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What Does That Have to Do With the Price of Tea in China? | Dvar Torah Behar

rabbifink — Fri, 18 May 2012 07:01:32 +0000

This week we read the double parsha of Behar and Bechukosai. Behar mostly deals with the laws of Shmita, the Sabbath of the land, and Yovel, the Jubilee celebration every 50 years. The parsha begins with these words:

“And God spoke to Moses at mount Sinai, saying: Speak to the children of Israel, and say to them: When you come into the land which I give you, then the you shall keep a sabbath on the land to God.”

Rashi quotes a medrash that asks the Talmudic version of “What does that have to do with the price of tea in china?” In this context, the question is “what does the obligation to keep the Shmita have to do with Mount Sinai?” In other words, why does the Torah emphasize that this mitzvah was given at Sinai?

The answer, says the medrash, is to teach us that just as this mitzvah was given at Sinai with all its details, similarly, all the mitzvos given at Sinai were given with all their details. The Torah goes into more detail about the mitzvah of shmita than some of the other mitzvahs. The details of other mitzvahs were given as part of the oral tradition. The verse reminds us that just as all the details of this mitzvah were given at Sinai (in the written Torah) so too all the details of the other mitzvahs were given at Sinai (albeit in the oral Torah).

This answer begs a new, perhaps bigger question. Why did the Torah teach us this lesson in the context of shmita? There are 613 mitzvahs in the Torah. Any of them could have been elucidated in the written Torah and juxtaposed with a superfluous usage of the words Mount Sinai and we would have been able to learn the very same lesson? Is there something unique that we can learn from the fact that the Torah used the mitzvah of shmita to teach us this lesson?

R’ Schwab answers with an important insight.

Many “scholars” have challenged the authenticity of the Torah. They argue that the Torah was written by humans and was not the word of God. They claim that the Torah is just another book, like any other.

Obviously, we vehemently disagree. We adamantly insist that the Torah is Divine. It is the word of God and along with written Scripture, a Divine communication called the oral law taught us all the details of those complicated laws.

Some mitzvahs sound like a man could have thought of them. The civil code is pretty similar to the civil code of many ancient peoples. The prohibitions against murder and theft are reasonable enough that a human could have thought of them on his own.

However the mitzvah of shmita is one of the least likely mitzvahs to have been invented by humans. The law requires that we let the land lie fallow once every seven years. This is a good idea as it gives the land time to regenerate its nutrients. But it is incredibly dumb to force everyone to have their land lie fallow in the same year! Without some sort of Divine Assistance the entire country would starve. A terrible human plan.

No human author would have legislated a law like that. This law in particular, speaks to the Divine authorship of the Torah.

Perhaps this is why the Torah uses this specific mitzvah to teach us that the all of the written Torah and the oral tradition have their origins at Sinai and can be attributed to God alone.

Next week we celebrate Shavuos, the day that we received the Torah from the Almighty. I can think of no better lesson the glean from this week’s Torah reading.

Standing Tall | A Guest Post

rabbifink — Fri, 18 May 2012 06:41:56 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Behar – Bechukosai
Standing Tall

Parshas Bechukosai commences with the hope and promise of the abundant Birchos Shamayim. All that is expected of us is bichukosai teilechu – shthiyu ameilim baTorah, that we should toil in Torah and in turn receive Hashem’s bountiful blessings. A progressive, ever increasing measure of bracha is presented to us. These brochos, however, are immediately followed by the Tochacha. Sadly, Klal Yisrael knows the trauma and tragedy of this Parsha all too well. Our history is painted with suffering throughout the ages.

With so much bracha to be had, we must explore, where and why does tragedy begin and how b’ezras Hashem it can be prevented. Perhaps the smichus haparshiyos gives us clue.

The opening brachos of the Parsha conclude with the words v’oleich eschem kommimiyus. Rashi explains: I will accompany you b’komah zkufah with an upright posture, a proud and regal bearing. Indeed, when all is well with Klal Yisrael, this is the epitome of birchos Shamayim, the ultimate gift – to be able to walk proudly, side by side with the Ribbono Shel Olam as His oveid. Nothing could be greater or more noble. However, this posuk is surprisingly followed by the disastrous statement of the very next verse, v’im lo sishmu li – if you will not listen to Me. Suddenly, tragedy begins. Why? How could there have been such a swift transition from bracha to klalla? How did we go from bichukosei teleichu, walking with Hashem Yisborach b’koma zkufa to r”l, lo sishmu, to not listening?

Perhaps the smichas hapsukim is telling us that the barometer of our devotion to ratzon Hashem or chas v’shalom our demise lies in the sense of kommiyus – the koma zkufa, the noble pride we have in our mitzvah observance. When we stand proud of our yiddishkeit and derive dignity and delight in doing His will, we stand tall. All of His brachos are ours! It is only when there is a break-down, however small it begins, in our sense of the nobility of being His Am Segula that the – possibility of lo sishmu can exist. It is the proud Jew who listens to the Ribbono Shel Olam and kivayachol partners with Him in being an ohr La’amim. It is a role to savor. Only the Jew who, r”l, lacks pride, begins to distance himself from the warm embrace of Hashem Yisborach, His Torah and His mitzvos. Without pride, our motivation to do His will is muted. We turn astray and the Yetzer Harah begins to dominate us until v’lo sishmu becomes the norm.

As we prepare for Shavuos and Kabbolas Hatorah we must remember ashrienu mah tov chelkeinu, we are indeed fortunate to be part of the Am Hanivchar; we are banim laHashem. We must stand proud. As Dovid Hamelech exclaims, Hashem Melech Geus Laveish…Hashem Yisborach is cloaked in pride, so can we. In so doing, we can merit a life of bracha filled with nachas from our children who will follow our model and grow to be proud, happy and noble partners with Hakadosh Baruch Hu with a gishmak in avodas Hashem which will continue to inspire future generations. Our limud haTorah and our kiyum hamitzvos – indeed, our very future depend upon it.

Eternal Message of Happiness | A Guest Post

rabbifink — Fri, 11 May 2012 07:01:27 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Emor
U’Smachtem

Parshas Emor contains the Parshas HaMoadim, a chapter of Chumash devoted almost exclusively to the Yomim Tovim. Among the many requirements contained therein is the Mitzvah of Simcha to rejoice and be happy on Yom Tov. The Kli Yakar derives a very important lesson from this context. Its message is timeless.

The Mitzvah of usimachtem is recorded by the Yom Tov of Sukkos following the laws of the Arbah Minim. This, he explains, is to teach us that Ein Simchaschem lifnei Hashem ki im b’zman she’heim agudah achas - There is no true Simcha enjoyed with Hashem unless Klal Yisrael is united b’Achdus, as one. Moreover, we are taught that the mitzvah of Simcha is a constant requirement. A Jew is to live with a Simchas Hachayim each and every day of his or her life. So why is the Mitzvah specified in juxtaposition to the Yom Tov of Sukkos? What is the hidden message being taught?

Hashem, he explains, is defining for us the context of simcha. True Simcha is not about self indulgence. Happiness should never be confused with satiating desire or instant gratification. Rather, true joy is found all year long, following the Sukkos formula. Indeed, the spiritual nirvana we are to seek is attained by stepping out of our material confines (into the sukkah), sanctifying the earthly possessions we have produced (arbah Minim), feeling connected and protected by the Shechina on high (schach) as we share His bounty with each of our guests (ushpizin). This is the formula for the healthy Torah lifestyle we can share with our families.

It is especially critical in today’s “instant messaging” era. We can and must learn to refine our goals and aspirations for true happiness. Only when we neutralize the material competitiveness which disunites us and discover the true joy of spirit the world of Torah, Mitzvos and Ma’asim Tovim provide us can we truly connect with each other and to Hashem Yisborach as one.

