Tag Archives: Torah

November 28, 2011 · 1:58 PM

To Be a Mother or To Be a Wife

Parshas Vayeitzei

“Hashem saw that Leah was not loved as much as Rochel, and He opened her womb; and Rachel was barren”

Question

It would seemingly be sufficient to tell us the that Hashem perceived Leah’s plight and Hashem made her concieve. Why is Rochel’s barrenness mentioned in conjunction with Leah’s story? The verse could have finished with Leah’s fertility confirmed; why the contrast?

Answer

The motivation for children may stem from one of two different drives. One: It may be the maternal instict to bear progeny and to be giving. There is no one more dependent on her than her child. Two: Offspring cement the bond between husband and wife. Children are the indivisible product of two separate humans becoming one, living testimony to that unity.

Both Leah and Rochel desired to be mothers. But their drive differed.  Leah, when naming her first son Reuvain, stated “Now my husband will love me”. Her primary goal in bearing children was to establish a firm relationship with her husband, Yaakov.

Rochel’s conviction was, were she to have no children, “I am as one who is dead.” Her maternal instinct was driving her to seek fulfillment of this purpose in life. Rochel was eventually blessed with children.

Hashem is partial to promoting harmony, especially between husband and wife, it is for this reason that Hashem permits His Holy name to be erased in the Sotah waters. Hashem is prepared to overlook His honor for the sake of peace. Although the Matriarchs were barren so that they develop a deeper relationship with Hashem through prayer for children, Leah’s prayers for children were answered expeditiously. She merited this as she was striving thereby to build a strong relationship with her spouse. Since Rochel’s desire for children was missing that bond-strengthening component, she remained childless longer. That is why the verse contrasts Leah and Rochel “Hashem saw that Leah was not loved as much as Rochel, and He opened her womb; and Rachel was barren”.

Lesson
What can we “overlook” to promote peace? [Especially between couples].

Story

Rabbi Yaakov Kamenetzky (1891-1986) was a high caliber leader of American Jewry, and still was known for his great humility. He especially deplored people rising to his honor when he entered into a room. Reb Yaakov was once attending a convention organized by Agudath Israel and arrived together with Rabbi Shneur Kotler (1918-1982). As they paused just outside the doorway leading into the sumptuously decorated hall Reb Shneur commented “If we go in this way, everyone will stand up for us. Let us go in a side door, so that we do not inconvenience the crowd.” Reb Shneur too ran from honor, preferring to remain modestly in the background.

To Reb Shneur’s utter amazement and incredulity, Reb Yaakov disagreed and insisted on using the main door. This was so out of character that Reb Shneur felt compelled to ask for an explanation certainly, there was something to be learned here.

Reb Yaakov’s response was another brick in the edifice of his home “Our wives are inside. It will give them such pleasure to see us being honored this way”.

Weekly Halacha

One may cut food into simple shapes on Shabbos such as circles, squares and triangles.

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November 22, 2011 · 8:35 AM

G-d Bless Who

Parshas Toldos

It is abundantly clear that Yaakov was destined to receive the Blessings from Yitzchak. Hashem Himself, attached his confirmation and additionally His will is evidenced by Rivka’s prophecy. Even Eisav conceded that Yaakov was the true recipient .

Question

If Hashem indeed intended Yaakov to secure the Brochos, why orchestrate it so awkwardly? Why did Yaakov have to resort to subterfuge to “steal” the Brochos from Eisav, inviting Eisav’s everlasting hatred? Hashem could have directly told, or indirectly inspired, Yitzchok to bless Yaakov.

Answer

Yaakov has to realize that the Brochos do not define his purpose. The Blessings address the physical needs of man, while Yaakov’s role is spiritual fulfillment. These Blessings are merely a tool to assist him in fulfilling his divine purpose. In an ideal world, the physical support of Yaakov’s spiritual pursuits would have been Eisav’s role. (Just as Yissacher was supported by his brother Zevulun). Eisav then needed blessing for the work of his hands with which he would aid Yaakov. To clarify, for Yaakov that involvement in the physical realm is not his real duty, that is why the Blessings were presented initially to Eisav, and Yakov had to usurp them for their true purpose. Perhaps this is why Eisav is always at the ready to overwhelm Yaakov and reclaim his position: It keeps Yaakov from forgetting his own true mission.

