Zechor - Stay Connected - Ki Seitzei 5770

25:17 יז  זָכוֹר, אֵת אֲשֶׁר-עָשָׂה לְךָ עֲמָלֵק, בַּדֶּרֶךְ, בְּצֵאתְכֶם מִמִּצְרָיִם  This weeks Parsha has the Mitzvah of Zechiras Mechiyas Amaleik. The Chasam Sofer in a Teshuva in Even Haezer Teshuva 119, writes a Hiddur Mitzvah or a Chumra of Zechiras Mechiyas Amaleik. A person has this Mitzvah once a year. Why is it once a year, it doesn’t say anything about once a year? The Chasam Sofer brings it down from a Gemara in Maseches Berachos 58b (27 lines from the bottom) אמר רב אין המת משתכח מן הלב אלא לאחר שנים עשר חדש שנאמר (תהילים לא) נשכחתי כמת מלב הייתי ככלי אובד and a Gemara in Bava Metzia 28 (that is brought further down). 12 months is a Zman of forgetting and therefore since the Torah says Zachar that you must remember, so every 12 months you are obligated to Lain Parshas Zachor.

So the Chasam Sofer asks what about in a leap year such as this year? This year where there are 2 Adars, so from last year Parshas Zachor until this year’s Parshas Zachor it will be 13 months. The Chasam Sofer says a person in a year such as this should have in mind Parshas Zachor during the Laining of Parshas Ki Seitzei. When they Lain Maftir many Shuls will announce that you should have in mind for the Mitzvah of Zechiras Maiseh Amaleik and the Mitzvah of Zechiras Mechiyas Amaleik at the time of the Laining. The Maram Shik quotes this as well in Mitzvah 605, the Chumra of his Rebbi the Chasam Sofer.

 The idea of the Chasam Sofer to connect the Gemara in Berachos that was quoted above to the Mitzvah of Zachor is questioned by the Satmar Rebbe in his Teshuva Sefer the Divrei Yoel Teshuva 33. The Gemara in Bava Metzia & Berachos says that Shicha is every 12 months. This is if someone loses something then the finder must announce it for 3 Regalim, one year.  דף כח, א משנה  ועד מתי חייב להכריז עד כדי שידעו בו שכניו דברי ר"מ ר' יהודה אומר שלש רגלים. After a year he no longer has to announce it.

The Satmar Rebbe asks we are not talking about forgetting of an existence. A person who loses an object doesn’t forget that he lost it after 12 months. The Gemara is saying that after that point we are talking about losing hope and despair from finding something it again, and therefore, the Shicha here doesn’t mean that he forgot a fact, it means to give up on something.

The same thing, after 12 months a person doesn’t forget his relative, he forgets the connection he has to it. So the Satmar Rebbe asks that there is no Shaychus between the Mitzvah of Zechiras Mayseh Amaleik and this Gemara?

 The concept might be to forget a “connection” to a fact. Rav Hutner in Pachad Yitzchak at the end of Maimar 78 says that we put our idea of what forgetting is and compare it to the Schicha that Chazal mention. Rav Hutner is talking about forgetting as applied by Chazal its not about remembering that Amaleik existed the idea of remembering is about the connection to the loss. When we talk about a loss of a relative, after 12 months the newness of the loss is forgotten. That Shicha is what we want to avoid by Amaleik. Zechiras Mayseh Amaleik means to remember it not as a historical fact, but to have some type of connection to it, Shaychus to it, and concept to it, and therefore, that is this idea of Zichronos.

This idea has a tremendous connection to Rosh Hashana. There are 3 primary ideas, that of Malchiyos, Zichronos, and Shofros. The idea of Zichronos is often questioned because we know that Hashem remembers everything. So what does it mean Zichronos?

It means remembering the connection. A living connection, something that affects a person. Even the idea of Malchiyos it means to have a renewal of a connection of Malchiyos.