Breaking Barriers | A Guest Post

rabbifink — Thu, 03 May 2012 19:06:01 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Acharey Mos – Kedoshim
Breaking Barriers

Parshas Kedoshim is chockful of Mitzvos, all of which direct us toward the goal of living a Torah life imbued with the mantra of Kedoshim Tihiyu. At first glance, one such Mitzvah seems so easy, yet, according to the Ohr Hachayim Hakodesh, it is a constant struggle. Indeed, it is a Mitzvah which expands or r”l constrains our Kedushah potential. It is the Mitzvah of elohei maseicha lo sa’aseh lach.

Most of the mifarshei hamikrah focus this commandment on the azahara to not even fashion idols for others. However, with the Yetzer Harah for idolatry neutered by Chazal, we find the whole notion of idolatry repugnant, even silly. Furthermore, as the Ohr Hachayim Hakadosh points out, this issur is already included in the general Halachos of avoda zara. He therefore renders a different approach that is especially inspirational during this sefira season.

He explains, “when a person performs a mitzvah, the Shechina rests upon him. But when one r”l does an aveira, a ruach tumah sets upon him – v’hu masach hamavdil beino uvein Elokav – it forms a barrier between him and the Ribbono Shel Olam.” Comes the Torah to teach us, with all of the bounty I have provided you – strive for Kedusha. The secret: elohei maseicha lo sa’aseh lach, do not create barriers between yourself and Hakadosh Baruch Hu. Why? The posuk continues, “Ani Hashem Elokeichem” - for I am Hashem your G-d. When our relationship is barrier free we can appreciate the reality of Hashem Yisborach’s kindness and hashgocha, 24/7. Barrier free, we can appreciate the gift of Torah u’mitzvos and our opportunity and responsibility of being an ohr la’amim. With out any obstacles in the way, the road to perfection is smooth traveling. It seems so easy.

But as the Rambam explains, when one succumbs to temptation, he can get stuck in the quagmire of cheit. In so doing, layer of upon layer of thicker and thicker material form a blockade between the Shechina and the neshama so desperate to see its Father. We can degrade into the ultimate hester panim, as a thick iron curtain of sin obstructs our view of Kudsha Brich Hu until He seems almost non-existent, chas v’shalom. This was the most pernicious impact of the golden calf, the eigel maseicha which Klal Yisrael fashioned in the desert. And sadly, that barrier to giluy shechina and the clarity of the luchos rishonos is still with us today. We are challenged to tear down the vestiges of the eigel hazahav’s obstruction to emunah found in each generation and eliminate as well the impediments to emunah rooted in our own personal iniquities.

How can we succeed? Sefiras Ha’omer provides the answer. We count toward matan Torah. One day at a time, we dismantle the barricades. Through Talmud Torah, asiyas HaMitzvos and refinement of our middos, we invite, as the Ohr Hachayim points out, the Shechina back into our lives and in so doing we eliminate the barriers found along the way. Indeed, with the avodah of each day’s count, we can, b’ezras Hashem, eliminate the hindrances to revelation and spiritual clarity. Inching ever closer to feel His presence, and achieving a life lived as kedoshim - ki kadosh ani Hashem Elokeichem!

Not a Gnat | A Guest Post

rabbifink — Fri, 27 Apr 2012 07:01:21 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Tazria-Metzora
Toras HaYoledes

The study of smichas haparshiyos always reveals fascinating insights into the inner meanings of Torah. Text and context are so vital in shaping the values and mores that are to shape our outlook as well. One significant message is presented by Chazal as we traverse the yesodos of parshas Shimini, read last week, and begin the study of parshas Metzorah this Shabbos. It is a bridge which reminds us of the proper context of our avodas Hashem still today.

Chazal note that parshas Shmini concludes by summing up the laws of kashrus using the phrase, “zos Toras habihama.” Our parsha begins with the renewal of human existence and the birth of children entering the world and the words “zos Toras hayoledes.” The commentaries wonder why the Toras habihama precedes the Toras haadam. Surely, it is people who are the focus of creation. Shouldn’t we study the creation of man and then follow it with the Toras habihama? What is to be understood from the sequence of these psukim?

To answer this question, the Midrash introduces the parsha with the posuk from Tehillim (139:4) Achor vakedem tzartani — “backwards and forwards You shaped me.” Says R’ Yishmael bar Tanchum “Achor l’chal hamaasim v’kodem l’chol ha’onshim…— you are last with regards to your actions (you are the pinnacle of creation), yet you are the first for all of consequences (if you abuse life).” The Midrash continues—if you are worthy then all of creation was prepared for you. However if r”l one is unworthy then even the gnat has preceded you in ma’aseh breishis.

The message of this lesson is powerful. Of all the creatures of the world, only human kind needs guidance and training to be successful. Beavers need not attend engineering school. Fish do not take swimming lessons and bees are exempt from food chemistry courses. It is only people that need education and coaching to master their destiny and fulfill their role in this world. Our performance is in our own hands. Chazal are reminding us that the sequence of Toras habihama preceding Toras haadam is to deliver context and meaning to our spiritual destiny. If we learn, study and continually grow, then the Toras habihama and indeed, the entire world is the gift which greets us to enjoy a beautiful world filled with all of His bounty. By providing us a world ready with all that we need, Hakadosh Baruch Hu has given each of us all of the tools we could possibly desire to achieve our spiritual destiny. We can rise to the apex of piety and the spiritual nirvana toward which we aspire to soar. But, if the gift of life and the opportunity to do mitzvos are not taken advantage of, and His bountiful blessings are wasted through our apathy, indifference and self-centered laziness, resulting in sin, then we are truly no different than the insignificant gnat created early on in the six days of creation. In fact we are worse. They, after all, are fulfilling their prescribed role but we, who have free choice, are not doing ours. What a waste.

As we progress through the “count-up” to Shavuos, this lesson is a vital reminder of our personal and national mission as an ohr l’amim. We can only illuminate the world if we are willing to use His gifts to bring kavod and glory to His name through our actions. That is the true purpose of life, to take the Toras habihama and all of the olam hagashmi it symbolizes and sanctify it through the spiritual potential of Toras haadam.

Seek and Ye Shall Find | A Guest Post

rabbifink — Thu, 19 Apr 2012 17:59:55 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Shemini
Darosh Darash

With this week’s parsha we find ourselves at the midpoint of Toraseinu. Chazal are fascinated by the fact that the first half of the Torah ends and the second half of the Torah begins with the same word. We are told (Vayikra 10:16) “v’es se’ir hachatass darosh darash Moshe.” Moshe urgently sought out whether or not the details of the sacrificial service rites had been performed correctly. Despite the horrific tragedy of the death of Aharon Hakohein’s two precious sons (Moshe’s nephews!), Moshe, assertively inquired, a double expression of Doreish, as to whether or not the ratzon Hashem was being fulfilled and to the very last specific detail.

It is no coincidence that this phrase, darosh-darash, is at the very center of the Torah. This teaches us not only about Moshe Rabbeinu but about what ought to be front and center of our lives each day. Darosh-darash, it is the end and beginning of everything. Darosh-darash, we are being reminded that assertively seeking out Hashem Yisborach, finding fulfillment in talmud Torah and striving to be meticulous in our standard of Mitzvah observance is at the heart of our spiritual destiny. Like Moshe Rabbeinu, even when tragedy strikes our life is anchored with darosh-darash, probing, seeking and searching for an even greater spiritual relationship with Hashem Yisborach. He is everywhere.

However, we need not wait, rachmana litzlan, for catastrophe to strike. Blessed with His bountiful goodness, He gives us the opportunity to see Him in the hashgacha pratis that governs our life each day. Darosh-darash, from matters of parnasah to family, work to play, He is there holding our hand and guiding us along the way.

