A Jew's Confidence - Vayishlach 5772

We will begin with Rav Schwab whose idea is that we find that Yaakov Avinu was afraid as it says in 32:8 (וַיִּירָא יַעֲקֹב מְאֹד, וַיֵּצֶר לוֹ).  Rav Schwab writes that the Derech of a Yid is to start out with Pachad, with fear. After that he gets up and Davens to the Ribbono Shel Olam, he does that which he has to do to take care of his situation and after that he proceeds with confidence. He feels confident that he has done that which he had to do and the fear goes away. (וַיִּירָא יַעֲקֹב מְאֹד, וַיֵּצֶר לוֹ), Yaakov was afraid and then (וַיֹּאמֶר, יַעֲקֹב, אֱלֹקי אָבִי אַבְרָהָם, וֵאלֹקי אָבִי יִצְחָק: יְקוָק הָאֹמֵר אֵלַי, שׁוּב לְאַרְצְךָ וּלְמוֹלַדְתְּךָ--וְאֵיטִיבָה עִמָּךְ). He Davens to the Ribbono Shel Olam. After that Yaakov Avinu no longer has fear, it doesn’t mention anywhere any type of fear and he goes with confidence.

Rav Schwab writes that that is the Hanhaga of a Yid. He says that when we say (נפילת אפיים) in that Kapittal Tehillim 6 that we say during (נפילת אפיים), we find this Hanhaga. We say (רְפָאֵנִי ק'. כִּי נִבְהֲלוּ עֲצָמָי). We Daven to Hakadosh Baruch Hu because (נִבְהֲלוּ עֲצָמָי), my bones are in a state of disarray. (וְנַפְשִׁי נִבְהֲלָה מְאד) and my soul is in a state of disarray, it is Fartumult. (וְאַתָּה ק ' עַד מָתָי) and Hashem how long can I continue? Then at the end of that Perek of (נפילת אפיים) we speak with confidence, (סוּרוּ מִמֶּנִּי כָּל פּעֲלֵי אָוֶן. כִּי שָׁמַע ק ' קול בִּכְיִי). (שָׁמַע ק ' תְּחִנָּתִי. ק ' תְּפִלָּתִי יִקָּח). Then we talk with confidence. That is the Hanhaga of a Yid. To have fear, to turn to the Ribbono Shel Olam, Daven, and at the end to state with confidence that I am in the hands of the Ribbono Shel Olam and I could move forward without fear. This is the thought that Rav Schwab says here in the Parsha.

Rav Druk on page 233 in his Sefer says the identical Rayon, however, he starts with a different question. Rav Druk’s question is when Yaakov sends a message to Eisav he states 32:6 (וַיְהִי-לִי שׁוֹר וַחֲמוֹר, צֹאן וְעֶבֶד וְשִׁפְחָה). Yaakov Avinu describes his possessions. Rabbeinu Bachya makes a point here, he says that Tzon is usually mentioned as the first possession in the list of possessions that a person has.

He gives an example by Avraham Avinu where it says (צֹאן וּבָקָר). (You can see this in 21:27 or 24:35). BY Yitzchak Avinu it says in 26:14 (וַיְהִי-לוֹ מִקְנֵה-צֹאן וּמִקְנֵה בָקָר). It mentions the sheep first. Even by Yaakov Avinu in last week’s Parsha 30:43 (וַיְהִי-לוֹ, צֹאן רַבּוֹת, וּשְׁפָחוֹת וַעֲבָדִים, וּגְמַלִּים וַחֲמֹרִים). Again it mentions the sheep first. That is the style of the Posuk is that a person’s wealth which in those days was in having a lot of sheep and therefore, typically sheep are mentioned first in a list of possessions that a person owns. So Rabbeinu Bachya asks why here does it mention the sheep somewhere in middle? Rabbeinu Bachya answers as follows. Yaakov Avinu did not want to highlight the sheep because he stole the Bechora using 27:9 (שְׁנֵי גְּדָיֵי עִזִּים), using this type of an animal and he didn’t want to mention the Bechora having it sort of stick out in his conversation with Eisav so he put it in the middle. This is what Rabbeinu Bachya says on 32:6.

Rav Druk asks that it is interesting that Yaakov Avinu didn’t want to highlight the (צֹאן) possession. But later we find B’feirush in the Posuk that when Yaakov actually sends the gift to Eisav that he sends (עִזִּים) first as it says in 32:15. It had been exactly that kind of animal that had been used to steal the Bechora. What changed?

Rav Druk answers and the quote from the Sefer is before Yaakov Avinu Davens he was full of fear and afterwards he no longer had fear. A beautiful Rayon in Davening.