Zichronos doesn’t mean to remember as Rav Hutner said. We can’t take our idea of forgetting a fact and putting it into Chazal who is talking about remembering the connection.

The third area this is Shayich to is remembering Yerushalayim. We do many things Zeicher Yerushalayim and Zeicher the Churban. The idea is not to remember the historical fact that there was a Bais Hamikdash and that there was Yerushalayim, the idea is to connect to it and have a Shaychus to it. This is a rule that Zeicher is what affect it should have on the person and not just remembering a fact.

Opportunities - Re'eh 5772

Rav Pam would say that to do Chesed to another person, you can give him Tzedakah that is Chesed or you can give him a job. That is a greater Chesed. When you give him a job and he is able to earn his keep himself. We all understand that Asakta Bo is a greater Mitzvah.

Says Rav Pam, the Ribbono Shel Olam works the same way. If a person is not deserving Hashem could give him Chesed. Hashem could give him something more than what he deserves. However, HKB”H treats human beings in the best way. What HKB”H does is he gives a person an opportunities to do Mitzvos. When a person is lacking in the Yemei Hadin HKB”H puts in his way an opportunity, perhaps an Aveida (a lost object) that he could pick up and could return. Perhaps he would walk in the street and see a woman and her children having a very hard time pushing a carriage and schlepping her bundles and you can help that person. HKB”H puts in the persons way opportunities to sort of have a job to keep. And that he explained, was the very special Derech of HKB”H as it says in the Parsha 13:18 (וְנָתַן-לְךָ רַחֲמִים וְרִחַמְךָ). HKB”H gives you Rachamim and HKB”H gives you opportunities and then he has Rachmanus on you. With this Rav Pam explained Hashem’s Midda of V’rav Chesed V’emes. Emes means the Ikkur Din. Chesed is more. What is the V’rav Chesed V’emes? Hashem’s Chesed is that he gives you opportunities. B’emes, then Hashem can do the Din Emes and you will have the Zechusim to be Soveil the Din. How beautiful.

This fits so nicely with something that I mentioned a year ago on Avinu Malkeinu Kasveinu B’sefer Zechuyos (write us in the book of merits). Very very mysterious. What is the book of merits? 

Rav Elyashiv said and I have seen this in other places that B’sefer Zechuyos (write us in the book of merits) in the things we do we should have the opportunity to have Zechusim, to have Zechuyos. If we go places and we have the opportunity to do Zechuyos then we will be Zoche to Din, the Ikkur Hadin.

The Robber & The Thief - Mishpatim 5769

On the Inyan of Keifel, paying double. The Gemara in Maseches Bava Kama 79b says (שאלו תלמידיו את רבן יוחנן בן זכאי מפני מה החמירה תורה בגנב יותר מגזלן אמר להן זה השוה כבוד עבד לכבוד קונו וזה לא השוה כבוד עבד לכבוד קונו כביכול עשה עין של מטה כאילו אינה רואה ואוזן של מטה כאילו אינה שומעת שנאמר (ישעיהו כט) הוי המעמיקים מה' לסתיר עצה והיה במחשך מעשיהם וגו' וכתיב (תהילים צד) ויאמרו לא יראה יה ולא יבין אלהי יעקב וכתיב (יחזקאל ט) כי [אמרו] עזב ה' את הארץ ואין ה' רואה <תניא> אמר ר' מאיר משלו משל משום רבן גמליאל למה הדבר דומה לשני בני אדם שהיו בעיר ועשו משתה אחד זימן את בני העיר ולא זימן את בני המלך ואחד לא זימן את בני העיר ולא זימן את בני המלך איזה מהן עונשו מרובה הוי אומר זה שזימן את בני העיר ולא זימן את בני המלך) the Ganaf is showing that he is scared of people, and is not afraid of the Riboinoi Shel Oilam. For that, we give him an Oinesh of Keifel. The velt asks a Kashya, when Rav Yoichanon Ben Zakai died in Maseches B’rachos 28b (19 lines from the bottom), (אמרו לו רבינו ברכנו אמר להם יהי רצון שתהא מורא שמים עליכם כמורא בשר ודם אמרו לו תלמידיו עד כאן אמר להם ולואי תדעו כשאדם עובר עבירה אומר שלא יראני אדם) he told his Talmidim, Halevai you should be as afraid of Shamayim as of people. So the Talmidim asked, that is a B’rachah?

