Positive Criticism [Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much.]  Parshas Acharei Mos:  The Medrash says that when Iyov heard that the two sons of Aharon died, he became very frightened. Why? Chazal explain that Iyov was afflicted with suffering because when he was an advisor to Pharoh, Iyov did not protest to Pharoh’s decision to throw the Jewish babies into the river. Chazal also say that Nadav and Aveehoo were punished because of the following incident: when Moshe & Aharon were walking, followed by Nadav and Aveehoo, Nadav turned to Aveehoo & asked ‘when will these two elders [Moshe & Aharon] die, and we will finally be able to take over as leaders of Klal Yisroel?’ Of course there is a deep understanding for why Nadav said what he said, and it wasn’t a petty lust for power, but either way, why was AVEEHOO punished? He didn’t say anything, he just kept quiet!? We can learn from Aveehoo a very important lesson, which is that if someone sees his friend doing something wrong, being quiet isn’t good enough; he is obligated to protest. Since Aveehoo didn’t protest, he was killed. So when Iyov heard that the two sons of Aharon died [not just Nadav but Aveehoo also], he understood this concept; silence is admission, and remaining quiet does not suffice. Therefore, he feared that he, too, would be punished because he also had just been quiet and hadn’t protested to Pharoh’s decision. And that is what ultimately happened to Iyov. I am not citing this Dvar Torah to say that we should jump at every opportunity to protest and attend every rally under the sun! We should all follow our Daas Torah when to attend rallies and protests and when not to. But, if we are in a situation where we know protesting a friend or colleague’s improper actions will be under the guidelines set forth by the Torah for when one should protest or give rebuke, let us gather the strength not to be quiet [and certainly not to laugh or encourage], but to speak out firmly for the sake of the glory of Hashem. Parshas Kedoshim: The Pasuk in this week’s Parsha tells us, when one rebukes his fellow Jew ‘ולא תשא עליו חטא.’ The simple explanation is that one should be careful to give rebuke in a way where you will not sin, like by embarrassing him. The Chavas Ya’eer & other commentators explain in a homiletic twist that  ולא תשא עליו’ חטא’  means, don’t raise the sin over him. Don’t say ‘how could you do such a terrible thing, you are such a wicked person.’ Rather, lift him up over the sin. Say ‘you are such a special person it’s not befitting for someone like you to do something like that.’ Perhaps we can take this theme one step further. Not only in regards to rebuking others do we have to be very careful to refrain from derogatory comments and only give positive reinforcement, but also in how we view ourselves. If a person views himself as being a bad person who has sinned in the past, then when more tests come his way, the person might say ‘I’m such a bad person already so what difference does it make if I sin more’. Or, ‘I’m a not a holy person so my learning, davening, & Mitzvos aren’t valuable’. That is a terrible mistake! The right outlook is to say ‘I am a sincere good person. Although I am not perfect and have my shortcomings, I am seeking to grow and change for the better’. With that outlook, when one is tested with challenges one will be able to say ‘no I am not going to give in to the Yetzer Hara because the act that he wants me to do is not befitting someone of my caliber!’ Let us all take this lesson from the Parsha to heart. To always give positive, constructive criticism and for ourselves to always have a healthy self-esteem. This will Iy”H help us overcome a lot of the tests & challenges that the Yetzer Hara sends our way. [Editor’s note: This was Shaya’s motto. Shaya lived and breathed this every second of his life. Always trying to find the good in every person no matter how far they may have strayed from the path. May we all try to find the good in everyone we meet, and thereby bring an aliya to Shaya’s Neshama.]

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Shaya’s 4th Yahrtzeit 5778 This Shabbos will be Shaya’s 4th yahrtzeit. If everyone can take a little time out of their day to do something in his memory, it would bring an aliyah to his Neshama.  You can also share thoughts and memories of Shaya with his family.  Please email 2714bartol@gmail.com.  Thank you and may Shaya’s Neshama have an aliyah.