We are told that the Baal Shem Tov once asked his students, “Where is Hashem?” Not one of their answers was satisfactory. Finally the students turned to their mentor in wonder, and asked “So, Rebbe, where is He?” Responded the Besh”t , — “Hashem, He is wherever you let Him in!”

Do You Really Want It? | A Guest Post

rabbifink — Fri, 30 Mar 2012 07:19:40 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Pesach 2012

Shir Hashirim Shlomo Hameelech’s great Song of Songs, teaches us just how much kivayachol, Hashem Yisborach loves us. This relationship is kodesh kadashim but is so difficult to comprehend. Nevertheless, it is part and parcel of the zman cheiruseinu. In fact, it is of the deepest fundamental yesodos of our Pesach experience. It is the ambition we seek in our Sede ritual. How are we to capture its essence and elevate our yom tov sensation to the madreiga of “ahavas klulosayich” which we all aspire to feel? One midrash can help.

Most our familiar with the phrase from Shir Hashirim, kol dodi henei zeh ba. We are familiar as well with the medrashic statement zeh Melech haMashiach! However, many are not well versed with the entirety of the medrash. Let us explore further. As this powerful aggadah in Shir Hashirim Rabbah (2:19) commences it states; “R’ Yehuda omeir kol dodi zeh Moshe Rabbeinu” and it begins a narrative which is repeated with a series of variations all echoing an identical theme. Says the medrash, when Moshe Rabbeinu announced to klal Yisrael that it is time for you to be redeemed they responded, how so? Could it be true that the time for geula has arrived? It is not yet time (400 years have not passed), we are not worthy, we have no maasim tovim and we have r”l filled the streets of Mitzryaim with our worship of avodah zarah? How could we be roei for geula?

The medrash records Moshe response. It is written in two ways with a very a subtle disparity between them. In one instance the Medrash records that Moshe told Klal Yisrael, do not worry, ho’eel v’Hu chafetz b’geluaschem eino mabit b’maseichem haraaim. Since He (Hashem Yisborach) wants to redeem you, He looks not at your actions and He will take you out of Mitzrayim. In the subsequent report of Moshe Rabbeinu’s conversation with Klal Yisrael an almost identical refrain is provided. Just one word is different, the word v’Hu (and He) is left out. Instead it reads ho’eel v’chafetz b’geulaschem eino mabit. . . this can be understood to mean since you, Klal Yisrael, truly desire geula and the connection to the Shechina it brings, Hashem Yisborach will overlook your iniquities and deliver you from the bondage of Egypt!

In other words, Moshe Rabbeinu tells Bnai Yisrael, Hashem Yisborach’s decision to ignore our aveiros and provide us with geula is dependent upon our desire to be closer to Him. If we want it – it will be! Such is the ahavas klulosayich, our a bi-directional relationship with Kiviyachol, the Ribbono Shel Olam. We need to give ourselves to Him and He, in turn, gives Himself to us. Indeed, the more we want Him in our lives the more He will allow us to feel His presence in all that we do. That is the essence of the Ahava – the loving and giving that we must feel for Hakadosh Baruch Hu if we want to feel His love in our lives.

Kol dodi henei zeh bah. We must remember that the triumph of the seder ritual is found in attaining the relationship of ahavas klulosayich. It is the ultimate Avodah of the Seder experience. Beginning with the arabah kosos, it is the goal we seek as we ascend the fifteen steps of the simanei haseder. Each one brings us ever closer to the ultimate dveikus baShechina. If we are successful we arrive to the madreiga of nirtzah - where our want for Him is matched by His desire for us. What a valuable message for us all; He is waiting for us still! We know that Mitzrayim is the quintessential definition of the geula paradigm. A geula we need now more than ever. And more than ever, it depends on us. We need to want it so He will too. We must ask ourselves, tzipisa liyeshua? Are we anticipating salvation? The kol hataor, the voice of mashiach is waiting for ours to join him song. Why not now? Surely, it is time for us all to sing.

The House That Moshe Built | A Guest Post

rabbifink — Fri, 16 Mar 2012 16:44:25 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayakhel-Pekudei
The House the Moshe Built

The Mishkan completed and assembled is described by the mifarshim as the “house that Moshe built.” Chazal tell us that although Betzalel, Ahaliav, and a variety of artisans, smiths and craftsmen did their respective jobs, Moshe is credited with the Mishkan’s completion. This is because Moshe not only oversaw the construction of the Mishkan but was Moser Nefesh—totally dedicated to its design and completion.

This is so typical of Moshe Rabbeinu, who selflessly shepherded Klal Yisrael through forty years in the desert. He gave his all for Hakadosh Baruch Hu, His Torah and Klal Yisrael. In describing Moshe Rabbeinu’s legacy, the Midrash opens the Parsha by quoting the Posuk from Mishlei, “Ish emunas rav brachos”—a man of faith has many brachos. This posuk, we’re told, teaches us that kol mi shehu ne’eman Hakadosh Baruch Hu mavi brachos al yado—“whoever possesses emuna, Hashem Yisborach brings brocha through his hands.” The mifarshim explain that this is not only limited to Moshe Rabbeinu but refers to all those who act like him. Moreover, we are being taught that there is a direct correlation between the brachos we receive and provide to others and our own faith in Hashem Yisborach.

Indeed we are being taught that each of us can each be like Moshe in regard to one specific domain: emuna. How can this be? Is it really possible to replicate the emunah of Moshe Rabbeinu who spoke, kivyachol, to Hashem panim el Panim-face to face? The answer is an emphatic “yes”.

What is emuna? Rav Avigdor Miller zt”l explains that emuna is not simply faith but rather, loyalty. Therein lies the key. We are all supposed to be loyal, devoted and dedicated to the Ratzon Hashem. Emunah is not merely about a feeling of spiritual connectivity that we can take for granted and reflect upon when convenient. That’s only a start. It is about more deeply committing ourselves to Him day in and day out. Putting His will first and our needs second. It is about becoming a skilled, master craftsman of Hashem’s desire, personifying His will in each move we make. In good times and moments more challenging, our loyalty makes the difference. True, we may never reach the madreiga of a Moshe Rabbeinu. Yet as much as we cannot achieve his “reach,” we can match his effort. We can give 100% of our devotion to Hashem Yisborach and access His shefa brachos to enrich our lives, those of our family, and all of Klal Yisrael, IY”H .

All Knotted Up | A Guest Post

rabbifink — Fri, 09 Mar 2012 20:21:24 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Ki Sisa
Hashem’s Tfillin

We find in Parshas Ki Sissa the catastrophic sin of the eigel hazahav, which tragically placed Klal Yisrael at the precipice of destruction. Moshe Rabbeinu beseeches Hakadosh Baruch Hu on our behalf. He successfully assuages Hashem Yisborach’s anger and insured our survival to this very day. Realizing that he was privileged to experience an obvious eis ratzon, Moshe is emboldened to ask for a keener understanding of Hashem Yisborach. He implores Hakadosh Baruch Hu, “Hareini nah es Kvodecha”- to reveal Himself, to offer His eved a more comprehensive understanding of who He is. Hashem Yisborach responds by saying “v’raisa es acharei upanei lo yerau” – no human can see the full, frontal glory of Hashem. You, Moshe, therefore cannot see My “front,” but I will reveal to you My “back.”

Hakadosh Baruch Hu’s enigmatic response to Moshe’s request is hard to understand. We attribute no real anthropomorphisms to Hashem Yisborach. Moreover, how does this address Moshe Rabbeinu’s request to understand Hakadosh Baruch Hu? Seemingly, Moshe is asking to understand the depth of Hashem’s compassion for Klal Yisrael who He has just spared from annihilation. Rashi, too, is concerned with understanding the posuk and quotes the Chazal that declares that showing His back to Moshe meant that Her’ahu kesher shel Tfillin – Hashem Yisborach showed Moshe the knot of His tfillen shel rosh. This only seems to confound us further. How does this answer Moshe’s request? And what are we to learn from this episode today?

