy is dangerous because it means that someone wants to do harm to you and yours. Having a friend like an Esav can be just as bad. When Yaakov Avinu begs for salvation from this confrontation – he is clearly begging against both of these outcomes.

Hatzlacha !!

Truth ? Maybe. Emes ? Definitely !

When we see Yaakov Avinu, paragon of truth, deliberately obscure this truth in order to receive the berachos from is father we may have been a bit confused. However, when we find that the same Yaakov takes steps to insure that the sheep born into Lavan's flock will end up in his (Yaakov's) pocket we know our confusion is well justified !

In other words, why does Yaakov, who is the patriarch that served Hashem by perfecting his dedication to Emes, seem to dabble a bit heavily in truth's evil twin, trickery ?!

When Esav claims that Yaakov had used subterfuge to secure the birthright the Torah uses the term "מרמה", trickery. The Targum ( translation and running commentary to the Torah written by Onkelos, a contemporary of the authors of the mishna ) however, translates the word as "בחכמאה" namely, in a wise way. When Lavan does a deed of trickery the Torah uses the same term to describe his activities ( "למה רימיתני" ). There, though, the Targum happily condemns Lavan's actions with the term of "שקרת בי" - you've lied to me.

Based on this discrepancy, Rav Yerucham Schwab ( as quoted in the Maayan Beis Hashoeva ) postulates that there is a big difference between the seeming half truths of Yaakov and the sins by omission of Lavan. While Yaakov's actions seem to deviate from the literal truth - they are actually directed towards a higher, broader Emes. When he takes the brachos under disguise, Yaakov is - in fact - only taking what is rightfully his - after all, he bought the birthright ! When Yaakov manipulates the birthing sheep to produce ones with the markings he requires - it's only because Lavan is trying to cheat him out of twenty years worth of paychecks !

Sometimes the path to the straight truth has a few curves. Just like a steep mountain trail - it can twist and turn so much that you might find yourself moving in a direction that is the complete opposite of the one you are supposed to be going. If you stick to the trail, however - you will find that it curves back towards your objective. Yaakov, who served Hashem by a dedication to the ultimate, higher goal of Emes - was well versed in negotiating these curves to arrive at the loftier goal of real truth.

Hatzlacha !

To Each Their Own Struggle

Yitzchak Avinu and Rivka Imeinu remain childless for the first twenty years of their marriage. Undoubtedly, they both davened pretty hard for the blessing of a child. The passuk explicitly points out that Hashem answered Yitzchak Avinu's teffila and granted them children. [ see Bereishis 25:21]

What about Rivka Imeinu's teffilos ?

The gemara [yevamos 64a - quoted by Rashi ad loc.] explains that the prayers of a tzaddik who is also the son of a tzaddik are greater than the prayers of a tzaddik whose father was wicked. Rivka's father, Besuel, was wicked, while Avraham - Yitzchak's father - was righteous.

But why should that be the case ? Doesn't the gemara teach us that a sincere Baal Teshuva is possessed of such a high level of holiness that even a completely righteous individual may not stand in his place ? The teffilos of a tzaddik ben rasha should be higher !

It's true, that the tzaddik ben rasha has made great strides in his personal development. The road from the household of sin to the halls of righteousness is certainly long and arduous. But that's just it - it's arduous - but also obvious. While the baal teshuva guards himself against relapse - the tzaddik ben tzaddik must guard himself from an even deadlier foe - complacency.

How easy would it have been for the son of the greatest righteous man of the generation to simply content himself with living in his father's household and being "just a good boy" ? How many FFB's are just happy with status quo ?

Yitzchak Avinu wasn't.

He was a sincere tzaddik in his own right. And having risen up, despite the most powerful yetzer hara of stagnation and complacency, certainly accounts for why his teffilos carried special merit.

And us ?

We must ask ourselves - are we also fighting complacency and the lethargy to resign ourselves to our religious status quo ? Could we fight harder ?

Our Finest Hour

The Torah goes to great length to record the story of Eliezer, servant of Avraham Avinu, who was sent to find a wife for Yitzchak Avinu. On his journey, Eliezer is the recipient of much divine assistance, including a complex conditional test that he planned to give the prospective bride, which is miraculously passed. And when Eliezer finally secures the bride, Rivka Imeinu, he describes these miracles to Rivka's family in great detail.

And the Torah records them both. The narrative itself and Eliezer's retelling in Lavan's house. Why ? Surely Hashem isn't getting paid by the word ?!