Forward to a friend  To be added to the weekly Dvar Torah list please email zichronshaya@gmail.com

Positive Criticism [Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much.]  Parshas Acharei Mos:  The Medrash says that when Iyov heard that the two sons of Aharon died, he became very frightened. Why? Chazal explain that Iyov was afflicted with suffering because when he was an advisor to Pharoh, Iyov did not protest to Pharoh’s decision to throw the Jewish babies into the river. Chazal also say that Nadav and Aveehoo were punished because of the following incident: when Moshe & Aharon were walking, followed by Nadav and Aveehoo, Nadav turned to Aveehoo & asked ‘when will these two elders [Moshe & Aharon] die, and we will finally be able to take over as leaders of Klal Yisroel?’ Of course there is a deep understanding for why Nadav said what he said, and it wasn’t a petty lust for power, but either way, why was AVEEHOO punished? He didn’t say anything, he just kept quiet!? We can learn from Aveehoo a very important lesson, which is that if someone sees his friend doing something wrong, being quiet isn’t good enough; he is obligated to protest. Since Aveehoo didn’t protest, he was killed. So when Iyov heard that the two sons of Aharon died [not just Nadav but Aveehoo also], he understood this concept; silence is admission, and remaining quiet does not suffice. Therefore, he feared that he, too, would be punished because he also had just been quiet and hadn’t protested to Pharoh’s decision. And that is what ultimately happened to Iyov. I am not citing this Dvar Torah to say that we should jump at every opportunity to protest and attend every rally under the sun! We should all follow our Daas Torah when to attend rallies and protests and when not to. But, if we are in a situation where we know protesting a friend or colleague’s improper actions will be under the guidelines set forth by the Torah for when one should protest or give rebuke, let us gather the strength not to be quiet [and certainly not to laugh or encourage], but to speak out firmly for the sake of the glory of Hashem. Parshas Kedoshim: The Pasuk in this week’s Parsha tells us, when one rebukes his fellow Jew ‘ולא תשא עליו חטא.’ The simple explanation is that one should be careful to give rebuke in a way where you will not sin, like by embarrassing him. The Chavas Ya’eer & other commentators explain in a homiletic twist that  ולא תשא עליו’ חטא’  means, don’t raise the sin over him. Don’t say ‘how could you do such a terrible thing, you are such a wicked person.’ Rather, lift him up over the sin. Say ‘you are such a special person it’s not befitting for someone like you to do something like that.’ Perhaps we can take this theme one step further. Not only in regards to rebuking others do we have to be very careful to refrain from derogatory comments and only give positive reinforcement, but also in how we view ourselves. If a person views himself as being a bad person who has sinned in the past, then when more tests come his way, the person might say ‘I’m such a bad person already so what difference does it make if I sin more’. Or, ‘I’m a not a holy person so my learning, davening, & Mitzvos aren’t valuable’. That is a terrible mistake! The right outlook is to say ‘I am a sincere good person. Although I am not perfect and have my shortcomings, I am seeking to grow and change for the better’. With that outlook, when one is tested with challenges one will be able to say ‘no I am not going to give in to the Yetzer Hara because the act that he wants me to do is not befitting someone of my caliber!’ Let us all take this lesson from the Parsha to heart. To always give positive, constructive criticism and for ourselves to always have a healthy self-esteem. This will Iy”H help us overcome a lot of the tests & challenges that the Yetzer Hara sends our way. [Editor’s note: This was Shaya’s motto. Shaya lived and breathed this every second of his life. Always trying to find the good in every person no matter how far they may have strayed from the path. May we all try to find the good in everyone we meet, and thereby bring an aliya to Shaya’s Neshama.]

Peace vs. Truth [Editor’s note: As a memory of my beloved brother Shaya, I would like to continue sending out his pearls of wisdom that he has shared with all of you in the past. For some of you this may ring a bell and for others it may appear to be totally new. May the learning of Shaya’s Divrei Torah inspire us to change our ways and thereby give an Aliya to the neshama of our dear beloved Shaya whom we miss so much.]  This week’s Parsha discusses the purification process of a Metzora who has gotten leprosy, often as a result of speaking Loshon Hara. The first step in the process is to go to a Kohen who will determine whether or not it is leprosy. Even if the Kohen is not a Talmid Chachom, there is still an obligation to go to him. Why? One of the commentators [I believe it is the Sakachaver Rebbe] explains that often, a Baal Lashon Hara’s rational is that the lashon hara is true and ‘for the sake of truth, I must expose his actions and tell people about him. In fact the sign of Hashem is emes [truth] so we see emes is very important.’ Therefore, the Torah says, “send him to the Kohen,” regardless of whether he is a Talmid Chachom or not, as all Kohanim are descendants of Aharon who loved and pursued peace even at the expense of emes.  [Aharon at times would even alter the truth for the sake of peace.] Hence, the lesson for the Baal Lashon Hara is that there is something more important than Emes. Granted that Emes is the sign of Hashem, but Shalom-peace, which is the name of Hashem, is a much higher level. May we all internalize this lesson, to realize that although saying the truth is very important, at times being at peace with people takes precedence.