Rav Druk adds another example the Gemara says in Maseches Berachos at the beginning of the last Perek says on 54a (top line) (הרואה מקום שנעשו בו נסים לישראל אומר ברוך שעשה נסים לאבותינו במקום הזה). There is a Beracha for when seeing where miracles took place. One of the examples mentioned is (8 lines from the bottom) (ואבן שישב עליה משה בשעה שעשה יהושע מלחמה בעמלק). The stone on which Moshe Rabbeinu sat when he did battle with Amaleik. The question is Moshe Rabbeinu sat on the stone and prayed, the miracle took place on the battlefield. Why are we putting the miracle as the Makom Hatefilla?

With this Rayon Rav Druk explains, no, the place where it switches from Pachad to Bitachon, the place where the success is, is the Makom Hatefilla. Therefore, that is a way for a person to know to Daven.

This would answer an old Kasha that we asked in a previous year. We asked Yaakov Avinu planned to split the camp into 2 Machanos 32:8 (וַיִּירָא יַעֲקֹב מְאֹד, וַיֵּצֶר לוֹ; וַיַּחַץ אֶת-הָעָם אֲשֶׁר-אִתּוֹ, וְאֶת-הַצֹּאן וְאֶת-הַבָּקָר וְהַגְּמַלִּים--לִשְׁנֵי מַחֲנוֹת). So if Eisav (וַיֹּאמֶר, אִם-יָבוֹא עֵשָׂו אֶל-הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ--וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר, לִפְלֵיטָה). So that the other Machane could escape. Yet when he comes to Eisav in 33:1 (וַיִּשָּׂא יַעֲקֹב עֵינָיו, וַיַּרְא וְהִנֵּה עֵשָׂו בָּא, וְעִמּוֹ, אַרְבַּע מֵאוֹת אִישׁ; וַיַּחַץ אֶת-הַיְלָדִים, עַל-לֵאָה וְעַל-רָחֵל, וְעַל, שְׁתֵּי הַשְּׁפָחוֹת) they are all there, what happened to his grand plan? 

But the answer would fit. When he was afraid that was his plan. After his Davening and his sense of Bitachon then it was a whole different story. Then he had a different sense.

To this Rav Druk adds something that was very much his style. Later in the Sefer on page # 235 that we find that Yaakov Avinu slept the night before he was going to meet Eisav as can be seen in 32:14 (וַיָּלֶן שָׁם, בַּלַּיְלָה הַהוּא; וַיִּקַּח מִן-הַבָּא בְיָדוֹ, מִנְחָה--לְעֵשָׂו אָחִיו). All the Avos went to sleep overnight in any episode that takes place in the Torah. Rav Druk asks why does it say here (וַיָּלֶן שָׁם, בַּלַּיְלָה הַהוּא) that he slept overnight and then he did what he had to do? It seems to be an unnecessary comment.

Rav Druk answers imagine Yaakov Avinu was afraid that they would all be killed, it was the night before he was going to meet Eisav and he was able to sleep through the night? The Posuk is telling us (וַיָּלֶן שָׁם, בַּלַּיְלָה הַהוּא) he was able to sleep, he was with Yishuv Hada’as once he Davened and felt Batuach that Hakadosh Baruch Hu would guide him, he no longer had any fear.

Rav Druk mentioned a story regarding the Steipler who went as a Bachur to meet a girl in the early 20th century equivalent of a date. I am sure that they did not go anywhere, however, he went to her house to meet this woman. When he got there it was very late at night and the Steipler had not slept as he had stayed up the previous night learning and he was waiting and the woman was late. As he was waiting he decided to take a nap. He said Hamapil planning to take a nap for at least ½ an hour. After he said Hamapil the girl and her family walked in and it is almost comical to imagine, the Steipler is sitting there the girl and the family come in and he doesn’t want to speak after saying Hamapil. He motions to them that he had said Hamapil and that he has to take a nap. So they wait and he took a nap for a half hour with his head down.

Rav Druk said, amazing, he was able to fall asleep! Here he was going on a date. The girl walks in and he says to wait that he has to take a nap and he is able to fall asleep. That is the confidence that is in the heart of a Gadol B’yisrael once he Davens. This is something to learn from.

In Rav Druk’s Sefer later on page # 243 he mentions something additional based on this Yesod, however, it is enough on this one Yesod, an important Yesod, something to know when you say (נפילת אפיים).

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.

