Thank You & Please - Vayeitzei 5769

29:35 The Tur Al Hatoirah and Rabbeinu Bachye brings it as well. When Leah gives birth, she names her fourth child Yehuda. It says in the Posuk, “הַפַּעַם אוֹדֶה אֶת-יְרוָר.” Chazal say, she was the first person to give true Hoida’a to Hakadoish Baruch Hu. The same Posuk says, (וַתַּעֲמֹד, מִלֶּדֶת). After that she stopped giving birth. This is unusual, as by other women the Torah doesn’t say they stopped giving birth. Therefore, the Tur understands as follows, there was a Chisaroin here that when she gave Hoida’ah to Hakadoish Baruch Hu, that there should be a Bakashah as well for the future.

We find by Rochel later when she says in 30:24, “(יֹסֵף יְרוָר לִי, בֵּן אַחֵר).” Since Leah didn’t ask for additional children, therefore, (וַתַּעֲמֹד, מִלֶּדֶת). It is a Davar Peleh, as she hadn’t requested additional children by Reuvein, Shimon or Levi either?

The answer is, all Hoida’ah has to have in it a Davar Shel Bakashah as well. Something which at first glance is illogical. Normally when you thank someone, you generally don’t say thank you, give me more. When we talk about the Siddur, you see that every Hoida’ah has in it a Davar Shel Bakashah Al Ha’asid. In Hallel, we say Ono Hashem Hoishia Na, Ono Hashem Hatzlicha Na. It is not just a Posuk in Hallel, it seems to be the most significant Posuk in Hallel. In the Beis Hamikdash, they circled the Mizbayach, during the recitation of this Posuk. What is Ono Hashem Hoishia Na doing in Hallel? It would seem that Hoida’ah always needs to have a Bakashah Al Ha’asid as well. In Nishmas, where it says Ad Heina Azarunu Rachamecha V’loi Azavunu Chasodecha. Then we say Al Titsheinu Hashem Elokeinu Lanetzach which is a Bakashah Al Ha’asid. Moidim D’rabanan starts with praise and ends with a Bakashah. We say a Moidim at a Siyum Mesechta.

In Mizmor L’soidah as well we see this concept. Toidah is Hoida’ah which is what it is all about. Yet we end, Ki Toiv Hashem L’oilam Chasdoi V’ad Dor V’doir Emunasoi. We ask Hakadoish Baruch Hu to continue in the future. Most significant of all, in Shemoneh Esrei, we say Moidim and then Sim Shaloim. What is Sim Shaloim doing here; we know that there is no Bakashois in the first and last three B’rachois in Shemoneh Esrei?

Sim Shaloim is most probably the most all encompassing Bakashah of the whole davening. Uchsoiv L’chaim Toivim is in the Hoida’ah section of Shemoneh Esrei. Shir Hama’alois said by some congregations during the Aseres Yemei Teshuvah, is recited during the Hoida’ah section of Davening, Pesukei D’zimreh. By Birchas Hagoimel, we respond Mi Shegemolchoi Kol Toiv Hu Yegomolchoi Kol Toiv Selah. We repeatedly see this concept that whenever there is a Hoida’ah there is always a Bakashah Al Ha’asid. Why is it that one always follows the other?

We find in Nefesh Hachaim, the Yesoid that we Daven is in order that we have everything as tools to serve the Ribboinoi Shel Oilam. Otherwise it is a Chutzpah. We ask for so many things because we look at them as tools to serve Hakadoish Baruch Hu. If that is the way Tefillah is supposed to be, that it is a Tefillah Bakashah to serve Hashem, then it is very Geshmak, that every Hoida’ah has a Bakashah. Hoida’ah is we are praising Hakadoish Baruch Hu. The reason is, once we are Davening for things in order to serve Hashem better, it is not a contradiction. It is not lacking in Derech Eretz, this is the way it is supposed to be. So we find that always is a Hoida’ah followed by a Bakashah Al Ha’asid. There is a M’koir for this by Bikkurim as well.