The Gemara in maseches B’rachos teaches that Hashem Yisborach indeed wears Tfillin. Unlike our tfillin which contain the parsha of Shma Yisrael, our affirmation of kabbolos ol malchus Shamayim, Hashem’s Tfillin contain the posuk Mi k’amcha Yisrael – “who is like My people Israel?”. Amazingly, Hashem Yisborach’s T’fillin reflect His love and relationship with us, His chosen people. Perhaps this explains our query.

Moshe Rabbeinu successfully defended Klal Yisrael from their terrible sin of the golden calf. He invoked the yud-gimmel middos and recalled the zechuyos of our avos, Avraham, Yitzchok and Yaakov. But what, k’vyachol, was the source of Hashem’s forgiveness? It was the simple fact that, despite our iniquities, He loves us. Moshe Rabbeinu wondered if there was more. Says Hakadosh Baruch Hu, the depth of My ahava cannot be understood by the living. However, My relationship with you can be. He communicated that by showing Moshe the kesher shel Tfillin. In this case, “kesher” does not refer to a knot being shown to Moshe. Rather, it’s the Kesher – the relationship of Mi k’amcha Yisrael, represented by the tefillin of Hashem Yisborach. Moshe then came to appreciate the essential ideal that our kabbalos ol malchus shamayim and relationship with Hashem Yisborach is a two way connection. We are not only expected to love Hakadosh Baruch Hu but we are gifted with Him loving us back!

It was this relationship that saved us and it is this relationship that ought to inspire us each day. As we proclaim, Shema Yisrael Hashem Elokeinu Hashem Echad thrice daily, we must always remember that Hashem Yisborach proclaims Mi k’amcha Yisrael. We have but to be worthy of His heart to stay in touch with our own.

Give Thanks | A Guest Post

rabbifink — Fri, 02 Mar 2012 17:38:17 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Titzaveh
Viyikchu Li- Viyikchu Eilecha

The parshiyos of Terumah and Tetzaveh follow the exclamation of na’aaseh v’nishma which concludes parshas Mishpatim. Each parsha begins with the word v’yikchu, you should take. Terumah commences with viyikchu Li teruma—take for Me (Hashem) and Titzaveh opens with viyikchu eilecha take for you. What is about the building of the Mishkan that helps us make this transition from taking and giving to Hashem to acquiring for ourselves? What can we learn from it today? One approach is found in how Chazal explain the relationship between matan Torah and the hakomas hamishkan.

Chazal teach us that the relationship of hakoras hatov – expressing appreciation, is integrally bound up with the matan Torah experience. Indeed, it is only after Klal Yisrael receives the most precious of gifts, our priceless Torah, that Hashem Yisborach directs us to build a Mishkan and fashion the Aron to hold the Luchos, a Menorah to illuminate our lives, a Shulchan to dedicate our worldly assets to the Borei Olam and construct two diatinct mizbachos to harness our mesiras nefesh which provide the sweet fragrance and aroma that should innately surround every Jew.

The reality is that the Mishkan itself was to be our tool to express the ultimate sense of appreciation to Hashem Yisborach for elevating our stature, as He selected us as His chosen people. Though priceless in value, we somehow attempt to thank Hashem for bestowing His royal status upon us, giving us His Torah and calling us His children. This we express through our drive to fulfill viyikchu Li to give to Hashem—as we build and serve in the Mishkan. Once we have generously been thankful to Him we are allowed to enjoy vikchu eilecha to take for ourselves the gifts of health, happiness and nachas he has bestowed upon us each and every day.

Only by giving to Him do we truly take for ourselves!

But there is more, another nuance that deepens the message. One cannot help but notice that the venue of viyikchu eilecha is prefaced with the charge v’ata titzaveh es bnai Yisrael – you should command klal Yisrael. Although the technical tzivui of the parsha is related to the preparation of oil for the menorah, Chazal teach us that the essence of the beginning of the parsha is really is about the transmission of our Mesorah through Torah Shebaal Peh as represented by the menorah. We are being taught v’ata titzaveh – you must command and transmit the Torah to another generation. Each Jew must view this responsibility as a personal obligation. For only through the authentic transmission of mesorah will we be able to serve as the ohr la’amim Hashem Yisborach intended.

When we combine these two ideas we are left with a profound message. Indeed, we are being taught that the pivotal criterion in transitioning from viyikchu li into viykchu eilecha is our fidelity to the transmission of Torah shebaal peh. When we follow through on our responsibility to pass the torch of Torah forward, bestow that legacy to our children and cloak them with the mantle of leadership to themselves be transmitters of Torah we are then empowered to actualize all of His gifts for a life filled with the Yiddishe Nachas for which we strive.

The Colors of Happiness | A Guest Post

rabbifink — Fri, 24 Feb 2012 19:07:34 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Terumah
Serve Hashem with Radiance!

The annual study of the construction of the Mishkan is always exciting. The repository of the Shechina, the Mishkan is not a simple building by any means. Indeed, the deep symbolism of each and every aspect of the design, materials and construction process is chock full of practical messages and lessons for us to live by. Let us explore one fascinating facet further.

The Torah teaches that uppermost cover upon the roof of the Mishkan was fitted with the skin of Techashim. Chazal explain that the Tachash was a unicorn. It was a strikingly beautiful animal with a single horn. It was comprised of six colors which caught the eye of all who were deeply mesmerized by its sheer magnificence. Miraculously, the Tachash appeared in the midbar during the construction of the mishkan to gift its fleece to the House of Hashem after which, it disappeared forever to become a legend.

Interestingly, Hashem Yisborach commanded that our house of worship be enveloped by this multi-color skin. This was to symbolize for us the differentiated persona of each of the Shevatim who themselves would later be represented by their own colored flag, unique symbol and precious stone. Klal Yisrael was not expected to be the same. As an icon of ritual, the resting place of the Shechina, the Mishkan, was teaching us how to serve the Roibbon Shel Olam. Our avoda would need to be vibrant, radiant and colorful, so to speak, reflecting how we each were to bring our own personal kochos to our avodas Hashem. Only then could we hope for perfection.

The Meam Loez, presents an even deeper insight. He notes that the Targum translates the word for the aforementioned unicorn, the Tachash as “sassgavna.” Sassgavna, according to the Meam Loez, is really an anagram of the two words “Sas” to rejoice and “Gavna” colors. It teaches us that the Tachash itself “samcha b’liba al rov gvanim shebah,” that the unicon rejoiced and celebrated in its heart on account of its multicolored hues! It was b’simcha. Not because it was the same as everything (and everyone) else but because it was unique, colorful and stunningly distinct. This idea, too, must be part of our understanding of what our avoda is to be.

Mi shenichnas Adar marbin b’simcha. We must learn from the Tachash, the sassgavna. We must remember that we are not expected or even encouraged to serve Hashem Yisborach only in black and white. Our ahavas Hashem and yiras Shamayim must be characterized by the full spectrum of color symbolized by the roof which capped the Mishkan. Enveloped in color, it was the perfect home to host the Keruvim and house the Aron which contained the Luchos haEidus we still live by. Indeed, each Yid has a role to play, a color to broadcast and an individual task to fulfill. Using our kochos responsibly we can feel our own shade and hue shine forth from our soul and find the fulfillment in our avoda Hashem Yisborach intends. Doing so we will find our selves with that Tachash sense of simcha as we become the sassgavna – rejoicing and celebrating the shelamus of reaching our potential and the multi-colored, distinctive approach to avodas Hashem of each and every Jew.

Learn With Your Children! | A Guest Post

rabbifink — Fri, 17 Feb 2012 21:48:41 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Mishpatim
Learn With Your Children!