Killing Grandpa - Ki Sisa 5769

32:27 כז  וַיֹּאמֶר לָהֶם, כֹּה-אָמַר יְרוָר אֱלֹרי יִשְׂרָאֵל, שִׂימוּ אִישׁ-חַרְבּוֹ, עַל-יְרֵכוֹ; עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר, בַּמַּחֲנֶה, וְהִרְגוּ אִישׁ-אֶת-אָחִיו וְאִישׁ אֶת-רֵעֵהוּ, וְאִישׁ אֶת-קְרֹבוֹ The Leviim were called upon by Moshe Rabbeinu to carry out the death sentence of those who were Chayuv Misah. Rashi explains that sometimes a person had to give Misah to a relative and Moshe Rabbeinu said don’t look, even if it is your relative you should still give him Misah.

Actually later in V’zois Habracha it is even more explicit by the Beracha of Levi. In 33:9 it says, ט  הָאֹמֵר לְאָבִיו וּלְאִמּוֹ, לֹא רְאִיתִיו, וְאֶת-אֶחָיו לֹא הִכִּיר, וְאֶת-בָּנָו לֹא יָדָע:  כִּי שָׁמְרוּ אִמְרָתֶךָ, וּבְרִיתְךָ יִנְצֹרוּ Rashi says, האומר לאביו ולאמו לא ראיתיו: כשחטאו בעגל ואמרתי (שמות לב, כו) מי לר' אלי, נאספו אלי כל בני לוי וצויתים להרוג את אבי אמו והוא מישראל, או את אחיו מאמו, או את בן בתו, וכן עשו. ואי אפשר לפרש אביו ממש ואחיו מאביו וכן בניו ממש, שהרי לוים הם ומשבט לוי לא חטא אחד מהם שנאמר כל בני לוי  This means that the Leviim carried out the Chiyuv Misah even on relatives that they were Michuyav to be Mechabeid.

We have a Klal Gadol that anytime you have 2 Mitzva obligations that come into conflict if it is possible to be Mekayeim both of them we do them both. Here there were 22,000 Leviim who were able to be Mekayeim this command, so why did it have to come out that a grandson had to kill a grandfather who was Chayuv Misah if a different Levi can kill that person and he wouldn’t be Oiver the Kibbud aspect?

A possible Teretz was suggested. When it comes to hating someone who does Aveiros, a person has to be Mechavein L’sheim Shamayim. He has to really mean it and there can’t be a personal Negi’yos. Rav Pam used to say the Pesukim from Tehillim 139:21-23 כא  הֲלוֹא-מְשַׂנְאֶיךָ יְרוָר אֶשְׂנָא;    וּבִתְקוֹמְמֶיךָ, אֶתְקוֹטָט כב  תַּכְלִית שִׂנְאָה שְׂנֵאתִים;    לְאוֹיְבִים, הָיוּ לִי כג  חָקְרֵנִי אֵל, וְדַע לְבָבִי;    בְּחָנֵנִי, וְדַע שַׂרְעַפָּי Dovid Hamelech is saying, someone who hates you Hashem, I hate them. Those who fight with you Hashem, I am fighting with them. I hate them with an ultimate hatred. After this, Dovid says examine me Hashem and check my heart see that I am L’sheim Shamayim.

Rav Pam would mention Yeihu who killed the Oivdei Habal upon the command of Yona  Hanavi. Later when he committed the Aveira of Avoda Zorah he was punished for killing the Oivdei Habal because if you kill people for being Oived Avoida Zorah than you can’t be Oiver it yourself.

The Gemara says, that only Shmuel Hakatan could write the Beracha of V’lamalshinim because of the same idea. That only someone who is righteous and is doing his actions L’sheim Shamayim can write a Beracha out of Kanayos.

Rav Tzaddok writes that any time a Mitzvah comes B’tzuras Aveira it has to be L’sheim Shamayim. Sometimes a person has a Mitzvah to say Lashon Hora to save someone from a problem; you have to be Mechavein to say the Lashon Hora L’sheim Shamayim.

Yibum is a similar example that you have to be Mechavein L’sheim Shamayim because it comes B’tzuras an Aveira of marrying a sister in law.

Perhaps, this concept can be used by our Parsha. Moshe Rabbeinu was saying that you should go kill the people who were Oived Avoda Zorah. Maybe the person doing the killing is not being Mechavein L’sheim Shamayim? So Adaraba, the person doing the killing should be the person who is the most reluctant to kill by having him kill his own relatives. These are the people who will be Mechavein L’sheim Shamayim.