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Pesach and Seder Divrei Torah

Here are some Divrei Torah for the Seder night and Pesach in general:

Dvar Torah I

There is a passuk in davening that bothered me for a long time. The following is the translation of that passuk: “For forty years I was angry with the generation and I said they are an errant-hearted people and they do not know my ways; therefore, I have sworn in My wrath that they shall not enter My land of contentment.” This passuk repeats what Hashem said to Klal Yisroel after they sinned many times in the Midbar, with the “breaking point” being the sin of the Meraglim. When would one imagine these words should be recited?

Probably the first time that would come to mind would be Tisha B’av, when we mourn the destruction of the Beis Hamikdash, as well as our sins which prevent the final redemption. But no, we say these words every Friday night in the Kabbalas Shabbos davening, moments before we usher in the Shabbos queen. At the onset of the happiest and holiest day of the week, we mention one of the worst sins in the history of Klal Yisroel! What is the correlation between Shabbos and Klal Yisroel’s sins?

Here is the explanation I would like to suggest [If anyone reading this Dvar Torah has another approach, please share it with me]:

The Seforim discuss that Shabbos is connected to Teshuva. The root of the word Shabbos is “Shav,” the same root as the word Teshuv, “return.” The six days of the week can blind us from performing our Avodas Hashem. Shabbos allows us to relax from the tension of the week, ascertain our level of Avodas Hashem, and determine which strategies we can implement to help us make the next week a more spiritual one. Hence, we specifically mention the worst sin in our history at the beginning of Shabbos to teach us that Teshuva exists even for the gravest of sins. Especially on Shabbos, we can tap into the essence of the day: doing Teshuva.

Pesach is referred to in the Torah as Shabbos; hence, I believe it has this special ability for Teshuva as well. In fact, one of the themes of Pesach is that we “begin with shame and end with praise.” No matter what one’s background or past may be, there is always opportunity and place for Teshuva.

May we all be able to improve during this shabbos-like Yom Tov. May we merit during this “Zeman Chayrusaynu” to true freedom from our bad habits that bog us down, and to be able to regenerate and invigorate our special relationship with our Creator.

Dvar Torah II

The Seforim explain that the Shalosh Regalim correspond to our Forefathers, and Avraham Avinu signifies the Regel of Pesach. What is the relationship between Avraham’s outstanding performance of the mida of Chesed and Klal Yisroel on Pesach?

I have previously sent out the following Dvar Torah, but I feel it will appropriately answer the above question.

The Pasuk uses the term “vichamushim” to describe Bnei Yisroel’s “appearance” as they left Egypt. There are a number of explanations for what ‘vichamushim’ means:

[1] Only one fifth of Klal Yisroel left Egypt. Four fifths of Klal Yisroel were killed during the plague of darkness, as they were not worthy of redemption.
[2] The Jews were armed with Mitzvos. A question on this explanation is that the Pasuk tells us that on their very last day in Egypt, the Jews were empty of Mitzvos. So what Mitzva did they have now when they left?
[3] Targum Yonasan explains “vichamushim” means each family had “5 tafla.” Tafla means children, so the simple understanding of the Targum is that each family had five kids. A glaring question on this explanation is that from EACH pregnancy the women had [at least] SIX kids. So what then does the Targum mean that they only had FIVE TAFLA??