The conclusion of parshas Mishpatim features a return to the description matan Torah. We are told how Moshe Rabbeinu alighted Har Sinai. Upon his return, Moshe told Bnai Yisrael es kol divrei Hashem v’es kol hamishpatim – all the words of Hashem and all of His laws. Klal Yisrael responded in unison and proclaimed, “kol divrei Hashem na’aseh.” Whatever Hashem says we will do. This is the second time since the saga of matan Torah began to unfold that Bnai Yisrael responds to the gift of the Torah with an emphatic na’aseh – we will do! Nevertheless, despite the sincere motivation of Am Yisrael, their declaration of na’aseh is simply not enough. Finally, kabbolas HaTorah reaches its zenith a few Psukim later as, Klal Yisrael exclaims na’aseh v’nishma! Crowned with this most famous, wondrous refrain of – we will do and we will hear, matan Torah is complete. We are gifted the Torah Hak’dosha for eternity.

What caused the change in our response? Why did we jump from na’aseh to nishma? What finally inspired us?

The Midrash tells us that during matan Torah, Hashem Yisborach demanded a guarantor from Klal Yisrael that we would watch and protect the gift of Torah being granted to them. At first, Klal Yisrael suggested the Avos. However, Hashem said no. Klal Yisrael then suggested shamayim va’aretz. Again, Hakadosh Baruch Hu refused. Finally, B’nai Yisrael offered their children to secure their commitment to Torah. This Hashem accepted.

This Midrash appears to be derived from the verses leading up to the na’aseh v’nishma declaration. Following the second affirmation of na’aseh we are told vayishalch es na’arei Yisrael – that the youngsters of Bnai Yisrael were sent out to bring a sacrifice. Afterwards, Moshe sprinkled the blood on the mizbeyach and read the Torah to the people. Only now they proclaimed na’aseh v’nishma. Why? Initially Klal Yisrael felt Matan Torah was for adults only. For themselves they were ready to proclaim and commit to na’aseh, personal mitzvah observance. However, they soon recognized that it was the youth who successfully brought the korban needed to complete the matan Torah experience. Bnai Yisrael then offered their children as the guarantor of Kabolas HaTorah. As they did so, they came to the realization that matan Torah was not just for them but it was for their kinderlach and generations to come.

Now a process for mesorah would need to be established to assure the effective transmission of our holy Torah from generation to generation. Thus na’aseh v’nishma was the call. Effective transmission of our mesorah calls for a commitment to doing and more importantly to hearing and learning! This awareness is critical for us to protect and assure the mesorah we guaranteed to our antecedents and that our children insure for us. Indeed, being mikabelei Torah and strengthening our link in the chain requires that we reclaim that na’aseh v’nishma attitude. No, it is not enough to send our children to yeshiva. We must do and we must learn . . . . . . with our children!

A Good Time | A Guest Post

rabbifink — Fri, 27 Jan 2012 08:41:48 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Bo
A Good Time

Parshas Bo heralds the birth of Klal Yisrael as the Am Segulah. So profound are the events contained therein that they define our destiny as banim la’Makom till today. Most importantly, one detail in the Parsha is so fundamental that it singularly defines the spiritual mission of every Jew. Surprisingly; our tachlis Hachayim is not defined by the climactic conclusion of the eser makkos, the korban Pesach or even our physical exodus from Mitzrayim. Rather the essence of Klal Yisrael is wrapped in the ribbon of the very first Mitzvah gifted to us by Hashem Yisborach; the mitzvah of Kiddush Hachodesh.

The Torah teaches us, Hachodesh hazeh lachem. This posuk Rashi points out, in the very first verse of sefer Breishis, is where the Torah should begin, shehi mitzvah rishona shenitztavu Yisrael. Essentially, the Torah commences right here with Kiddush Hachodesh, a gift which is lachem, exclusively Klal Yisrael’s Why? And how does it define us l’olmei olamim.

Kiddush Hachodesh, our first national mitzvah is much more than the complex formulae to be used in calculating the lunar cycle. It is about time and our unique relationship to it. It is about Kiddushas Hazman and the ability of the basor v’dam to define it in this world and the next. Empowered by the Ribbono Shel Olam, as we are, to control time, even the malachei hashareis must consult with B’nei Yisrael to know when the Yomim Tovim are scheduled!, We are charged to create moadim. Indeed, Lakol zman va’eis, we can create an eis la’ssos for every opportunity. It is an amazing task that only a Yid can do. This is the Torah paradigm for zman – so lovingly placed in our hands as our first mitzvah. It is for us to give meaning and reality to each and every tick of the clock.

Mikadeish Yisrael v’hazmanim, Kiddush Hachodesh is the very first national mitzvah and kedushas hazman is our national tachlis. Even before the actual geulas Mitzrayim, Hashem Yisborach is teaching us that it is up to us make each moment count. The gift of freedom is not for every individual to do what he wants when he wants. That is anarchy. Instead, time is life. And cheirus is the opportunity to use time well, to find in it a purpose and fill life with meaning.

Given the power of time and our responsibility to use it wisely it is no wonder that our national destiny begins with this very mitzvah. Its message is more critical today than ever. What do we do with our time? How much do we learn? Do we make time for our families? Are we giving time back to the klal? How do we leisure? Do we invest time, find it, waste it or r”l try and kill it. It is, after all, our most precious resource and our most unique gift.

For Klal Yisrael, the ongoing epoch which began with Yitzias Mitzrayim and Matan Toarah and continues with our kiyum hamitzvos and limud Hatorah still today, is all about time. Let us be devoted to using it well.

Light Unto the Nations | A Guest Post

rabbifink — Fri, 20 Jan 2012 21:06:25 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vaera
Light Unto the Nations

The devastation of Mitzrayim during the 10 plagues left the Egyptian landscape changed forever. Clearly the purpose of the makkoswas not merely the exodus of Klal Yisrael from the tyrannical rule of Pharoah. After all, Hashem could have just escorted all the Jews out of Egypt in one fell swoop. What then was the objective of the 10 -step staged destruction of Egypt, its culture and people?

The Kli Yakar explains that the makkos were to provide a tikkun for the lack of emuna which was pervasive in the Mitzri culture. Pharoah denied Hashem’s existence and omnipotence. Pharoah tells Moshe, “I know not of Hashem, nor will I listen to Him.” Yet, as each plague descends upon Egypt, Pharaoh and the Mitzriyim are systematically and progressively shown that Hashem Hu HaElokim, bashamayim u’varetz! They have no choice but to recognize His hashgacha over all. As the Yad Hashem becomes ever clear with each and every plague the ultimate goal of the ten makkos is realized until it climaxes with the declaration l’maan sapehr Sh’mi.

Ultimately, Pharaoh and his people are taught that it is not merely enough to acknowledge the Ribbono Shel Olam’s presence in this world. We must do our best ”l’maan sapehr Sh’mi”- to proclaim His reality to all. Eventually the Egyptians got the point. Klal Yisrael is ejected from the throes of their servitude. Geula is at hand.

However, this lesson was not meant for the Mitzrim alone. It is really intended for us. With the revelation of Sinai close at hand, Hakadosh Baruch Hu was paving the way for the true purpose of geula; to become an “ohr la’amim,” a light to all nations. The soon to be experienced Matan Torah, would gift us with the tools for Kiddush Shem Shamayim, enabling us to be His ambassadors for kedusha in this world. Our awareness of l’maan sapehr Sh’mi and our commitment to implementing that attitude in each aspect of our lives, 24/7, is the final step in the preparatory process for redemption. It is an opportunity and responsibility for every ben and bas Yisrael which can bring the geula closer each day.

Smile | A Guest Post

rabbifink — Fri, 06 Jan 2012 18:09:35 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayechi
Smile!