Lesson

What is the merely tool and what is the goal in your life?

Story

In a small village in Poland there lived a man called Avrohom. Like our father Avrohom Avinu, he was well noted for his devotion to Hachnosas Orchim, the beautiful way he treated his guests. Avrohom was not wealthy – far from it!- but whatever he had, he was willing to share, with his visitors and the poor.

One day, Avrohom was standing outside his house and noticed a stranger approaching. As was his wont, he inquired as to the wanderer’s plans whilst in town. When the visitor admitted he had no place to stay, Avrohom immediately offered his home. Little did he know that his guest was a beloved Rebbe of many Chasidim. So Avrohom conducted himself in no more than his usal manner. The Rebbe witnessed Avrohom’s extraordinary devotion to the poor and needy.

At the end of a comfortable stay, the Rebbe revealed himself, and blessed Avrohom with riches. “To make it easier for you to continue to help others.”

From that day forward, Avrohom’s fortunes changed. He was no longer struggling for pennies with which to produce a Shabbos meal. His clothing was no longer patched, and he built himself a stately new home. Among the artwork adorning Avrohom’s new walls hung a large golden framed mirror of which Avrohom was especially proud. Other changes too could be seen: Avrohom was no longer on the lookout for people in need of his aid. In fact, he gave strict orders to his staff not to allow requests for help to disturb him from his busy business.

In the fullness of time, the Rebbe returned. Avrohom was excited to host his long ago guest once more. He took the Rebbe on a tour of his home, especially pointing out his prized mirror. “It’s quite a change, isn’t it?” He asked, smiling. “Yes,” the Rebbe replied sadly, “it is quite a change.” Turning from the mirror, the Rebbe asked Avrohom to join him at the window, which was covered with heavy brocade.

“What do you see?” the Rebbe asked, and Avrohom started to tell him about the people passing in the street. The Rebbe continued questioning for some time, until Avrohom said “Rebbe, why are you asking all these questions? Do we not have anything better to do with our time?”

The Rebbe smiled and said “A mirror and a window are both made of panes of glass, yet they function in very different ways. When you looked through the clear glass of the window, you could see your friends and neighbors. When you back the glass with silver, with money, it will reflect only you and your belongings. Avrohom, you with all your silver see things differently, you see your self.” Avrohom hung his head in shamed agreement.

That very evening, Avrohom opened his home to the poor again. He invited the villagers to his home and asked their forgiveness for his uncaring. When the last of the guests left, Avrohom took a knife and scraped some of the silver off the back of his mirror. He wanted the bare patch on the mirror to remind him of the lesson that he had learned.

Weekly Halacha

If a broom handle came off, on Shabbos one may not screw it back on.

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October 27, 2011 · 9:31 PM

Barring a Flood

 Parshas Noah

In the decades leading up to the Flood, mankind deteriorated corrupting its values. They took for themselves unnatural mates. Robbery was pervasive. The divine solution was flood the world with water and begin anew. This was a one time occurrence and Hashem promised Noah never to flood the world again symbolized by the rainbow.

Question One

Why was destruction through water the appropriate response? G-d has many weapons in his arsenal, why choose flooding.

Question Two

Why was man so intimidated by water that Noah was only prepared to rebuild the world after securing a treaty with G-d that never again would water destroy the entire planet?

Answer

On the third day of creation the Torah writes “let the water gather and the earth should be seen” meaning that originally water submerged the globe but by heavenly direction the water found its ways into valleys and trenches, forming lakes and oceans. Borders were now defined barring them entry.

When man overstepped his innate sense of propriety and willfully disregarded natural borders (by bestiality and homosexuality) the repercussion was releasing the restraints on the waters allowing them to flood the Earth. Noah was aware that civilization could descend and repeat its folly and was wary of rebuilding Earth. Hashem promised him never again would a flood wipe out the entire populated world. 

Noah is considered base for beginning to rebuild the world by planting a vineyard. This is readily understandable. Wine leads to the loosening of moral inhibitions, after witnessing the havoc wreaked by permissiveness of his generation, wine should not have been at the top of his list.

Lesson

The outside world attempts to flood our private lives, we must erect barriers controlling its influence on our lives.