The Medrash Rabba ( Bereishis 60:8 ) explains that the even the (seemingly) mundane tales of the servants of the Avos ( Patriarchs ) are more beloved by G-d than the Torah learned by their descendants. In other words, the holiness of the Avos had permeated to the extent that even their servants' mundane tasks were on a higher spiritual level than the dedicated holy tasks of their descendants.

I would like to offer a slightly different take on the wording of the Medrash. It is specifically the description of the tasks of servants that Hashem loves. This is because when we perform lofty spiritual deeds we may feel ourselves to be VIP's on a spiritual scale. The yetzer hara can easily sneak in to our motivations and inject haughtiness and pride into them.

When we are servants however, there is no place for haughtiness and pride - and our actions are purer. Even our mundane actions, when viewed as the fulfillment of the will of our Master, take on an aura of spirituality that is unparalleled.

Let us examine our actions and attempt to do one thing a day - holy or mundane - with the intention that we are just simple servants of Hashem - dedicated to Him completely and hanging upon His word.

Hatzlacha !

The Mark of A True Tzaddekes

When Eliezer goes to the well to find a wife for Yitzchak, he sets a condition for himself. "If the girl tells me that she will give both my camels and I to drink - then she is the one for my master, Yitzchak."

(Additionally, there was another condition set by Avraham Avinu, however. She must be descended from his family.)

So Eliezer goes to the well and sees Rivka - she passes the "drinking" test and offers to draw water for Eliezer's camels too. And then the passuk describes that Eliezer stands waiting with baited breath. What, is he waiting for her to describe her family now, to fulfill Avraham's condition? No, because we learn that her lineage was 'proven' when the water rose up to her.

So what's he waiting for?? She's proven herself on all counts, right ? Wrong.

It was the actual drawing of the water that was a final condition. Once Rivka had promised Eliezer that she would draw water for his camels ( quite the promise ! ) Eliezer just had to wait to see if she would follow through. Anyone can make large and grand gestures of chessed - the mark of a true tzaddekes is the follow through.

And thus, as soon as Rivka is done drawing, Eliezer gives her the jewelry and thanks Hashem for guiding his mission to fulfillment.


Hatzlacha !

What Are Friends For ?

"And Hashem appeared to Avraham on the plains of Mamre ... "

Rashi points out that Mamre had the unique zechus to host this revelation because he gave Avraham good advice regarding the bris milah. Prompting the inevitable question - why would Avraham Avinu, who had tracked across continents following the word of G-d, need someone else's advice regarding a commandment ? Hashem said to do it - so he will. period.

Many answers have been given to this classic question. An approach that we can all learn from, however, postulates as follows.

Avraham was meant to view the bris as a test. He would have to find some struggle to overcome and perform this mitzva. A struggle that Avraham was well versed in winning was the struggle against popular opinion. He is called "Ivri" ( lit. "the Hebrew" but figuratively "the one from across the river" ) Avraham stood against an entire polytheistic culture and proclaimed the belief in one G-d - even to the pain of death !

It was this struggle that Avraham thought he had to overcome - to perform what would be taken as self mutilation is certainly different - and to do it for the sake of Hashem's mitzva would be a making a real stand against the pagan world. But only if they knew about it. So Avraham contacted his old war buddies ( see war on the four kings ) and told him what he would do.

Mamre is the only one that saw that Avraham's approach was wrong. For this mitzva - a bris - a covenant - a personal sealing of an almost intimate relationship - no public stand was needed - and that's why Mamre suggested he should go through with it.

Hashem must have agreed with Mamre's reasoning - that's why he revealed Himself to Avraham in Mamre's plains.

And what can we learn from this ? There is a time for making a public stand and there is a time for quiet personal conviction. Sometimes we need an outside perspective to clue us in to which is which. Our job is to seek out and maintain friends that will help us in this lofty mission called life.

Hatzlacha !

Why Not ?

When Avram Avinu successfully defeats the armies of the four kings and rescues his nephew Lot, he also rescues much material wealth that had belonged to S'dom. When the king of S'dom invites Avram Avinu to 'help himself' to the spoils Avram Avinu declines rather forcefully, saying that he shall not take even " ... a string or a shoelace ..." from the spoils.

Why not ?

We find that Hashem had promised Avram Avinu great wealth. Wouldn't it seem like Avram Avinu is rejecting Hashem's gift by turning down the king of S'dom ? Moreover, Avram Avinu does accept gifts of substantial wealth from Pharoah and Avimelech, two kings who are no more saints than the king of S'dom.