Someone who looks at the Mitzvah Bikkurim in the Rambam, Siman Kuf Lamed Beis (132), the wording is that the B’rachah should continue. The Chinuch has a similar Lashoin in Parshah Ki Savoi. In the Parshas Bikkurim, it doesn’t say a word regarding Bakashah Al Ha’sid, so it is a Peleh that we have to do this. It seems that it is understood. The Torah says, a person must give Hoida’ah, and Hoida’ah must have a Bakashah Al Ha’asid. For example, Hoidu Lashem Ki Toiv Ki L’oilam Chasdoi. That the Chesed should continue.

Hod & Hadar - Emor 5772

The Malbim here in 19:25 talks about the word Haddar which means beauty. The word beauty he says is also used in Hebrew with the word Hod, so it came be Hod or the Hebrew word Haddar. The Malbim explains that the difference is that the word Haddar refers to external beauty, something that is beautiful on the outside. The word Hod refers to internal beauty. Now we can’t see the insides of a person as we can’t take an x-ray and see his beauty. It means the characteristics of a person which gives him beauty. That is Hod. So Haddar is external beauty and Hod is internal beauty. As it says in Bamidbar 27:20 (וְנָתַתָּה מֵהוֹדְךָ, עָלָיו) and you should place your beauty, your glory onto Yehoshua. The word Hod and Haddar are never used together in Tanach when referring to a human being. A human being or an item that is created in this world can either be Haddar beautiful on the outside or Hod beautiful on the inside. Rarely do the two go together.

When we refer to Hashem however, we refer to him as it says in Divrei Hayamim 1 16:27 (הוֹד וְהָדָר, לְפָנָיו--  {ס}  עֹז וְחֶדְוָה, בִּמְקֹמוֹ). HKB”H has Hod and Haddar both together which tend to be contradictions when we talk about human beings. Because human beings who are beautiful on the outside tend to be haughty. Human beings who that are beautiful on the inside tend to be less caring about outer beauty.

This fits beautifully with the idea that is mentioned in the Ohr Gedalyahu regarding the poem Aderes V’emunah L’chai Olamim. The Ohr Gedalyahu in a footnote brings that this poem refers to two things which are generally opposites, which normally don’t go together. L’chai Olamim by Hashem they do go together. For example, Oz V’anava L’chai Olamim, strength and humility. Human beings who are powerful are usually not a humble person. So Oz V’anava L’chai Olamim that is Hashem’s Middah. Or Hadai’a V’haddibur L’chai Olamim. Dai’a is someone who knows a lot. This is someone who doesn’t usually talk a lot so it doesn’t go together a big talker and an intelligent person. We know Shtika Yafa L’chachamim as it says in Maseches Pesachim 99a top line (מכאן אמרו חכמים יפה שתיקה לחכמים קל וחומר לטפשים). Hagava V’hagedula who would be truly great and have a greatness that is apparent. So too Hod V’haddar L’chai Olamim. It is beautiful. Words that are usually opposites L’chai Olamim. These are my thoughts for the Parsha.

Skipping Mizmor L'soda - Tzav 5772

In Parshas Tzav we do have something that is slightly connected to the coming week and that is the Mitzvah of the Korban Todah. As you know, on Erev Pesach this coming Friday (a week from tomorrow) we will not say Mizmor L’soda. The reason for that is that a Korban Todah was not offered on Erev Pesach because a normal Todah is eaten for a day and a night. Since the Korban Todah has Chometz, a person could not be Makriv it because it would be M’ma’ate the Zman Achiloson because he would not allow the full time for it to be eaten. For that reason, on Erev Pesach by Shacharis we skip Mizmor L’soda which is the Parsha K’neged the Todah.

I have a question that I would like to share with you. This idea that we do not say the Parsha of the Todah on Erev Pesach, is it a non-event. Meaning normally we can bring the Todah and now we can’t bring a Todah so it’s in a sense just a time that an event cannot take place and that is the whole story. Or maybe no, maybe it is a Kiyum of Zeicher L’mikdash. We know we have a Mitzvah which we learn from a Posuk in Yirmiya, which the Gemara says that it is a Mitzvah to do things Zeicher L’mikdash and therefore, my question is when we skip Mizmor L’soda is it just a non-event, there is no Kiyum of anything by skipping it, it is just that there is no Mitzvah to say it or perhaps it is a Kiyum of Zeicher L’mikdash. We are doing something to remember what took place at the time of the Bais Hamikdash.