So he responded, people are afraid of what other people see them do, however, they are not afraid of doing Aveiros in front of Hashem.  So this seems to be the Teva of a person, since they don’t sense the presence of Hashem they are not afraid. So if it is so normal not to be afraid of Hashem, how come we punish the Ganaf?  

Hands - Beshalach 5772

(וְהָיָה, כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ--וְגָבַר יִשְׂרָאֵל; וְכַאֲשֶׁר יָנִיחַ יָדוֹ, וְגָבַר עֲמָלֵק). Moshe stretching his arms out heavenward caused Klal Yisrael to be able to win in battle. The Gemara in Maseches Rosh Hashanah 29a (16 lines from the top) says (מתני' והיה כאשר ירים משה ידו וגבר ישראל וגו' וכי ידיו של משה עושות מלחמה או שוברות מלחמה אלא לומר לך כל זמן שהיו ישראל מסתכלין כלפי מעלה ומשעבדין את לבם לאביהם שבשמים היו מתגברים ואם לאו היו נופלים) that that was related to Klal Yisrael looking heavenwards. What is the Remez of the stretching out of these hands by Gedolei Yisrael who Daven that way? They Daven as Shlomo Hamelech did by stretching out their arms to heaven. Here by Amaleik it is especially important. Because Rashi says that Amaleik came because Sherafu Yidaihem Min Hatorah. Rashi uses the same idea of the symbolism of hands. Rafu Yidaihem Min Hatorah, their hands were weakened in their torah study or Torah observance and therefore, Amaleik came. What is the symbol of this Remez of Yadaim?

I had once seen and I don’t remember the name of the Sefer someone who quoted in the name of the Chiddushai Harim in Parshas Re’ey not in regard to Amaleik but in regard to Bikkurim. Bikkurim is the gift brought to the Bais Hamikdash, one’s first fruits. The Posuk in Parshas Re’ey in 12:17 refers to it as (ותרומת ידך: אלו הבכורים) the gift of your hands. There too the question is why mention the hands? The Posuk in Devarim 26:4 says (וְלָקַח הַכֹּהֵן הַטֶּנֶא, מִיָּדֶךָ). When the Bikkurim are brought to the Bais Hamikdash the language is the Kohen takes the basket from your hand. Why mention the hand? Anything brought to the Bais Hamikdash is given with the hand.

The Chidushei Harim says the mention of the hand is to show that a person has to understand that whatever he does with his hands comes from Hashem and not from him. The opposite of the sense of Kochi V’otzem Yadi. The sense that a person’s own ability is what causes success. On the contrary, it comes from Hashem. The first fruits of a farmers work is brought to the Beis Hamikdash as Terumas Yedchem. As an expression of the fact that the fruit comes from the Ribbono Shel Olam. Once he stretches out his hands towards heaven in Davening he is saying symbolically that my hands, the work of my hands all comes from the Ribbono Shel Olam. My prayer is that my hands should be successful. In Tehillim we find in 134:2 (שְׂאוּ-יְדֵכֶם קֹדֶשׁ; וּבָרְכוּ, אֶת-יְ רוָר) S’u Yidaichem Kodesh Uvarchu Es Hashem. Dovid Hamelech says stretch your hands out in holiness when you bless Hashem. Show that your hands, whatever they do comes from the Ribbono Shel Olam.

We find that Rebbi (the Tanna) before his death stuck out his fingers towards heaven. That idea that the hand represents that, is an idea of stretching out your hands towards heaven and saying that the Koach of my hand comes from Hakadosh Baruch Hu.