The key to unlocking this mystery lies in a mishna in Pirkei Avos and an idea presented by Rav Eliyahu Dessler, zatzal.

The Mishna, in the fifth chapter of maseches Avos, gives us an uncommon insight into human character and it's perversion by the people of S'dom. It states; "He who says what's mine is mine and what's yours is yours - is of medium character ( neither righteous nor wicked ) and some say his is the character displayed by the people of S'dom." The simple understanding is of someone who respects other people's property ( and is thusly not wicked ) but has not progressed to the level of righteousness where he sees his own property simply as a means to help others. Beneath that, however, is an understanding of human nature. All people are either givers or takers, says Rav Dessler, and more frequently, combinations of the two. In S'dom - they were strictly takers. They had town ordinances that prevented acts hospitality - because it was antithetical to their philosophy - which was to take. That's why the people of S'dom were so obsessed with ownership - what's mine is mine and what's yours is not yet mine ( otherwise known as yours ).

But possession is not the only way to "take". Sometimes I can actually give but still be taking. If I give you an item but constantly remind you of my largess and use it as a bargaining chip ( "well since I've given you such and such - you should definitely sell your product to me at a discount" etc. etc. ) I have, in fact taken from you and not given to you.

This is why Avram Avinu does not take money from the king of S'dom. If the king of S'dom were giving it outright it would be one thing - but he isn't. He is attempting a classic S'dom move - to gain fame and influence by being known as 'The man who gave Avram Avinu his start'. It is for this reason that Avram Avinu refuses him - True, Hashem promised Avram Avinu great wealth - but Hashem gives and his messengers would do the same.

How do we measure up in our personal interactions ? Are we worthy of being descendants of Avram Avinu ? Or are we, sadly, echoing the philosophies of S'dom ?

Have a great Shabbos ! And Hatzlacha !

Adrift In Our Very Own Ark

In order to determine if the waters of the flood had sufficiently receded, Noach sends an ambassador out into the world - the dove. When the dove returns with the olive branch - Noach knows it is safe to venture outside.

There are several unexplained points.
1. Even after Noach receives this information he patiently waits for Hashem to release him from the ark and give him permission to leave. So why send the dove ? What would sending the dove accomplish ?
2. Where did the dove get the olive branch ? Weren't the trees destroyed along with the people ?
3. The Ramban, quoting the medrash, actually says that the olive branch came from Gan Eden. According to this medrash - how would this signify dry land to Noach (which was the entire reason the dove was sent out to begin with) ?!?

What was Noach doing in the ark for a year ? Feeding the animals ! Why would Hashem put Noach through all that hard work just to save him from the flood - couldn't he just have sat back on a deck chair and watched the waves ? No ! The time spent in the ark was a personal rehabilitation for Noach - he had to dedicate his time to others to become worthy of being saved.

So how worthy is worthy ? ( i.e. when was Noach's rehabilitation sufficient ? ) When he managed to reverse the process that brought on the flood to begin with.

The generation that was condemned by the flood had "...destroyed the ways of all flesh upon the earth."[Bereshis 6:12] Even the animals were immoral because of the pervasive influence of the corrupt society. In order for Hashem to know that Noach had managed to earn his salvation - he had to influence the animals on the ark to a high level of holiness - the opposite of corruption.

So the purpose of sending out the dove wasn't only to see if the waters had receded - it was to see the reactions and interactions of this bird, that had been positively influenced by Noach for a year, with the new world. When the dove returns with the olive branch, Noach knows that he has been successful in his personal redemption - for no corrupt animal would have returned with a bitter branch that signifies trust in Hashem ( see Rashi Bereishis 8:11 ). And the medrash that says the branch was from Gan Eden is emphasizing how powerful Noach's reformation was - that it reached the levels of perfection in service of Hashem that are only associated with Gan Eden.

And what lesson remains for us ? Every day there people that we influence ( friends, family, etc. ) just by being around them. Are we contributing to their levels of holiness - or chas veshalom, the opposite ? Let us take inspiration from Noach and set to work - not only on our own spiritual achievements, but on the achievements that we can inspire in others.

Hatzlacha !

The Arava : Sins or Supplications

The day of "Great Hoshanna" is almost upon us. If we notice, the major player of the day is not the beautiful esrog ( compared to a scholar filled with torah and good deeds ) or even the strong Lulav ( compared to a scholar who has, at least, Torah study to his credit ) rather, the plain arava – with no merit and no redeeming factors ( it has no fragrance – to indicate good deeds, nor does it produce sweet/or any fruit – to indicate Torah study ).