Medrash

When Noach planted his vineyard, the Satan asked if Noach would tend this vineyard in partnership with him. Noach agreed. Satan then brought a ewe and slaughtered it over the vine.  He repeated the procedure with a lion, finishing with slaughtering a pig over the same vine.  Man “in his cups” can be compared to these three animals,  When he drinks one cup, he becomes humble and docile as a lamb. As he imbibes two cups man acts arrogant as a lion. With three or more drinks, he will be like a pig, rolling and rooting in his own filth.  

Weekly Halacha

If one can doubt that flossing will cause bleeding, one may floss on Shabbos .

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September 27, 2011 · 2:19 PM

Rosh Hashanah

Two Lessons from Avimelech

The Torah reading for the first day of Rosh Hashanah covers a number of diverse events:
1. The miraculous birth of Yitzchok.
2. The banishment of Yishmael: He becomes ill and is dying of thirst. He prays and miracously a well appears for him in the desert.
3. The pact Avrohom forged with Avimelech: Avimelech asks Avrohom to swear not to harm or do battle against his grandchildren; Avrohom points out that he, Avimelech, has wrongly taken Avrohom’s wells. 

Question 

We easily understand the connection between the birth of Issac and Rosh Hashanah – a time when the books of life are opened. Moreover Hashem “remembered” Sarah on Rosh Hashanah and decreed that she would give birth. Likewise we can readily explain the connection between the saga with Yishmael and Rosh Hashanah. The miracle was performed because of his repentance and the New Year ushers in the “Ten Days of Repentance”. But what has the treaty between Avrohom and Avimelech got to do with Rosh Hashanah? What is the message of this final paragraph?

Answer One

This section begins with an interesting dialogue. Avimelech together with his top military General Pichol state to Avrohom “G-d is with you in all that you do”.  Rashi explains that this refers to three epic recent events in Avrohom’s life. He escaped the destruction of Sodom, fought against four powerful kings, and his wife gave birth in his old age. Avrohom led a life where strangers were gaping in awe. They realized this is a result of “G-d is with you in all that you do” and they wanted to ally themselves to Avrohom. This is appropriate for Rosh Hashanah as we strive to improve ourselves, we should reach for the level where outsiders will comment G-d is with us.

Answer Two

The section concludes “Avimelech and his General Pichol left and returned to the land of the Philistines”. Avimelech was so inspired that he had to meet Avrohom [see answer one] and yet after his engagement, Avimelech returned to the Land of the Philistines, implying that nothing changed in his life. He was the same old Avimelech. This is a message for Rosh Hashanah: We readily become inspired by the special day, but as Rosh Hashanah fades our inspiration evaporates. Lets take something away be it a minute, almost imperceptible, detail.

Lesson

Strive for everything, but don’t forget to improve something. 

Story 

Rabbi Shimon ben Shetach (c. 120-40 BCE) once decided to buy a mule. When he brought the mule from the market, his students went out to see it. They stroked it and petted it and ad­mired it, and then they suddenly dis­covered a little bag hanging down from its neck, hidden in the little bag was a precious stone. The students rushed into the house. “G-d’s name be praised!”, they ex­claimed. “G-d has rewarded your piety. You are a wealthy man now! Our dear master shall know no more want!”.

They showed him the precious dia­mond which they had discovered on the mule. But Rabbi Shimon ben Shetach did not share their excitement.

“G-d forbid, that I take this dia­mond,” he said. “I only bought a mule from that Ishmaelite, and this diamond does not belong to me.”

Whereupon Rabbi Shimon ben Shetach ran to the market in search of the man who had sold him the mule. He found the Ishmaelite and returned the precious stone. The Ishmaelite was amazed at such unheard of honesty.

“Blessed be the G-d of Rabbi Shimon ben Shetach!”, he exclaimed.

Weekly Halacha

One should be stringent to eat “Pas Yisroel” during the “Ten Days of Repentance”.

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September 22, 2011 · 2:55 PM

Repentance from Blessings?

Parshas Nitzavim

After the horrifying admonitions of last week, the Torah comforts us by guaranteeing continuity and restoration of Israel. In fact it is these terrible trials which will influence us to return to Hashem the source of all good. This is the catalyst of our return, as the verse states “when you experience all these matters the blessing and the curse…you will reflect and you will then return to Hashem”. 