The Baeir Yosef provides us with a beautiful approach that answers all these questions and combines all three explanations together. He explains that the four fifths of Klal Yisroel who died, were only the Jews age twenty or older who were of age to be punished by the heavenly court. Their kids were certainly not deserving of punishment and were therefore not killed. Thus, there were many orphans who had no parents.The Baeir Yosef suggests that the remaining one fifth of Klal Yisroel adopted all the orphaned kids! That is what the Targum means when he says “5 Tafla,” i.e. five FAMILIES of kids. In addition to their own children, each family adopted four other families so that all the kids of the four fifths of Klal Yisroel who died would have surrogate parents! That was the big Mitzva that they were armed with when they left Egypt!

According to the aforementioned explanation, the Jews did indeed emulate Avraham’s mida of Chesed. Keep in mind that they had no provisions for their own families let alone for the hundreds [according to some calculations] of orphaned children they were adopting! So it was truly a magnanimous act of Chesed.

As Pesach dawns upon us, how can we emulate this noble Mida of Chesed of our ancestors?
We all know that throughout the recent generations there have been many Jews who have not remained committed to Yiddishkeit. They have produced many “orphans,” kids and even grownups, who don’t know anything about the beauty and depth of Yiddishkeit and what our purpose in life is. There are a number of organizations and special people out there to help fix this sad trend. All of the Gedolei Yisroel laud their work and encourage and ask all of us to do our share in this holy Mitzva. We can support these organizations [each person according to his/hers financial situation] AND do our share in bringing these “orphans” close to Yiddishkeit by inviting them to our Shabbos & Yom Tov tables, talking & acting respectably in the workplace.

In the merit of this crucial Mitzva which parallels the Mitzva that Klal Yisroel performed when they left Egypt, may we soon merit the final redemption, speedily in our days!

Dvar Torah III
In Parshas Yisro, Hashem revealed Himself to us on Mount Sinai in an otherworldly way. Following immediately thereafter, Parshas Mishpatim enumerates the numerous laws pertaining to the daily life of a Yid. What is the correlation between these two parshiyos, where in Parshas Yisro we were elevated to an almost supernatural level, and then in Parshas Mishpatim, brought back down to regular mundane life?

Rav Shraga Simmons explains that the 2 Parshiyos are two sides of the same coin; the spiritual high of Sinai is gratifying, but it doesn’t solve the problem of the world in which we live. Spirituality is not achieved by meditating alone on a mountaintop or by learning in an out-of-the-way monastery. Jewish spirituality comes through grappling with the ordinary, elevating the mundane.

Hence, we must learn and practice the halachos of everyday life in order to truly elevate everything we do as we interact in the real world.
What, then, was the purpose of the super high revelation at Mount Sinai?

The answer is that we all need a powerful and spiritual experience to boost ourselves. It gives us the knowledge and conviction that we are on the right path doing what Hashem wants us to do. The Rambam likens it to one trudging along in a dark and rainy storm, lost, unsure where to go and what to do. Then, there is a sudden flash of lightning-it doesn’t last long and doesn’t come often-but it illuminates the path on which he is traveling, showing him where to go. That was the purpose of the revelation at Mount Sinai. And now, once we have witnessed that “illuminating light” we must channel its inspiration into our daily lives, trying to elevate all the “mundane” things we do.
We find this theme on Pesach as well.
Why do we call the second phase of the Seder “Urchatz,” which literally means “AND washing,” instead of “Rachtzah [washing]?” The Author of the Hagada is teaching us that this washing immediately after Kadeish is very much connected to Kadeish. How so? We start off the night and the entire special Yom Tov of Pesach by sanctifying it with the Kiddush blessings over wine. This gives us the opportunity to tap into the very special holiness of Pesach and the ability to feel truly awesome and holy. To continue this holy atmosphere, we must immediately afterwards be exacting in our adherence to halacha. Hence, it’s called AND washing, to teach us that this halachik technicality is very much connected to the Kadeish that was right before it!
[The above Dvar Torah I heard from Rabbi Dovid Gottlieb but I don’t remember the source he was quoting.] Let us try to work on learning and practicing Halacha, even when we don’t always feel Hashem’s presence, and thus truly elevate our daily lives. May we soon merit the final redemption, where the awesomeness and holiness of Hashem and his Torah will be revealed and felt for all eternity.

