PuRiM

In the zemer of Purim- Shoshanas Yaakov, we say “Berosam yachad techeiles Mordechai”. Klal Yisroel rejoiced when they saw the ‘Techeiles- the blue wool’ of Mordechai. The simple meaning is that techeiles is referring to seeing Mordechai wearing the royal garments. What was it about that scene that provoked the feelings of happiness?
You can suggest that the techeiles isn’t referring to the royal garments just rather to the Tzitzis (which have a string of techeiles) that Mordechai was wearing along with the royal garments.
The sin that lead to all the problems was that they ate from Achashvarosh’s party and that they bowed down to the cross. They really didn’t want to go to the party or bow to the cross, but political obligations made it necessary to join. Mordechai didn’t cave in to the political pressure and tried to convince Klal Yisroel not to go to the party. When they saw Mordechai with all the royal glory and fame- being second to the king, still wearing techeiles- his Tzitzis, they realized what their mistake was. That Mordechai was right and that there was no need to sacrifice their mitzvah observance under any amount of pressure. This was a cause for an extra celebration.
Have a frielechin Purim

Shabbos Zachor

In this weeks Haftorah we read the story of King Shaul and his failings in the war against Amalek. When the king of Amalek, Agog- who Shaul failed to kill was brought before Shmuel to be killed the posuk says he was brought “madanos” (Shmuel1 15;32) translated by most, as chained. There is another meaning to the word “madanos” that comes from the word ‘edan’- pleasure or cheerful. Why is that that the Navi used such a word that can be interpreted in two diverse ways?
The philosophy of Amalek is that there was a creator to the universe but all he did was create the world and program it for eternity. His outlook of G-d is that great that he left no room for humans to change or make a difference in this world. The flip side of this is that he wasn’t responsible for any of his deeds and being so was totally free to do as he pleased. While the Torah way is that we all have bechira- free will. Every action we do, can and does effect the universe on a whole. We believe that we can change Hashem and his interaction in this world, by every mitzvah we do we bring Hashem closer and more welcome in his world. Thus we are responsible for all our actions.
When Agog came before Shmuel he showed that he was, at the same time ‘chained’ by a higher force that all his actions were preordained. At the same time his life was all ‘cheerful’ for he was free to do what he pleased.
Taken from Pachad Yitzchok.

Parshas Sheqalim

The Medrish says that the giving of the Machtzis Ha’sheqal was an atonement for the sin of the golden calf.
At the giving of the Torah Hashem threatened Klal Yisroel if they won’t accept the Torah they will be buried under the mountain. The question is asked: Klal Yisroel had said naaseh vnishma, what was the need of Hashem forcing the nation to accept the Torah? One of the answers that is given, is that Klal Yisroel accepted Torah shel bekesav- the written Torah, but were reluctant- and thus had to be forced- to accept Torah shel bal peh- the oral Torah. The Bobover Rebbi explains that the reluctance to accept the oral Torah is what led to the sin of the eigal. When Klal Yisroel saw that Moshe was in heaven for forty days they got scared that he won’t return. Their fear was based that they knew Moshe was the one that brought down the oral Torah but now that he was gone they where scared that that was the end of the process of the Written Torah, and all that was left for them was the Oral Torah which they weren’t so excited to accept and work on. It was this that led them to the grave mistake of the eigal. The atonement was that when they gave a Half Sheqal, they showed Hashem that they were willing to give and toil with, their half of Torah- Torah shel baal peh.
The Oral Torah which was forced upon us at Har Sinai was fully accepted by Klal Yisroel after the miracle of Purim. Klal Yisroel expressing their gratitude to Hashem over the miracle took upon themselves the learning of Torah shel baal peh. Thus leading into the period of the Anshe Kenesses Hagdolah- The Men of the Great Assembly- who were the ones that started the Mishna and Torah shel baal peh (see the 1st mishna in Avos). That is why we read Parshas Sheqalem before Purim for the miracle of Purim is when we expressed our willingness to give Hashem our portion of the Torah- the Oral Torah.

Parshas Mishpotim

Hashem told Moshe to explain the laws of this week’s Parsha “Like a set table”. (Rashi)
My brother (SEB [beshaim R' Grossman]) once told me a beautiful explanation. What one can prepare to eat depends on what utensils he has with him. If he has a knife he can make himself a sandwich, if he has a flame to cook with- more can be prepared, a full oven even more etc. But if one comes to a wedding hall and sits down in his seat and before him the table is laid with three types of forks, three spoons, two knives and three glasses- he knows that whatever they bring out of the kitchen, he’ll be prepared and ready to eat. Rashi is telling us how to teach and give over Torah and Yiddishkiet. For the giving over of Torah teaching is not enough, one must give over a way of life and prepare the student so that whatever comes his way he will be ready with all tools at his disposal.

Story Time

Rabbi Friefeld in his older years was going to the Doctor. Being that he was weak, he was debating if he should get dressed- after all he was a Rosh Yeshiva or he should go in pajamas. He decided on getting dressed but did not put on shoes but rather went in slippers. A talmid asked him what made him decide on his choice of footwear. He answered that he felt that it would not be respectful to his talmidim if their Rebbi was seen in pajamas and a robe. But being that he couldn't tie his shoes it would be disrespectful to his Rebbitzin to have her tie it for him, so he decided to wear slippers.