Question 

It is understandable how the curses will induce and pressure us to repent, but why the blessing. How do the blessings arouse us into doing Teshuva?

Answer

Catastrophes themselves may cause one to restrain oneself, but that doesn’t constitute Teshuva. Small animals in the face of larger predators, will control themselves from devouring their own prey. Repentance means recognizing that past actions should not be repeated because they take us further from Hashem. This is the meaning of how the blessings are instrumental in Teshuva. It is not by their persuasion to act correctly and reward for good behavior. It is the message they convey, for they indicate the coming closer to the True Good – Hashem.

The Rabbis teach that there is no reward in this world for performance of a good deed. Yet we find the Torah peppered with blessings. In light of the above, we may answer the blessings are not rewards, but indicators that we are on the correct route.

Lesson

The blessings of our lives should also encourage us to come closer to Hashem. 

Story 

A man once came to Rabbi Dov Ber (1700 – 1772), the famed Maggid of Mezeritch, with a question. ”The Talmud tells us,” asked the man, “that ‘A person is supposed to bless G-d for the bad just as he blesses Him for the good.’ How can a human being possibly react to what he experiences as bad in exactly the same way he responds to what he experiences as good? How can a person be as grateful for his troubles as he is for his joys?”

Rabbi Dov Ber replied: “To answer to your question, you must go see my disciple, Reb Zusha of Anipoli (1718–1800). Only he can help you in this matter.”

Reb Zusha received his guest warmly, and invited him to make himself at home. The visitor after observing Reb Zusha’s conduct realized that he couldn’t think of anyone who suffered more hardship in his life than Reb Zusha: a frightful pauper, there was never enough to eat in Reb Zusha’s home, and his family was beset with all sorts of afflictions and illnesses. Yet Reb Zusha was always good-humored and cheerful, and constantly expressing his gratitude to the Almighty for all His kindness.

So one day, he said to his host: “I wish to ask you something. In fact, this is the purpose of my visit to you–our Rebbe advised me that you can provide me with the answer.”

“What is your question?” asked Reb Zusha.

The visitor repeated what he had asked of the Maggid. “You raise a good point,” said Reb Zusha, after thinking the matter through. “But why did our Rebbe send you to me? How would I know? He should have sent you to someone who has experienced suffering…”

Weekly Halacha

One is not permitted to unstaple attached pieces of paper on Shabbos.

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September 15, 2011 · 1:15 PM

Happy to Serve You

Parshas Ki Savo

The Torah discusses at length many curses and catastrophic results that will befall our people. These are effects of failing to properly keep Hashem’s Mitzvos. Ninety-eight curses are enumerated, and the heart shudders when reading through them. Among the curses is the assertion that this outcome develops “in lieu of not serving Hashem your G-d with happiness and a glad heart”.

Question 

Doesn’t this seem an overly harsh consequence for lacking happiness? We are talking about people who performed what they were meant to perform, avoided what they are required to avoid, and such people are punished? One can speculate that perhaps withholding blessing might be more appropriate.

Answer

In Parshas Ki Savo  it is written “cursed is one who doesn’t uphold Torah” Rabbenu Yonah in The Gates of Repentance explains this refers to rejecting even one of the minor Mitzvos. For example one who accepts the whole Torah except Shatnez is called an apostate and is considered as though he has rejected the entire Torah. Imagine a servant who says “I do whatever you want, except I won’t bring you breakfast in bed”. This is a break on his whole servitude.

A person who doesn’t enjoy what he is doing breaks his whole attitude of service. If a person does what he must, and does not enjoy it, is evidently doing it from a feeling of duty. Such a relationship is a strained relationship. It is built only on the power and strength of one party and the submission to that power. Given the chance to release himself he would jump at the opportunity. That is not a true servant.

Conversely, the Arizal says all the exceptional levels he reached in understanding the hidden attributes of Torah was due to his enjoyment in doing Mitzvos.

Lesson

Perhaps more important than correcting particular deeds, let us focus on the relationship we have with Hashem.

Story 

Two centuries ago in Eastern Europe, a kosher set of Lulav and Esrog was difficult to obtain largely due to the local climate. Even when available they were very costly. Communities would pool their resources together in order to acquire kosher set.