Why the arava ? Let us offer a few suggestions.

Firstly, the sifrei mussar speak about the Arava's symbolic meaning ( of a Jew with no merits ) as being apropos for us. In the final calculation can we really stand before G-d and declare that we have righteous actions to our credit ? On Hoshanna Rabba - the day that the final notes are being made in our judgment for the year to come – we come before G-d with humility and declare ourselves aravos, and pray mercy and salvation from Hashem. Not because we deserve it but because He is the great redeemer. " ! אנא ד' הושיעה נא "

Secondly, the Sefer Toda'ah quotes the idea of our sages, that the arba'a minim are also compared to parts of our body. The arava is meant to compare to lips. It is extremely fitting, then, that we take the species that resembles our mouth and use it to offer our prayers to Hashem on this awesome day. This is why the Ushpizin guest of this day is Dovid Hamelech – the composer of praises and supplications ( that we use our mouth to say ) to G-d.

Thirdly, the art of prayer is compared to water in the passuk "שפכי כמים לבך נוכח פני ד" "Pour out your heart like water, in the presence of Hashem". While all four minim need water to survive, the arava is particularly in need of water. It often grows on river banks to be near a water source. It is the first to dry out when kept out of water. On this important day – we don't want to just pray – we want to epitomize prayer with all of our actions.

Lastly, there are the letters that spell out the word arava ( ערבה ). They could easily be rearranged to spell out aveira ( עברה ). So why do we approach G-d with our sins in hand ? Because it's much better than hiding them behind our back. We know that we are imperfect and when we daven we are beseeching the almighty for mercy and salvation – not justice. At the conclusion of the Hoshannos we actually beat the arava bundle on the ground – signifying our rejection of our aveiros. The letters of aveira ( עבירה ) can also be rearranged – to form the word areiva ( עריבה ) ( pleasant or good ). So how do aveiros become pleasing before G-d ? Through this process of acknowledging them, taking them by the hand ( so as to speak ) and giving 'em a good couple of thwaks on the ground.

May we all be zocheh to own up to our shortcomings, stand before Hashem in pleading supplication and merit having a "gut kvittel", a good note, entered into the book of tzaddikim in our name. Amen.

Our Full Attention

After 40 days of introspection, after an intense two day proclamation of Hashem's sovereignty, after a week's worth of personal self betterment and sincere desire to return, and after an entire day of fasting and praying for the atonement - the cleansing from our past misdeeds - what is the next step in our personal journey ?

Naturally, if we used our time properly and achieved a measure of success in our Elul and Tishrei-so-far, then the real question on our minds is - how do we protect all that we've gained ? How do we prevent the heightened sensitivity to all things holy from dropping beneath the radar into a physicality-induced stupor ? How can we safeguard the "New Me" who is more concerned with my fellow man from slipping into a cynic who is only out for themselves ?

The answer is, of course, Sukkos - but how ?

Well, before our crash course in self betterment, there was plenty of mental energy being focused on our desires, wants and schemes. It is a given that these can prevent one from serving G-d properly. Even once we have emerged, a better person, we have still not directed these energies for good - we have simply denied them their evil application. Enter Sukkos, a holiday that is so filled with mitzvos that it can ( and does ! ) demand our entire attention. We have completed the "סור מרע" and now we are embarking on the "עשה טוב". This is the final part of our reformation - investing in our relationship with Hashem our full attention.

B'Hatzlacha !

The Way We Were

"השיבנו ד' אליך ונשובה חדש ימינו כקדם"
"Return us, Hashem, to you - and we will return, renew our days like they were before"

The greatest miracle of teshuva is a return to the innocent state of pre-sin.

When we do something wrong - we may say we're sorry - we may even mean it - but, generally speaking, we can never become the person we were before the wrongdoing.

Enter the eternal kindness of the Creator. Teshuva is a cooperative venture. When we successfully complete our part ( regret, viduy and acceptance for the future ) Hashem's part begins. In His kindness he really does recreate us into a person - who is startlingly similar to the one we were - with one major difference. The sin is not part of their personal history.

"השיבנו ד' אליך ונשובה חדש ימינו כקדם"
"Return us, Hashem, to you - and we will return, renew our days like they were before"

Gmar Chasima Tova Lekol Klal Yisrael, amen.