As Yaakov Avinu blesses his children he describes each of their traits and challenges. On the one hand he encourages them and prods them to correct their errors, and on the other he identifies some of their unique kochos as he urges them to aspire to maximize their own individual potential. Interestingly, he doesn’t demand that they all be the same. The shivtei kah were each different, each with their own unique relationship with Hakadosh Baruch Hu and personal approach of avodas Hashem. In the totality of Klal Yisrael it is the sum total of our differences which maximize the avoda of the klal in our collective avodas Hashem. That is what is of supreme importance. Perish the thought of us all being the same and narrowing the venues for hisgalus kvod shamayim to a limited mehalach hachayim which embraces only a singular path. Klal Yisrael is stronger and mightier than that.

Studying the brachos given by Yaakov Avinu to his twelve sons teaches us much about the breadth and diversity of our people. There is so much to learn from each shevet (and each other). One can even attempt to see where he or she fits in to the scheme of the fabric of Am Yisrael as defined by the birchas Yaakov. Indeed, we can find ourselves, our potential and our ability to give meaning to the chol hayam by understanding what we can be as kochvei hashamayim.

One especially poignant message is found in the bracha given to Yehuda. It provides us a paradigm for healthy leadership and for being the example to others each of us is expected to be.

As he completes defining the attributes of Yehuda’s leadership of Malchus Bais Dovid, Yaakov bentches Yehuda with the phrase, chachleelee einayim miyayin uliven shinayim meichalav, translated, Yaakov wished Yehuda that his eyes be red with wine and his teeth be white from milk. Mifarshim wonder what does it mean to have teeth whitened with milk. On a simplistic level, Yehuda’s being blessed that he will have large flocks of sheep and cattle which will give testimony to the promise of our living in a land flowing with milk and honey.

However, other mifarshim provide an amazing context. They say, one can see if someone’s eyes are red with wine by looking at them. But, how does one know if someone’s teeth are milk white? They answer, one only sees another’s teeth when that person smiles. This they say is the ultimate symbol of strength and royalty, to be a smiling king. A warm smile, is the attribute of great leaders as well. Effective leaders know that, amazingly, a smile is a language that even a baby understands. And a smile confuses an approaching frown – it is the curve that sets everything straight. After all, when one smiles at someone, that someone wants to smile back.

It is true that leaders must be strong like a lion and ready to be unyielding in the face of adversity. However, having those attributes without the noble, joyful smile of simcha and respect limits ones leadership and it’s potential to make a difference. A king, a leader must be confident in who he is and project the happiness and joy that only a smile can bring.

What a powerful lesson for us all. Whether we are acting as king of our castle or leading others (willingly or unwittingly) through our example, our effect is dependant on our affect. There is so much joy a smile can bring. And we can kaviyachol bring a smile to His lips by being that model of malchus to each other and the world at large that Yaakov intended.

Peace Offerings | A Guest Post

rabbifink — Fri, 30 Dec 2011 07:59:18 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayigash
Yaakov’s Shlomim

Following the dramatic news of Yosef Hatzaddik’s survival in the flesh pots of Mitzrayim, Yaakov Avinu readies himself to visit his long lost son. With vigor and alacrity he packs his bags. Taking his entire family and all of his possessions in tow he head towards Be’er Sheva. Why Be’er Sheva? Chazal explain, it was years earlier that, “vayeitzei Yaakov miBe’er Sheva,” that Yaakov’s life travail from Lavan to Yosef commenced upon his departure from Beer Sheva. Now that his life had come full circle he went back to Be’er Sheva, to offer thanks to Hashem Yisborach in a makom Tefilah of his fathers, the place where it all began.

Energized with a renewed sense of simchas hachyim, Yaakov Avinu arrives in Be’er Sheva and immediately brings a korban of thanks to the Ribbono Shel Olam. However, unlike all korbanos offered heretofore, from the time of Noach and Avraham until this climactic moment, Yaakov does not bring a korban Olah, which is kulo laHashem. Rather, he offers zevachim, shlomim sacrifices. Offerings which are shared with and enjoyed by all. Interestingly, the Torah records that he offers them to the Elokei Aviv Yitzchok.

Mifarshei hamikrah wonder; firstly, why Shlomim? Secondly, why not also mention Elokei Avraham as Yaakov had in the past? And finally, why wouldn’t one korban suffice, he obviously offered many animals (zevachim). One explanation provides us an extraordinary insight to golus in general and Yaakov Avinu’s persuit of shlaimus in particular. Perhaps it is a remez to the recipe for Geula as well.

The Ramban reminds us that Yitzchok Avinu represents middas hadin. He quotes the Midrash which teaches that Yaakov Avinu realized that with his impending descent to Mitzrayim the dreaded golus was about to begin. He feared for himself and his children. The total tragedy and devastation of the terror of golus could only be realized with the middas hadin (represented by Yitzchok Avinu) in full force. As such, Yaakov Avinu offered shlomim to the Elokei Aviv Yitzchok, to somehow sweeten the middas hadin through his offerings and thereby ensure Klal Yisrael’s ultimate survival through the darkness of golus that loomed ahead. Indeed, by being matil shalom b’olam with his shlomim offerings, the middas harachamim would be aroused. With Hakadosh Baurch Hu’s rachamim ignited he could descend to Mitzrayim confident in Klal Yisrael’s future.

This was especially important to Yaakov Avinu who recognized that the descent of the shivtei kah to Mitzrayim started with the kinah of the brothers towards Yosef, an attitude that started with their perception of Yaakov’s playing favorite with his “ben zekunim.” Yaakov in his quest for shlaimus wanted a tikkun for this mistake. Thus the tikkun of his shlomim was personal and communal and he needed to offer at least two animals; one for himself and one for the tzibbur. Indeed, having come full circle, Yaakov wanted to be a shaleim thus shalom was priority number one.

This should not be lost upon us. The darkness of golus still engulfs us. We feel its pain in many ways. Yaakov Avinu taught us that he way to be mamtik the bitter days of exile is through multiple shlomim, creating a greater sense of harmony between each Yid and as a result between Klal Yisrael and Avihem Shebashamayim. The more we feel the din the more we need the shlomim. If one senses that klal Yisrael is feeling the pinch of middas hadin today, then Yaakov Avinu’s model should be our inspiration. We should be ambitious in being marbeh shlomim as ohavei and rodfei shalom! Perhaps this is one more reason why Parshas Vayigash is read immediately following the chag of Chanukah. With the chag urim just behind us we should not forget the Rambam’s concluding message of hilchos Chanukah where he states “godol Hashalom shekol haTorah nitna la’asos shalom ba’olam” It is Yaakov Avinu’s message to us as well. The only way to survive the dark days of golus is through being marbeh shalom. Let us do more. We can start today. In that zechus may we merit that the oseh shalom bimromav will be yaaseh shalom aleinu of kol Yisrael bimhara biyameinu, amen.

Chanukah and Separation of Church and State

rabbifink — Fri, 23 Dec 2011 23:12:49 +0000

Separation of Church and State is widely regarded as a modern concept. For most of the world this is an accurate assessment. In some places in the world there remains no separation. What I mean by a separation between church and state is that quite simply there are two different and exclusive bodies that legislate religion and politics. Political leadership is vested in one person or group and religious considerations are seen to by a different person or group.

In the United States, I believe separation of church and state is a misnomer. It’s not that there is a separation as much as the state has no opinion on religion. I think that a truer version of a separation between church and state originated with ancient Judaism.

The law was that the political leadership of the Jewish people flowed through the Davidic family of the tribe of Judah. The religious leaders in ancient Israel were the priests and the Levites who were are members of the tribe of Levi. These two groups were separate. This separation of powers was to ensure that no group had absolute power. It created a balance between political and domestic interests and religious interests. It was a good system and I believe the model for today’s separation.