Of course it would be a Nafka Mina if someone comes late to Shul and only says Baruch She’amar, Ashrei, and Yishtabach then he not Mikayeim skipping Mizmor L’soda (on Erev Pesach) because he skipped everything. Well if Mizmor L’soda is simply a non-event, we are just not doing something so then there is no Chisaron Mitzad this part of the day. However, if you understand that Mizmor L’soda is an opportunity to be Mekayeim Zeicher L’mikdash, then you get an added Mitzvah.

You might ask do we ever find a Zeicher L’mikdosh which is done by not doing something. In other words we find Zeicher L’mikdash by certain activities that we do like shaking the Lulav on the second through seventh day (besides for Shabbos) of Sukkos which is only a Mitzvah to do in the Mikdash we do it Zeicher L’mikdash. That is something we do. Do you ever find that not doing something should be a Zeicher L’mikdash? The answer is yes, we find it for example during the time of the Duchaning when the Kohanim are saying the Bichas Kohanim to the people, we have a custom not to look at the hands of the Kohanim, and we don’t even glance at the hands of the Kohanim. What is the reason for that? The MIshna Brura in Siman 128:89 brings really there is no Issur to glance at the hands of the Kohanim, it is just that since in the Mikdash it was not done Noagim Gam Achshav Zeicher L’mikdash Shelo L’habit Bo Klal. We have a custom not to look at the hands of the Kohanim as a Zeicher L’mikdash. So here we are refraining from doing something as a Zeicher L’mikdash. So we do see that there is such a concept and Mimeila the Chakira stands. On Erev Pesach when we don’t say Mizmor L’soda should we be thinking that the time that we skip it we are being Mekayeim Zeicher L’mikdash?  Is that the Inyan or not?