Dvar Torah IV
I heard a nice vort from Rabbi Frand regarding the meaning of the song we sing at the end of the Seder “Echad mee yodayah, Shinayim mee yodayah…” If one were to say “Nine Eleven,” one would immediately associate that with September 11th, 2001, the day the World Trade Center (Twin Towers) were destroyed. If one were to say the date of your birthday, you would immediately say “that’s my birthday.” The same is true with your street address, phone number, and any other number that has much significance to you.
Hence, the explanation in this song is that after such an uplifting holy night of Kadeish, four kosos, Magid, Seudas Yom Tov, Hallel…., we should hopefully be on the level to immediately associate the regular numbers with spiritual topics & ideas. What does the number one mean to me? The only thing I associate with one is the Ribono Shel Olam. The only thing I associate the number two with is the luchos. The only thing I associate three with is the Avos…

Dvar Torah V
The Torah refers to Pesach as the “Chag Hamatzos,” whereas we call it “Pesach.” Why the difference in language?

Rav Levi Yitzchok from Berditchev explains that we know that Matza symbolizes the fact that we were in a rush to leave Mitzrayim without waiting to let the dough rise and with no other provisions we followed Hashem into the Midbar, trusting that he would provide for us. So Hashem in the Torah lovingly refers to this Yom Tov as “Chag Hamatzos,” praising us for what WE did. Whereas “Pesach” represents that Hashem was pasach/passed-over the houses of our ancestors in Mitzrayim. So we refer to this Yom Tov as Pesach; lovingly praising and thanking Hashem for what HE did for us!

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Thanks for the Pain

This week’s Parsha, Parshas Tzav, details the halachos of the Korban Todah, which is an offering of thanksgiving that people are obligated to bring after being saved from a dangerous situation. The Medrash on Tehilim tells us that there are two aspects of thanksgiving within this sacrifice. What are these two aspects?

The Ksav Sofer explains that the person is obligated not only to thank Hashem for saving him from that danger, but to also thank Him for being put into that situation of danger in the first place! This is because everything Hashem does is for our good, even when it seems to be the polar opposite.

This is a major theme in the Pesach Hagadda as well. The three items we must discuss are Pesach, Matza, and Marror. As evident from the Pasukim, the Korban Pesach represents freedom, the Maror represents the bitter servitude, and the Matzahs represents the dichotomy of both the freedom and the servitude. Rabbi Yonah Sklare suggests that the symbolism of the ‘Seder Sandwich’ where we eat all three together (although unfortunately nowadays we don’t eat the Pesach) is that we are acknowledging that even the bitter servitude was for our good.

Let us all be reminded by the story of the Exodus, the story of the Megilla, and so many other stories throughout Klal Yisroel’s history where we WERE able to see the full picture, that there is ALWAYS a full picture where all the suffering is really unadulterated goodness from Hashem. May we merit to see the days of Moshiach when we will proclaim the bracha of Hatov Vihameitiv on bad events, acknowledging that everything we had to go through was one hundred percent for our benefit.

{Editor’s note: I saw a beautiful quote that captures this dvar torah;
DIFFICULT ROADS OFTEN LEAD TO BEAUTIFUL DESTINATIONS.}

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Reaching for Greater Heights & The Power of a Compliment

When the the Jews came to donate for the Mishkan, the Pasuk tell us that the men came ‘על’ the women. The simple meaning of ‘על’ is that the men came “with” the women. Homiletically, the Chidushai Harim explains that the men were “above” the women in their spiritual level. Why was this the case? He explains that we know that the donations to the Mishkan were an atonement for the sin of the Golden Calf. We also know that it was only the men who sinned, but the women refused to participate. And since the Gemara in Brachos tells us that Baalei Teshuva reach heights that even Tzadikim can’t attain, now that the men were doing Teshuva, they reached levels even higher than the women.

Of course, one should never sin with this idea in mind (that he is sinning in order to achieve higher and “loftier” levels). One who sins with the intent that he’ll do Teshuva later is prevented by Heaven from doing Teshuva. But if a person has sinned, he must never give up, for not only can one repent, but through his repentance, he can reach a higher level than he was at before!
Now that we have just experienced Purim, where we commemorate the Jews re-accepting the Torah and repenting out of love for Hashem [and not just out of fear], let us all try to work on repenting with love for any sins we may have done, and then merit like then to be saved from all the wicked people who seek to destroy us, and merit the final redemption speedily in our days.