Sheivet Levi had no portion in Eretz Yisrael. They understood that everything they received came from Hashem. When the Kohen accepts the basket from the Yisrael Rashi says that the basket of the Bikkurim is brought to the Beis Hamikdash (ולקח הכהן הטנא מידך: להניף אותו. כהן מניח ידו תחת יד הבעלים ומניף).The Yisrael (the farmer) would be holding his hands under the basket. The Kohen would put his hands under the hands of the Yisrael and lift it heavenward. What a beautiful expression, showing the Kohen’s hands which are hands that understand that there is no Kochi V’otzem Yadi that it all comes from Hashem. He lifts up the Yisrael’s hands with his towards heaven. That is the expression of lifting ones hands heavenward. (והיה כאשר ירים משה ידו וגבר ישראל). When Jews understand that everything depends on the blessing of heaven then (וגבר ישראל), Klal Yisrael has strength and Klal Yisrael is successful.

G-d Mirrors Us - Shemos 5772

Let me move on to a second point which is a lesson in behavior and it comes from this week’s Parsha. This comes from Rav Schwab in his Sefer on the Siddur when he talks about (יִשְׁתַּבַּח). There in (יִשְׁתַּבַּח) we say (הַבּוחֵר בְּשִׁירֵי זִמְרָה) that Hakadosh Baruch Hu chooses the songs of praise of the Jewish people. It is very hard to understand why Hashem would choose so to speak songs of human beings, ordinary people of this world who are so distant from any understanding of Hashem. How do you describe Hashem as choosing Shirei Zimra, our songs of praise?
Some people say that Hashem chooses people to do it. It is not something that Hashem needs Kavayochel. However, that is not the language of Chazal. The Gemara says in Maseches Yevamos 64a (5 lines from the bottom) (שהקב"ה מתאוה לתפלתן של צדיקים) that Hakadosh Baruch Hu has a desire, but that is not understood.
Rav Schwab explains by quoting the Shela. The Shela Hakadosh refers to the name of Hashem that is mentioned in this week’s Parsha and only in this week’s Parsha. When Moshe Rabbeinu asks with which name to approach the Jewish people, Hakadosh Baruch Hu says 3:14 (אֶקיֶה אֲשֶׁר אֶקיֶה). That is one of the seven names that can’t be pronounced according to the Yoreh Dai’a in the Shulchan Aruch. With this name Hakadosh Baruch Hu appears to Moshe Rabbeinu and instructs him to go and save Klal Yisrael.
The Yesod says the Shela of (אֶקיֶה אֲשֶׁר אֶקיֶה) is that Hakadosh Baruch Hu has a Hanhaga, has a behavior, Kasher Atah Mis’aveh Imi Kach Ani Hove Imcha. That the way one behaves Kavayachol towards Hashem, Hashem responds. When a person shows a love towards Hakadosh Baruch Hu, and Ahavas Hashem, Hakadosh Baruch Hu responds with a love to that person, with a behavior of love. That is part of the Hanhagas Olam Hazeh.
We say (הוד וְהָדָר לְפָנָיו) there is glory in front of Hashem. The word Hadar which is used here for beauty also meens Hadra, something that returns. So (הוד וְהָדָר לְפָנָיו), Hashem behaves with beauty. Some of that beauty is to mirror back the actions that a person takes towards Hakadosh Baruch Hu.
Rav Schwab writes that once the Tzaddik Rav Hirsch Henoch Mi’bendin, I don’t know who he was, however, Rav Schwab refers to him as a Tzaddik, was standing B’hisbodedus, he thought he was standing alone and he was talking to Hashem and he said Ribbono Shel Olam Ich Hab Zich Azoi Lieb. He said it with so much feeling that Rav Schwab said he who was observing it secretly could almost hear Hakadosh Baruch Hu responding and I love you too. That Middah is the Middah of (אֶקיֶה אֲשֶׁר אֶקיֶה). That the way a person behaves towards the Ribbono Shel Olam the Ribbono Shel Olam behaves back.