J018 - 2-22 - G-d Is The Travel Agent

כל המוצאות אותם - "מוצאות" ע"פ פשט צריך לפרש "קורות".
בפרשת מסעי כתוב "מוצאיהם למסעיהם" ונתקשו המפרשים לפרשו.
מלבד זה קשה בכלל איך היו שמות לכל המקומות במדבר שממה. שמא תאמר שהיו מקומות מושב, הרי מפורש בירמיה ב-ו ש"לא עבר בה איש ולא ישב אדם שם".
לכן מוכיחים שהשמות אינם שמות עצמיים קודמים אלא על שם המאורעות נקראו שמותם. מרה על שם המים המרים, רפידים שרפו ידיהם מן התורה, מסה ומריבה וכו'.
וזה פירוש "מוצאיהם למסעיהם" - שהשמות הם של המאורעות - המוצאות אותם.
ויש מזה נפק"מ להלכה לגבי האיסור לשוב מצרים. שהשואל ומשיב סובר שלא נאסר אלא לשוב דרך כל אותם מסעות. אבל אם אינם שמות של מקומות בעצם ואין שם שום ישוב, מן הנמנע לעשות כן ולכאו' ד"ז לא ניתן להאמר.
מוסר השכל שהקב"ה מנהיג הקורות של כאו"א, וכל מקום שיגיע אדם, הוא ע"פ חשבון - המוצאות אותם. כמו שקרה כאן עם המרגלים שהקב"ה הצליח דרכם ותיכף מצאו את רחב.
ויהי בנסוע הארון - להפסיק בין פורענות לפורענות. מה פשר אלו פסוקים דוקא להפסיק בינם? ועוד יל"ע עמש"כ "כתינוק הבורח מבית הספר" - הלא כל המסעות היו על פי ה' בהעלות הענן, ולא נסעו מעצמם כלל, א"כ למה נתגנו ישראל על נסיעה זאת?
אלא פשוט שענין "כתינוק הבורח" נאמר לא על עצם במעשה אלא על הכוונה, שלא נתכוונו בשביל שכך צוה הקב"ה אלא נתכוונו לברוח מסיני. וא"כ מונן שבאו פסוקי ויהי בנסוע הארון - להורות שיסעו על פי ה' דוקא.
ואומרים "ויהי בנסוע" היום בביה"כ כיון שהיא מעין המשכן. ארון נגד ארון, נר תמיד, פרוכת כו'.
וגם עכשיו שאין לנו עמוד ענן ועמוד אש, צריך האדם להבין שכל מסעיו הם - "על פי ה' יחנו ועל פי ה' יסעו". (פרשת בהעלתך, במדבר ט כג)
"בורא נפשות רבות וחסרונן" - הנוסח אומר דרשוני. החת"ס פרשת עקב על הפסוק שמע ישראל כת' שלא מובן בעצם להודות על מה שהקב"ה ממלא חסרונות האדם, שהרי ה' ברא גם החסרון, ואילו לא ברא החסרון לא היה צריך למלאותו? אבל הביאור שאדרבא זה "להחיות בהם נפש כל חי" - האדם הולך וגדל דוקא ע"י קשיים וההתמודדות עמהם.
הרב שוואב בספרו על תפילה כת' שהט"ו ברכות השחר מקבילות להט"ו שיר המעלות בתהלים. ונמצא ש"שיר המעלות ממעמקים" מקביל ל"המכין מצעדי גבר" - (א"ה תלוי בגירסאות אם המכין מצעדי גבר קודם לשעשה לי כל צרכי) ללמדך שהעצה להתמודד עם "ממעמקים" היא לשים אל הלב שהקב"ה "מכין מצעדי גבר". על פי ה' יחנו ועל פי ה' יסעו.
מנהג העולם להיות מרגלא בפומייהו "אם ירצה השם". השל"ה כותב לומר כן, אבל הוא מתייחס דוקא להליכה, שיאמר אדם "אי"ה אלך למקום פלוני" - כיון שנאמר "על פי ה' יחנו ועל פי ה' יסעו".
"מוצאיהם למסעיהם" - עי' צפנת פענח שפי' שבעלמא אדם נוסע מסיבה שרוצה לעזוב מקומו, או שרוצה להגיע למקום אחר. אבל בנ"י במדבר לא כן היו, שהרי המקומות לא היו להם שום משמעות וחשיבות בעצם, כנ"ל, ונסעו רק - "על פי ה' יחנו ועל פי ה' יסעו." ועד"ז ביאר הגמ' שבת לא: "כיון דכתיב על פי ה' יחנו כסותר על מנת לבנות במקומו דמי."

Where Does The Shira End? - Beshalach 5770

15:18- 15:19 יח  יְרוָר יִמְלֹךְ, לְעֹלָם וָעֶד. יט  כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו, בַּיָּם, וַיָּשֶׁב יְרוָר עֲלֵהֶם אֶת-מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה, בְּתוֹךְ הַיָּם.  If you look in the Siddur you will see that after Hashem Yimloch L’Oilam Va’ed, you will see that Ki Va Sus is in parenthesis. Why is this so? The Mishnah B’rura in Siman 51 says that there is actually a Machlokes Arizal and Gra as to whether one should say it. The Ari’zal says to say it and the Gra says not to say it. The Mashmaois of the Mishna B’rura is to say it like the Ari’zal holds, because the Gra is brought only parenthetically. Typically the Mishna B’rura would hold like the Gra if there is a Machloikes with the Ari’zal.

The Ramban in our Parsha says B’feirush, that the Posuk Ki Va Sus is not part of the Shira. As a matter of fact, the Rabbeinu Bachye says the Shira has 18 P’sukim. If you look in the Parsha 15:1 is Az Yashir and 15:18 is Hashem Yimloch. Posuk 19 is Ki Va Sus. So it seems that the Ramban and Rabbeinu Bachye hold like the Gra that Ki Va Sus is not part of the Shira.

So we need a Hesber as to why we go like the Minhag of the Ari’zal as opposed to these Rishoinim and the Gra.

Rebbi suggested that if you look at our Sifrei Torah that are wriiten Al Pi Mesoira, the Posuk Ki Va Sus is written with the same type of writing as the rest of the Shira. The Mesorah that we have is based on the Mesorah of Teverya which is the Mesorah of writing a Sefer Torah for all Klal Yisrael. That Mesorah is the reason for our Psak to say Ki Va Sus.

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.