{Editor’s note: I read an inspiring story that I would like to share with you.
“What a nice kid,” Mr. Abrams thought to himself. He had just seen one of the Zingbaum children in shul, and the boy had given him a warm smile along with a sweet “Good morning.” He saw the Zingbaum kids all the time and always walked away thinking the same thought about them. “I really should call their mother and tell her,” he thought to himself.
By the time he got home, he had made up his mind to actually make the call. He took the phone book and looked up the number. After four rings, he heard a tired voice answer. “Mrs. Zingbaum?” he asked. “This is Mr. Abrams. I just wanted to tell you that you have wonderful kids.”
There was silence on the other end. It can’t be that I heard what I think I heard, Batya Zingbaum thought to herself. “What did you say?” she asked him.

“I said you have really terrific kids and I wanted to tell you that it’s not only a reflection of all the time and energy you put into them, it’s because of your husband, too. I see him at Avos U’banim and I see him with them in Shul. The connection they have is not that common, it’s really quite impressive.”
After another short silence, Mrs. Zingbaum spoke, but this time it was a totally different tone of voice. She sounded…choked up. “I can’t tell you how much I appreciate this call. Here it is, erev shabbos, and I didn’t have any energy or motivation. It’s been a long week. Hearing what you think of my family has just infused me with a fresh desire to prepare Shabbos for them. I don’t know how to thank you.”
“Don’t thank me,” Mr. Abrams responded. “Just keep up the good work and have lots of nachas.”
Sunday evening, Mr. Abrams’s teenage daughter Leah came home from school. “Daddy,” she cried excitedly, “you’ve got to hear this. Pnini Zingbaum is in my class. She said that because of your phone call they had an unbelievable Shabbos. She said her mother was in a fantastic mood and her parents got along so well. She said it’s never like that, since the financial pressure the family is under always makes the atmosphere tense. But this Shabbos was me’ein olam haba. All because of your phone call.”
All it took was one phone call and a person’s entire Shabbos was changed. Sometimes all it takes is one comment or small smile…
Seen in Shabbos Table Impact by R’ Dovid Kaplan.}

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Simcha in Avodas Hashem

In this week’s Parsha, while Moshe was still in heaven, Hashem told him that the Jews had sinned with the Golden Calf. Yet it was only when Moshe approached the camp and saw the calf and the Jews dancing, that he decided to break the tablets. What changed that only then did Moshe decide to break the tablets, and not once he heard directly from Hashem that they had sinned?

One answer is that Moshe was aware of that they had sinned, but it wasn’t until he came down from Heaven did he then see that they were DANCING with the calf. A person dances when [s]he is happy and filled with joy, so obviously they were enjoying themselves. Now it’s one thing to sin, but when one gets a ‘geshmak’ [pleasure] in the sin, that’s a lot worse, because when you enjoy something you connect to it and become attached to it. That is why Moshe only decided to break the tablets when he came down, when he saw them dancing.

The Seforim tell us that just about all character traits have a ‘tzad hatov.’ Meaning that instead of stunting the character trait that we use in a bad way, we should try to channel it for the good.

Simcha as well works both ways. Studying Torah, Davening, and doing Mitzvos with joy is an extremely important part of Judaism. Not only is it okay to enjoy the Mitzvos that we do, it is an extremely integral part of the Mitzva. All for the same reason that when you enjoy something, you connect to it, love it, and continue to do it.

The holy Seforim tells us that whenever we see the word ‘Hamelech’ [the king] in Megillas Esther, besides for referring in the simple understanding to Achashveirosh, it also has a deeper meaning in reference to Hashem, the King of all kings. Some of them are more easily understood, while others may elude us and require deeper understanding to reveal the meaning to us.

Here’s one of the easier understood ones. The Pasuk says when Mordechai was going towards the palace in sackcloth, ‘he came until the front of the king’s gate for it is forbidden to enter the king’s gate clothed in sackcloth.”

The Pasuk is telling us that you cannot enter the palace of Hashem with sackcloth. Meaning that the authentic highest form of connection to Hashem is not with sadness or fear [denoted by the term sackcloth and the obvious sadness and fear that Mordechai was in at that time] but rather with joy and love for Hashem.