The story of Chanukah tells the tale of the Hasmonean family rebelling against the oppressive Seleucid-Greeks. This family was a priestly family. They sough to restore honor and holiness to the Temple. They also sought political autonomy from the Seleucid-Greeks.

They won both.

At that moment that they won they should have appointed a Davidic heir to the throne. But they failed to do so. A Hasmonean was anointed king and this began a slow fall from grace for the Hasmoneans. Not one Hasmonean remained after several generations of intetmarriage and intra-violence. The Rabbis of the Talmudic era cite their error in taking the throne as the reason for their ultimate collossal failure.

Indeed, the Hasmoneans did not separate church and state. They were the kings and the priests at the same time and carried absolute power. As time has proven time and time again, absolute power corrupts absolutely. The Hasmoneans ended up in the scrap heap of history because of their failure in this regard.

There are two kinds of candles on our Chanukah menorah. There are the candles that we light each light. On the first night we light one and the second night we light two and we continue adding candles for eight night. By lighting these candles we fulfill a religious obligation to light these candles as instituted by the great rabbis of the Mishnah. We light candles and create holiness.

However there is another candle. The shamash is the candle we use to light the nightly candles. It does not factor into the religious nightly lighting. It is a functional candle, not a holy candle. It is a candle whose name, shamash can mean “caretaker”. The shamash is the lighter. But it is not the candle of the mitzvah.

Perhaps, the requirement that we use a shamash was a wink from the rabbis of the Mishnah reminding us why the Hasmoneans were such a disaster. They did not separate the political from the religious. The functional and holy were too closely intertwined. The political leaders were from the same family as the religious leaders.

Chanukah remembers their initial success but the lighting of the Chanukah candles reminds us of their ultimate failure. They did not separate church and state. On our Chanukah menorah we do separate church and state. We light holy candles to do a mitzvah. We light those candles with a separate, purely functional candle.

I’m not quite sure how to relate this idea to contemporary Chanukah celebrations and the current state of Jewish affairs. But I am pretty sure there is a message in there that reminds us that sometimes we and our leaders need to hear alternative voices. That a kinas sofrim among Jews is a good thing and helps us fine tune our personal observance. There cannot be just one way, with one leadership, with one set of ideas. There must be multiple voices. There can’t be absolute power because is absolutely corrupts. Just ask as the shamash.

No related posts.

The Evil Inclination and the Antidote | A Guest Post

rabbifink — Fri, 16 Dec 2011 18:44:30 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Vayeshev
Barasy Yetzer Hara, Barasy Torah Tavlin

One of the many interesting story lines of Yosef Hatzadik’s experience of Parshas Vayeshev deals with his life as the chief of staff of Potifar. Yosef is appointed to be in charge of all of Potifar’s affairs and then we are told that Yosef was yifei toar v’fei mareh. The very next pasuk (39:7) tells us that all of the sudden the wife of Potifar set her sight to prey upon Yosef and place before him the ultimate test of his morality. Rashi presents the words of Chazal that teaches us that since Yosef was left in charge of Potifar’s estate he let it get to his head. He began to eat and drink and became preoccupied with his appearance. Thus, Hashem sent eishes Potifar to test him and remind him not to be haughty. Indeed soon there after, Yosef ended up back in prison.

The Netziv adds a vital insight to this lesson. The Natziv explains that typically a ben Torah can expect that the Torah will provide them some level of spiritual protection from the elements around them. The Torah, in telling us that Yosef was yefei toar and yfei mareh is letting us know that the reason the Torah did not protect Yosef was because he wasn’t studying it enough. He wasn’t learning and as such there was no strength of Torah to protect him from nisayon. This lesson is critical.

Society at large can place many nisyonos from issues of morality, financial integrity, arrogance and pride. The Torah will only serve as a shield and protect us if we study it with intensity, consistency, passion and fervor. Baruch Hashem Yosef was able to pass the test, and as we learn later he went back to his learning. Those who don’t have Yosef’s strength of character should be reminded should be reminded to not get distracted in the priority of talmid Torah kineged kulam, whether at work and even in the bais medresh. Not only is the Torah the tavlin but it is the force field of protection which helps keep us safe from harm.

A Total Education | A Guest Post

rabbifink — Fri, 25 Nov 2011 07:34:53 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Toldos
A Total Education

The beginning of Parshas Toldos reintroduces us to the birth of Yitzchak Avinu as it begins to detail his legacy as a second of our avos. The Parsha begins v’eileh toldos Yitzchok ben Avraham, Avraham holid es Yitzchok. The commentaries wonder what the second half of this pasuk is teaching us since the verse already explained that Avraham was Yitzchok’s father. Rashi quotes the chazal which tells us that Avraham holid es Yitzchok is placed in the verse to teach us that Yitzchok looked exactly like his father and anyone who saw him knew that Avraham holid es Yitzchok, only Avraham can be his father (and not Avimelech, as the cynics of the generation had posited).

The Ibn Ezra takes a different approach. He explains the declaration that Avraham holid es Yizchok is referring to Yitzchok’s chinuch. Having fathered Yishmael, Avraham Avinu knew full well what it was like to have a child at risk. This time he took no chances. Not only did Avraham father Yitzchok but he also reared him to follow his teachings!

In the nature versus nurture debate Avraham had discovered that both our needed. He thus faithfully transmitted all his values and priorities to Yitzchok his son. In every way Yitzchok was the physical and spiritual heir to Avraham Avinu. Similarly we are taught kol milamid ben chaveiro kielu yaldo. From the moment he was born, education, Yitzchok’s chinuch was Avraham Avinu’s full time preoccupation. He put all his kochos leholid Yitzchok, to guide, inspire and direct him on the path of greatness. And, with siata dishmaya he was blessed with success.

If we reflect back on nuances of the previous parsha leading up to and following Yitzchok’s birth we can mine some vital gems of chinuch priorities we can apply today. The Meforshim wonder what is the linkage between the destruction of Sedom and the besurah tova to Avraham and Sara that they will be blessed with a son? The three malachim traveled together, obviously there was a connection to their individual missions. Some explain first and foremost that Sedom had to be destroyed before Yitzchok could be born. There would be no way to rear a Yitzchok to the status of a korban olah with a Sedom in the environs. Thus when the malachim told Sara she would have a son they immediately set out to destroy that which could corrupt and derail all that Yitzchok could grow to be.

Avraham and Sarah understood this message and when the time came they exiled Yishmael from their home. A painful choice that with Hakadosh Baruch Hu’s blessing cleared the environment for Yitzchok to thrive. Even with his new beloved son growing up before his eyes, Avraham stuck to his own mission of outreach in kiruv. Vayeeta eishal b’Vear Sheva, and guest filled his home connecting to Hakadosh Baruch Hu (eishal was the acromyn for achila, shtiya velina). In this manner Yitzchok learned his achrayus to the klal and the need to spread the reality of Hashem Yisborach to a lost and pagan world.

Finally, after the akaida (22:19) Ibn Ezra wonders why the pasuk says vayashav Avraham el niarav, it seems that Avraham alone returned. Where was Yitzchok? The Ibn Ezra explains that following the akaida, the climactic moment of gelui shchina and mesiras nefesh when he was almost shechted, Yitzchok reached a tremendous madraiga. Avraham wanted to capitalize on the energy of the moment and therefore sent him to learn in the Yeshiva of Shem V’ever so that he could build on his inspiration and through limud haTorah to soar to even greater heights that would remain with him long after the inspiration had waned. Avraham holid es Yitzchok. He directed every aspect of his total development, b’gashmius, b’ruchniyus, b’middos, b’mitzvos, b’yiras shamayim ub’limud haTorah.