Davening In A Noisy Place - Va'era 5770

8:8 & 8:26 ח. וַיֵּצֵא מֹשֶׁה וְאַהֲרֹן מֵעִם פַּרְעֹה וַיִּצְעַק מֹשֶׁה אֶל יְ־הֹוָ־ה עַל דְּבַר הַצְפַרְדְּעִים אֲשֶׁר שָׂם לְפַרְעֹה: כו. וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל יְ־הֹוָ־ה: Regarding the Tzefardai’a Rebbi started the Shiur with a Dvar Halacha. We find both by the Tzefardai’a and by the Aroiv that Moshe was Mispallel to make the Makkah end.  There is a very strange Lashoin used by the Tzefardai’a of Vayitz’ak Moshe El Hashem, that Moshe screamed. Typically, Tze’akah is a Tefillah that is used when a person is in big trouble. Why here does it say Vayitz’ak Moshe El Hashem?

The Sifsei Chachamim says the Halacha is that someone who Davens Shemone Esrei must hear his voice while he is saying it. Those who don’t hear themselves are not Yotzei. So when it came to the Tzefardai’a, they made a lot of noise. Moshe had gone out from Paroh to the outside so he raised his voice in order to hear himself.

In the summer when Rebbi goes to Eretz Yisrael, if he Davens by Rav Elyashiv’s Minyan, he is placed at the front near Rav Elyashiv. Rav Elyashiv Davens Shemone Esrei louder than would be expected. The Reason most probably is because he holds that he must hear himself and therefore, since he is a Zakein K’nainahara, he has to talk louder in order to hear himself.

There is actually a Chakira in the Achroinim. When it says that a person has to Daven in order to hear himself, is the Pshat that B’poi’el you need to hear yourself, or it’s just a Siman. Meaning your voice has to be loud enough that a normal voice can be heard. Rav Elyashiv is apparently Machmir for such a Shittah. There is such a Shittas Ha’Gra that says B’poi’el you have to hear your voice. This is a Nafka Mina L’dinnah if you Daven in a noisy place like Stolin you must Daven louder.

Davening Adjacent To A Church - Va'era 5769

There is a Teshuvah in Maishiv Davar authored by the Netziv. By Makas Barad, at the end of the Parshah, in Perek Tes Posuk Chaf Tes, the Posuk says, K’tzaisi Es Ha’ir Efrois Es Kapai El Hashem. Meaning, that when Moishe will leave Mitzrayim, then he will daven to Hashem. Rashi explains, that Mitzrayim was full of Avoidah Zarah, so Moishe refused to daven there. The Kasha is obvious, what does this have to do with Barad, there where already a few Makkos before that Moshe had davened, in order for them to end?  The Shoiyel asked the Netziv a Kasha regarding davening Mizrach in a shul that was adjacent to a church, if it would be better to face another direction. The Netziv writes that davening towards Mizrach is the Ikur Hadin not a Hiddur, and it is learned out of a Pasuk in Sefer Daniel. He also mentions that Moishe, when he davened that some of the other Makkos should be removed, he davened indoors in a Beis Medrash or Beis Haknesses. It didn’t matter that he was in Mitzrayim, where on the other side of the wall was Avoidah Zorah. Barad was different, because Moshe davened outdoors. He showed that it was from Hashem, because when he davened, the Barad stopped midair. So to show the people watching him the Koiach Hatefillah, Moshe had to daven outdoors and out of the city because of the idols.

J013 - 2-2 - The Expulsion From Spain

מיד בהגיעם לא"י הוצרכו המרגלים לנוס.
איך שמע מלך יריחו? ס' טעמא דקרא - כי כן רצה הקב"ה, וכן מפרש איך אחי יוסף לא הכירוהו.
סימן לדורות שא"י נקנה ביסורין.
אגרת ר' הוטנר אודות א"י נקנה ביסורין.

גירוש ספרד
הרבה ספרדים יצאו לקושטנטינא שרובה הי' אשכנזים. ודנו אם לשנות למנהג אשכנז.
ב"י באבקת רוכל לת' שיש מושג של ב' קהלות בעיר א' דומיא לב' ב"ד בעיר א דאמרי' ביבמות יד. דליכא איסור "לא תתגודדו" (פרשת ראה - דברים יד א).

שו"ת ישמח לב אה"ע סי' ד' תמה על האשכנזים בירושלים שמחזיקים במנהגיהם אף שהספרדים מרובים וקדומים.
האשכנזים משיבים שכך נהגו גם הספרדים כשהגיעו גרושי ספרד למקומות האשכנזים, ע"פ תשובת הב"י הנ"ל.

עוד בהשתלשלות גירוש ספרד והיישוב בצפת ובירושלים.
קבלת שבת.