Rabbi Eliyahu Kramer – the Vilna Gaon (1720 -1797) once sent his students on a mission to purchase a set of the four species on his behalf. “Spare no expense” he instructed them. That year was a particularly difficult year and they couldn’t find neither a set nor a possible vendor. At long last they heard of a merchant who had a full kosher set. They immediately hurried over to make contact with him. To their dismay he refused all their offers; he was a wealthy man and was not interested in their money.

“So tell us”, the students asked “What will entice you?” The merchant replied, he is prepared to give away the set at no cost, but for this year he will receive the reward in the World to Come for the Gaon’s mitzvah of taking a Lulav and Esrog. The students were stunned by the offer, this is not what they had in mind. After much deliberation decided to go ahead with his plan and completed the “sale”. On returning to the Rabbi they reluctantly told the Gaon about the deal. The Gaon was ecstatic, he taught “All his life he had been striving to perform a mitzvah without any personal intent – solely for the sake of heaven and this was a perfect opportunity”.

Weekly Halacha

One is permitted to wipe a spill on Shabbos (without squeezing) even though the napkin will become stained.

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September 7, 2011 · 11:01 PM

When Lust is Overpowering

Parshas Ki Seitzei

During the frightening antics of battle, a warrior’s moral defenses become weakened. He is now more susceptible to temptation. Seeing women of beauty, the soldier may conjure an irresistible urge to live with them. The Torah recognizing this drowning desire actually permits the soldier to marry the captives.

Question 

This is not the only instance of an overwhelming temptation. The Psalmist says “the Evil one, eyes the righteous, and attempts to kill him, but Hashem won’t leave him in his control” this means, when man’s evil inclination increases, G-d assists him to overcome this passion. Why does Hashem sometimes “permit” the sin and on other occasions help us resist temptation?

Answer

Hashem lets man field his own way, hence the divine method depends on the development of the inclination. If the temptation is of human origin, as is the case with war and battle, Hashem’s says I will not aid to suppress the craving, but since it is unconquerable, I will permit the forbidden. However where the lust is the work of the evil inclination, Hashem says if you do all you can, I will help you defeat the weakness even if it requires supernatural means.

Lesson

The Torah recognizes exceptional circumstances; however barring the exceptional, man can exercise self control.

Story 

Life takes precedence over the laws of Yom Kippur. In a case where an expectant mother whose unborn child smells food and the resulting desire to taste that food is not satisfied, the lives of both mother and child are in danger. Therefore she must be given to eat from that food until she recovers.
The Sages nevertheless attempted to satisfy the hunger of such a woman without violating the ban of eating on Yom Kippur. Two incidents are recounted by the Talmud:
When such a case came before Rebbi (Rabbi Yehuda Hanasi 135-219) he instructed: whisper to the expectant mother that “Today is Yom Kippur.” This was done and the unborn child’s hunger ceased. Rebbi then quoted Jeremiah regarding that child: “Before I formed you in the belly, I knew you…” That child grew up to be the great sage Rabbi Yochanan.
When such a case came before Rabbi Chanina (2nd Century), he gave the same instruction: whisper to the expectant mother that “Today is Yom Kippur” but the fetus did not respond until his mother was actually fed. Rabbi Chanina quoted the words of Psalmist in regard to this child: “Evil ones are strangers to Hashem from the womb” The child turned out to be the wicked Shabsai, he cornered the market on a basic commodity, and then charged poor people exorbitant prices for the food.

Weekly Halacha

One should not sit outside on Shabbos with the intention of tanning, one may sit outside with no intention to tan.

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September 1, 2011 · 7:40 PM

Locating a Rebellion

Parshas Shoftim

The Torah as handed down through the ages was a single unified code. Were it to occur that a sage would be at odds with his local court, the Torah says,“You should rise and ascend to the place chosen by Hashem your G-d.” In that chosen place resided the Supreme Court. They adjudicated any scruples that threatened to fracture this unity and preserved the singularity of the code. A secondary deduction is made from this law: the temple had to be on a mountaintop. As the verse states, “You should rise and ascend to the place.”

Question 

Why is the instruction for location of the Beis Hamikdash, cryptically included within the section of the rebellious elder?