Rav Shamson Raphael Hirsch Zt"l

I would like to share a thought from Reb. Shamson Raphael Hirsch zt"l- who's yahrtziet is this Shabbos, the 27th of Tevas.
"Other nations habitually are described by the picture of an animal, Yisroel is pictured preferably as a tree. An animal can be killed with a single pressure of the trigger- finger or a single stab of the dagger. But a tree reproduces with every part- the possibility of the continuance of life of the whole. Even if the root is severed, a branch, a twig, a bud, a germ is often sufficient to reinstate the destroyed plant, and save its continued existence" (Shemos 3;18)
The best way to learn about a Gadol and what he stood for is to learn his Torah. In this small piece we see all that Rabbinner Hirsch went through in his life as Rav in Frankfurt. He came to town with all but a small bud left of a tree which was once from the nicest kehillahs in Europe and revived and nurtured it back to its old glory. While leaving all of Klal Yisroel with his eye opening and bright writings. Yehai zichro boroch.

Parshas Shemos

Chazal tell us that Avraham asked Hashem (Brieshes 15;8) “Bameh aidah”- How will I know that my descendents will inherit me? To which he was answered- seemingly as a punishment- “Yoda tiedah” You shall know that your descendants will have to endure 400 years of exile and suffering. The Masai Hashem (the rebbi of the Alshach and Baal Lecha Dodi) explains that the golous Mitzraim wasn’t a punishment but rather Hashem answered Avrahams question. The very first Rashi in the Torah teaches us that Klal Yisroel having the Torah proves that Eretz Yisroel rightfully belongs to us and we didn’t just go to war and kick the Cnanim out of their land. The Torah is like our receipt that we were righteously given the land as an inheritance. Avraham fully believed in Hashem that he’ll have a son, he just wanted that when the nations of the world should realize that Eretz Yisroel belonged to him. He wanted Hashem to give him the Torah- the deed to Eretz Yisroel right then. To which Hashem told him- not as a punishment but rather as an explanation, three things are only acquired through hardships Eretz Yisroel, Torah and the world to come. In order for your descendants to receive the Torah, and with that Eretz Yisroel they will first have to endure the hardships of a exile, be redeemed and be created by Hashem as a nation. The golous is just the path we must embark on, in order to get to the geulah.

P.s. excuse the grammer, spelling its close to shabbos, sorry. Shabbos Shalom!

Chanukah

In ‘Al hanissim’ we thank Hashem for delivering “The strong in the hand of the weak, the many in the hands of the few, the impure in the hands of the pure, the wicked in the hands of the righteous…” The meforshim ask, the miracle of strong and many in the hands of the few and weak is a miracle worth mentioning, but what is the big deal if the victors happened to have been pure and righteous - that doesn’t make the miracle any bigger, so why mention it in the tefilah?

The miracle of Chanukah was twofold, one, Klal Yisroel defeated the mighty Greek empire. “The many in the hands of the few, strong in the hands of the weak…” The second miracle was that the oil that was enough to last one day lasted for eight. Yet we only commemorate the miracle of the oil and not our victory at war.
There are two different types of miracle, one is that we do some kind of hishtadlus- effort however small and Hashem ‘helps us’. Then there is a miracle where we just sit back and leave it up to Hashem to take care of us and our needs. Chanukah has both aspects. The Chashmonaim went out battle physically- even though they were heavily outnumbered they did what they were able and Hashem helped them out. (As opposed to Purim when all Klal Yisroel did was daven.) The miracle of the oil on the other hand was purely by Hashem from start to end.
The Chachomim of the time foresaw that if they institute a commemoration for the miracle, later generations would come and make the mistake and celebrate the unlikely victory and forget what it stood for and that it was all from Hashem. (As can be seen in modern day Israel every sports team is named Macabee.) Instead they gave us the miracle of the oil lasting for eight days as a miracle to celebrate and commemorate. A miracle that we will never be able to take credit, and all generations will thank Hashem.

Maybe we can suggest that is why we mention that the victors of Chanukah were pure and righteous, to remind us in later generations that the war wasn’t fought for our own political benefits and wasn’t won through our involvement. Only we fought for Hashems greatness and only because of him did we defeat the mighty and impure Greeks.

Parshas Vayishlach

As Yaakov was in battle with the angel, the malach said, “Let me go for it's morning" Chazal tell us that he meant that 'it's time for me to sing shira to Hashem'.
The Koshnitzer Maggid asks - If he knew that he has to sing shira at a appointed time why did he pick a fight with Yaakov so close to that time? Wouldn’t it have been smarter for him to fight with Yaakov after he sang shira?
The answer lies in the understanding of who the angel was and what his tachlis- purpose on this world. Chazal teach us that the angel was the 'sar shel Esav' also known as the yetzer horah.
On the last day of creation it says, (bereishes 1;31) "Hashem saw all that he had made, and lo! It was very good." The medrish explains that 'It was good' refers to the yetzer tov, while the 'very good' refers to the yetzer horah. The meforshim explain that life would be nice and calm without an evil inclination, but without any tests we wouldn't be able to grow. Being challenged by the yetzer horah and overcoming it is what makes this world 'very good'. The whole purpose of creation in general and the evil inclination in particular is to help us grow by overcoming the obstacles we are faced with and when we do, the evil inclination has accomplished it's purpose of creation.
Shira is sang to Hakodosh borech hu when a mission has been accomplished. The precise second that the angel saw that he could not win over Yaakov, that in fact Yaakov had overcome the yetzer horah his mission was completed successfully and thus was able to sing shira to Hashem.

Parshas Vayietzai Ponderable Points

Why is it important for the Torah to tell us the give and take between Yakoov and the shepherds about the rock on top of the well and that Yakoov (The 'ish tam') was able to roll it off himself?

Why did Yakoov offer to work for seven years?
(In the Torah we find we find the concept of working for six- days, years and resting the seventh. Shabbos, Shmitta and eved evrey)

Is there a significance that all the Shvotim where named by their mothers? (With the exception of Levi)

How come Yakoov left Lavans house before his mother called for him, as she said she will?