With this Rav Schwab explains numerous Gemaras. The Gemara in Maseches Berachos 6a (13 lines from the bottom) says (א"ר אבין בר רב אדא א"ר יצחק מנין שהקב"ה מניח תפילין שנאמר נשבע ר' בימינו ובזרוע עוזו בימינו זו תורה שנאמר מימינו אש דת למו ובזרוע עוזו אלו תפילין שנאמר ר' עוז לעמו יתן ומנין שהתפילין עוז הם לישראל דכתי' וראו כל עמי הארץ כי שם ר' נקרא עליך ויראו ממך ותניא ר' אליעזר הגדול אומר אלו תפילין שבראש א"ל רב נחמן בר יצחק לרב חייא בר אבין הני תפילין דמרי עלמא מה כתיב בהו א"ל ומי כעמך ישראל גוי אחד בארץ) that Hakadosh Baruch Hu puts on Tefillin that say in them praise of Klal Yisrael. What does it mean that Hashem puts on Tefillin with the praise of Klal Yisrael? We don’t really understand but we do know that Klal Yisrael puts on Tefillin with the praise of Hashem. Our understanding is that that praise and affection, that solidarity with the Ribbono Shel Olam, Hakadosh Baruch Hu mirrors back and does the same thing in his relationship with us.
In the Gemara in Maseches Berachos 7a (top line) the Gemara asks (מנין שהקב"ה מתפלל). What does that mean that Hakadosh Baruch Hu prays? To whom does he pray and what does he pray. The Gemara says (מאי מצלי אמר רב זוטרא בר טוביה אמר רב יה"ר מלפני שיכבשו רחמי את כעסי). That Hakadosh Baruch Hu prays Kavayochel that Klal Yisrael should have a Yeshua. What does it mean? We don’t understand what it means but what we do understand is when a person prays to the Ribbono Shel Olam, Kavayochel the Ribbono Shel Olam behaves that way to us as well. So Hakadosh Baruch Hu is (הַבּוחֵר בְּשִׁירֵי זִמְרָה) Bocher B’shirei Zimra and he is (מתאוה לתפלתן של צדיקים). Because when a person praises the Ribbono Shel Olam, so Kavayochel the Ribbono Shel Olam his able in his Hanhagas Haolam, in his behavior here in the world to be Maitiv to that person as well.
Rav Schwab explains that that is the entire idea of the Teva (nature) of the world that things work in a Galgal (they work in a cycle).  We have a bee that to get its sustenance and satisfaction from tapping the nectar of a flower. At the same time we know that the flower continues its existence because of the bee that pollinates the flower. So that it is a cycle. One who does good to the other, in turn receives good.
A cow eats grass and in turn it is the waste of the cow that fertilizes the grass. So that the world works in a cycle. Kavayochel, that is the cycle of (אֶקיֶה אֲשֶׁר אֶקיֶה). Hakadosh Baruch Hu is saying that as you will behave to me I will mirror it back. If you show Ahavah I will show Ahavah.
(הָבוּ לר' כָּבוד וָעז) Havu Hashem Kavod V’oz. Kvayochel the Ribbono Shel Olam says give Hashem honor, and strength. How do you give Hashem strength? (תְּנוּ עז לֵאלרים) because of the nature of the Briya when a person shows Ahava to Hashem Hakadosh Baruch Hu shows the Ahavah back. Says Rav Scwab B’sheim the Shela that that is the Yesod of (אֶקיֶה אֲשֶׁר אֶקיֶה).
Naturally this behavior is the behavior of Kamayim Panim El Panim as found in Mishlei 27:19 (כַּמַּיִם, הַפָּנִים לַפָּנִים-- כֵּן לֵב-הָאָדָם, לָאָדָם). This is something that human beings have to have one with the other as well. When someone is Maitiv to you, to show Hatava back.