Answer

The Beis Hamikdash was the central focal point of the nation. Thrice yearly, everybody, from the young  to the old, went on a pilgrimage to bask in its aura. Perched on a mountaintop added to its centricity, with all heads looking upward towards this single edifice. The Beis Hamikdash unified the nation physically and spiritually.  The rebellious elder threatens the harmony of the nation. To avoid any splintering factions the Great Sanhedrin established in the temple would deal with the slightest dissent thus sustaining the oneness of the people.

Furthermore it is for this reason, that when the nation was in discord with each other, the temple was destroyed. It is not just that disharmony brought it down, but the temple had lost its purpose.

Lesson

Our synagogues, which represent a micro Beis Hamikdash, should be a communal center fostering unity.

Story 

Once two witnesses came to the Sanhedrin and testified “We saw the moon in its time and the next night we didn’t see it”. Rabban Gamliel accepted them.

Rabbi Dosa ben Horkenes said “They are false witnesses, how can a woman give birth (the new moon is referred as “born”) and the next day still be pregnant? Rabbi Yehoshua said to him, your words appear correct to me.

Rabban Gamliel told Rabbi Yehoshua “I command you to come to me with your staff and your money, on the day Yom Kippur would fall out, according to your calculations of the new moon”.

Rabbi Yehoshua took his staff and his money in his hand, and went to Rabban Gamliel on the day he calculated to be Yom Kippur. Rabban Gamliel stood up and kissed him on his head, and said to him, “Come in peace my teacher and my disciple; my teacher in wisdom and my disciple in that you accepted my words”.

Weekly Halacha

One who does not  have two whole Challos, should use one whole and one cut Challah.

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August 23, 2011 · 8:24 PM

Finance Vs Real Estate

Parshas Re’eh

This week’s Parsha deals with Shmittah as it pertains to money – Shmittas Kesafim. Parshas Behar discusses Shmittah of Land – Shmittas Karkois. The basic structure of Shmittah for money is the same seven year cycle. For the entire seventh year, lenders don’t approach borrowers for the collection of debt. At the conclusion of the seventh year all past debts are automatically annulled.

Question 

Shmittah of loans seems harsher then property in two aspects:

Firstly there is the loss of capital, whereas Shmittas Karka is restraint from earning profit, in fact we are permitted to work the land to prevent loss, with Shmittas Kesafim the lender loses his original outlay.

Secondly it is much harder to suffer a loss when some else reaps the benefits, during Shmittas Karka nobody is gaining at my expense while in Kesafim, the borrower gains from the remission of the debt to the cost of the moneylender.

Why the difference?

Answer

People have a misconception about the purpose of money. There are people who have sufficient funds for many generations but are consumed with amassing more wealth. Others dream of winning lottery jackpots of astronomical amounts. These people treat money as an end onto itself. While in reality money is only a tool, its very essence is its literal power to purchase. In order to drive home that message, the Torah says every seven years all outstanding debts should be cancelled. Therefore capital which has been not yet been transferred into its end goal, should be forfeited. This enforces the transient quality of funds.

Lesson

View money in light of the goals we can achieve with it.

Story 

The chief judge of Rav Chaim Soloveitchik’s beis din, was a great scholar named Rav Simchah Zelig Riger. It once happened that a butcher came into the beis din with a question regarding an animal he had just slaughtered. He had found a questionable infection on its lung and he wanted to know whether or not the animal was kosher.

Rav Simchah Zelig looked at the evidence and then considered the question very carefully. In those days, there were no real options for disposing of non-kosher animals. Declaring an animal non kosher was no simple matter, it involved very great financial loss. Unfortunately, however, Rav Simchah Zelig could not find any basis for declaring the animal kosher.

“Your fears prove true,” he said. “I’m sorry but this animal does have a diseased lung and is not kosher.”

The man sighed as he heard the ruling. He nodded in acceptance and walked out without a whimper.

Three months later, the same man appeared before Rav Simchah Zelig once again, this time to litigate a dispute between him and another person. The disputed amount was a paltry 100 rubles. Rav Simchah Zelig ruled against the man,and it cost him 100 rubles.