Now as Purim has just passed, let us all channel the special Simcha that is, ‘in the air,’ towards Avodas Hashem. Perhaps this will be [part of] our share in rectifying the sin of the Golden Calf. May we all have a wonderful uplifting year filled with rejuvenation of joy and passion in our service of Hashem.

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Exercising for a Greater Purpose

Parshas Tetzaveh describes the special garments that Ahron Hakohen and his children would wear while serving Hashem in the Mishkan and Beis Hamikdash. On the hem of the Kohein Gadol’s turquoise robe were golden bells that jingled as he walked. The Ramban explains that the reason the Kohen Gadol’s bells rang was to announce his presence to Hashem. Rav Michael Bernstein adds that it would also impress upon the Kohein Gadol to act with the proper respect and holiness in Hashem’s presence.

We understand why the Kohein Gadol must wear this robe while he is in the sanctuary, but the Torah adds that he must wear it outside the sanctuary as well. Why?

Perhaps we can infer from here a fundamental lesson that we can apply to our daily lives. Yes, it’s very important to treat a Shul and Beis Medrash with holiness by davening and learning there, but when we leave it, we are still “on the clock.” Judaism does not merely emphasize the performance of mitzvos; rather, it is about keeping Hashem in mind at all times, and trying to elevate EVERYTHING we do. Whether it be our eating, exercising, sleeping, or reading, the underlying purpose of our actions must be for Hashem’s sake. If we have these proper intentions, Hashem will have much nachas, and will reward us.

We can now understand the need for the Kohein Gadol to wear the robe outside of the sanctuary. The Torah is stressing the point, that regardless of the Kohein Gadol’s location, Hashem’s presence should be felt everywhere.

May we all always keep this fundamental Hashkafah in mind, that we are always “on the clock,” and that even our “mundane” actions can be elevated and incorporated into Avodas Hashem.

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The Effort Counts Too

This week’s Parsha (Parshas Terumah) describess the various vessels that were used in the service of the Mishkan [Tabernacle]. One of them was the Menorah.

The Gemara in Menachos tells us that Moshe had difficulty comprehending how to “construct” the Menorah. After Moshe struggled to make the Menorah and was unsuccessful, Hashem told him to throw gold into a fire. A miracle occurred and the Menorah was created.
If Hashem knew that Moshe would be unsuccessful in creating the Menorah, why did Hashem tell Moshe to put forth effort that would seemingly be for naught?

A fundamental principle concerning Torah study is that not only the Torah knowledge one attains that counts; rather, it is also the effort and exertion that one puts into the learning that is significant.
The great Chofetz Chaim, Rav Yisroel Meir Kagan, cites the origin of the aforementioned principle in the language of the Hadran-the prayer said at the completion of a section of Torah. We read ‘ we [Jews] toil and receive reward, whereas they [the gentiles] toil and don’t receive reward.’

The obvious question that begs our attention, is that even Gentiles receive reward in this world for their actions! When they sell something, they are paid for it, so what does this passage mean?
The Chofetz Chaim answers that the language of the Hadran is that we [Jews] toil and receive reward, whereas they [the gentiles] toil and don’t receive reward. In the business world, gentiles are rewarded for their actions, but only for a finished product. It doesn’t matter how much effort a tailor puts into making a suit; if the suit is incomplete, no one will pay him for the incomplete garment. This is in contrast to the Torah world, where Torah study is what matters. Even if one doesn’t completely understand the Parshas Ha’shavua he is studying, or is struggling with grasping a Gemara or a commentary, that is okay. He will be rewarded for it.
What’s important in Hashem’s eyes is how much EFFORT and TOIL we put into our learning.

Our Sages tell us that the different vessels in the Mishkan [Tabernacle] and Beis Hamikdash [Holy Temple] correspond to the various elements of our lives. The Menorah corresponds to the wisdom of Torah.
Perhaps we can now answer our original question: Hashem specifically commanded Moshe Rabeinu-the one who exemplified Torah study, who received and transmitted to us the Torah, and whose neshama [spiritual soul] is in every Torah Giant- to struggle with the creation of the Menorah to teach us this fundamental principle about Torah study; that it is the effort, and not the finished product, that counts in Hashem’s eyes.

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