He ranted and raved that the Rav did not know how to ajudicate even a simple question. He threatened the Rabbi and verbally assaulted him. The screams were so loud that Rav Chaim heard him and came running. Afraid the man would become violent, Rav Chaim ordered him to leave.

“I don’t understand,” said Rav Simchah Zelig when he was finally alone with Rav Chaim. “Three months ago this man comes into my court. I rule against him and it costs him 2000 rubles, but he doesn’t say a thing. Today he comes into my court, he loses 100 rubles,and he goes wild. It doesn’t make any sense.”

“The amount of money has nothing to do with it,” Rav Chaim replied. “It’s all about winning and losing. In the case of the animal, there were no winners and losers, just a question about a piece of meat that had to be resolved. However, today I awarded someone money that he perceived to be his. People are willing to lose for Heaven’s sake, but they can not handle the fact that someone is getting what they believe is theirs.”

Weekly Halacha

On Shabbos one may open and close a folding chair, bed, stroller, table and play pen.

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August 18, 2011 · 10:04 PM

Serving to … Serve

Parshas Eikev

The theme conveyed in the second paragraph of Shema is acceptance of G-ds commandments. Alongside, comes the enforcement by reward and punishment. The structure of the paragraph is
Part 1: If you listen to my precepts bounty will be your fortune.
Part 2: If you turn away, exile will be your destiny.
Part 3: Meditate on this passage daily, and place this text in your Tefillin and Mezuzos.
Part 4: “in order that I shall increase your days” 

Question 

What is the message of this final verse?

It is possible, this increase of days, is rewarding the compliance in performing the Mitzvohs. If this were the case, one would expect it to have been mentioned earlier in Part 1, together with the promise of our land yielding large harvests, Why the misplacement?
It seems more accurate, that this statement “in order…” is characterizing why we perform the Mitzvos. However the statement is astounding; is the motive for executing the Mitzvos merely so we and our offspring should live a long life?

Answer

Given the opportunity to assist a dignitary, a truly noble aristocratic person is an honor. The ability to please and gratify a truly honorable human is in itself a pleasure. For example, nothing would please us more then to be able to serve the Chofetz Chaim a cup of tea. Moreover, we would be elated, if he further requested, “Next time I visit could you please make me the same tea again”. That would be the best possible consequence of serving him. Thus we have the answer to our question: Serving Hashem is an honor, if we delight in executing the Mitzvohs, Hashem will increase our days. For what purpose? To do more Mitzvohs. This is not a merely payback and reward, rather the result of performing G-ds will is that we will have our days increased thereby having more opportunity to serve Him.

Lesson

The thrill in doing Mitzvohs is just that, the ability to serve Hashem. 

Story 

Rav Saadia Gaon (892 – 942) developed a concept called Repentance for the Righteous in contrast to Repentance for the Sinners. Once while travelling incognito, he stayed at a wayside inn. “Did you see Rabbi Saadia Gaon?” people asked the innkeeper.
“Saadia Gaon?” replied the bewildered old Jew, “what would the great Rav Saadia be doing in a place like mine? Rav Saadia Gaon in my inn? No…I’m sure that you are very mistaken! There was no Rav Saadia Gaon here”
They explained to him how he looks, when suddenly the old Jew held his head and began yelling: “Oy! Rav Saadia, Rav Saadia was here! You were right!! Oy, Oy!” and he ran outside, in the direction that I took. After a short time when he caught up to me, and fell at my feet moaning: “Please forgive me, Rav Saadia. Please forgive me; I didn’t know that it was you!”
I made him stand up and brush himself off, and then said to him, “listen here, my friend, you treated me very well, you were very kind and hospitable. Why are you so sorry? You have nothing to apologize for.”
“No no, Rebbi” he replied, “If I would have known who you are, that you are the great Rav Saadia, I would have treated you differently!”
Days went by, and it wasn’t long before the innkeeper put the incident behind him, trusting that the great Saadia Gaon had indeed forgiven him for his mistake. However, not the Gaon. Rather than forget the incident, the Gaon took some very serious lessons from it, and developed the Repentance of the Righteous. When I think of that old innkeeper I say to myself “Oy! If I had known about Hashem in the beginning of the day what I know now, I would have treated Him differently!”

Weekly Halacha

One is not permitted to lay poison on Shabbos to kill ants.

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