This message should never be lost upon us. Chinuch must be the full time preoccupation especially in our challenging environment where the elimination of the Sedom’s of our world are simply impossible. As such, we must be even more careful in providing balance between removing corrupting influences from our home (Yishmael) and providing healthy opportunities to see others not committed to our values but who we confidently bring under our sphere of influence without the fear that we will be corrupted by them. As careful as Avraham was with the chinuch of Yitzchok, he did not put his head in the sand nor completely isolate him from the world at large. Finally, we must show our children that Talmud Torah is kineged kulam. It is not enough to be inspired but we must live inspired. Therefore at the moments of great spiritual peeks we must look towards our learning to be the glue that enables us to hold onto that moment and maximize its impact each and every day.

Like Avraham we cannot have a hesech hadaas from the chinuch of our children. We can learn from him. Iy”H as our children grow it will be said of each of us that we were holid each of our offspring.

Ever Thankful | A Guest Post

rabbifink — Fri, 18 Nov 2011 07:15:23 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Chayei Sara
Ever Thankful

One can help but be amazed by the amazing lessons for life taught to us by our avos and recorded for posterity as a limud for us throughout Sefer Bereishis. One phenomenal lesson is taught and reinforced again in Parshas Chaya Sara.

As Avraham laden with grief upon the passage of his beloved wife, Sarah Imanu, heads to Chevron to purchase to secure a burial place for Sarah Imanu. Filled with grief he approaches Bnei Cheis seeking to purchase the Mearas Hamachpayla. He explains his plight and the Bnei Cheis say to him, do not worry no one here will hold back in providing you a burial plot for your deceased. Efron too, the leader of the Bnei Cheis tells him hasadeh nasatee lach, the plot is yours…k’vor meisecha. Avraham’s response to their words and seeming benevolence is (23:12) vayishtachu Avraham lifnei am haaretz, Avraham bowed to the people.

The Medrish Raba uses this episode to teach a halacha and says mikan lomdim shemodim al besurah tova-we are supposed to give thanks on hearing good tidings. Interestingly, Avraham had not yet finished negotiating with Efron nor had he yet aquired the Mearas Hamachpayla still the very fact that he heard they were receptive to his idea was enough for him to bow and give thanks. Avraham was so conscious of expressing appreciation for everything that transpired that even in his grief while still an onain he stopped and gave thanks with the optimistic belief that things were going to work out.

This notion is so vital to the lessons of Parshas Chayei Sara that it is repeated again to let us know how crucial this attitude is to our outlook. Later on in the parsha we learn of Eliezer eved Avraham’s search for a wife for Yitzchok. He offers a tefilah to Hashem and asks that a test of a maiden giving him and his camels water be a siman min hashamayim of the perfect match for Yitzchok. Immediately upon concluding his supplication the famous story of Rivka at the well unfolds. After she finished watering his camels, Eliezer asks her- “who is your father?”, Rivka responds that she is the daughter of Besuel and she invites him to her father’s home. The Torah then declares, vayikod haish vayishtachavu l’Hashem. Eliezer bowed down to express appreciation to Hakadosh Baruch Hu for seeing his prayers beginning to be answered. On this pasuk the Medrish also says mikan shemodim al besura tova. Though similar to the story of Avraham and Bnei Cheis there are some slight differences which we must learn from. By Avraham Avinu it says not that he bowed to Hashem, just that he bowed. Eliezer on the other hand the Torah specifies he bowed to Hakadosh Baruch Hu. The underling message is powerful. Hodaah is due to people and to Hashem Yisborach for all the good that takes place in our life…even the good things that have not yet happened!

Moreover, there is never a moment in time when expressing hodaah should be difficult. Avraham needed to bury Sarah-he was in mourning, but he found the time to be grateful. Eliezer in a foreign country with a mission to hastly accomplish took the time to be grateful. He wasn’t in too much of a hurry to say thanks to Hashem Yisbarach for putting him in the right place at the right time. In addition, we must also explore the context of these declarations of hodaah. Avraham Avinu took the time to express appreciation at the end of Sarah sojourn on this earth as he himself too entered his twilight years having been blessed bakol. Eliezer on the other hand expresses hodaah at the prospect of having found a wife for Yitzchok who would now be able to begin living his life beshleimus with his bashert Rivka Imanu. It is never too early and never too late to be thankful.

These lessons should not be lost upon us. So many of us feel the pain of loss and bereft of comfort from recent tragedies that have plagued our people. Nevertheless, we must reach down deep beyond our suffering and follow the example of Avraham Avinu. We must find our way to look beyond the pain and tragedy and be thankful for even a besura tova, a seemingly little thing that has not yet come to fruition, even the grief is still fresh upon us. In that zechus of finding the way to be maker tov to the Ribono Shel Olam like Avraham beshaas evel, may we be zoche to have the opportunity to be maker tov to Hakadosh Baruch Hu like Eliezer eved Avraham, out of simcha and joy of kol sasson vekol simcha kal chason vekol kallah kol omrim hodu es Hashem…ki leolam chasdo.

God is With You | A Guest Post

rabbifink — Fri, 11 Nov 2011 07:47:54 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parsha Vayeira
Elokim Imcha

Nestled within the many lessons of Parshas Vayera is an amazing insight into the nature of the relationship between Hakadosh Baruch Hu and klal Yisrael. It is a yesod which should inspire us. It is a lesson which emanates from the second interaction between Avimelech Melech Plishtim and Avraham Avinu. Let us investigate.

Subsequent to Avraham Avinu’s departure from the land of the Plishtim, he once again encounters Avimelech and Phichol his chief of staff who wish to make a treaty with him. They justify their pursuit of this pact with Avraham Avinu by declaring (21:22) Elokim imcha bechol asher ata oseh. Seemingly, this means that they noted in Avraham Avinu that he was blessed with siyata deShmaya and that Hakadosh Baruch Hu was with him in all his endeavors. This of course was true. Avraham Avinu had survived the kivshon ha’esh, defeated Nimrod/Amrafel, emerged unscathed from Sedom, had amassed incredible wealth and now, in his old age, he and Sarah Imeinu were blessed with a son, Yitzchok.

Indeed, Avraham Avinu was blessed with a tremendous amount of siyata deShmaya and was recognized as the n’see Elokim wherever he went. Avimelech, Melech Plishtim, wanted to tap in to that success that was reflected in the life and accomplishments of Avraham Avinu. Sure enough, with singing of their treaty, Avraham Avinu spent yamim rabim (21:34) in the environs of Eretz Plishtim generating success for not only himself, but, for Avimelech and his countrymen.

The Malbim however places a slightly different spin in understanding Avimelech’s perspective and what motivated him to seek this accord with Avraham Avinu. According to the Malbim, it was not merely that Avimelech viewed Avraham Avinu as one who was blessed with incredible siyata dishmaya who lived a G-dly, spiritual life, rather Avimelech saw “Elokim imcha bechol asher ata oseh” – ratza lomar she’ain maasecha nimshachim el gezaras haElokim, it is not that you, Avraham, are following the decrees of Hashem, rak ritzono haElokim nimshach achar maasecha, rather, Hashem’s decrees are based on your actions. In other words, Avimelech was able to detect that not only did Avraham do Hashem’s will, but Hashem did Avraham’s will, too! What an observation.

This yisod is more than just an application of the concept of tsadik gozer veHaksadosh Baruch Hu mikayim. Rather, it reflects the power imbued to us to be able to, kaviyachol direct G-d’s will through our actions! Amazingly, we are empowered by the choices we make to influence the ratzon Hashem. It is a privilege and a power not to be taken lightly. What a gift, what an opportunity and what a responsibility. Hashem Yisborach trusts us to make the correct decision. He gives us the tools and then lets us decide. When we choose well we are not only blessed with siyata diShmaya but we can climb the ladder of aliya ruchanis to reach the madreiga where the ratzon HaElokim will be, nimshach achar maasenu, and ultimately be determined by us!

Merubim tzarchei amcha, with Klal Yisrael needing so much let us not have daas ketzara. Rather, let us be aware that we can “inspire” the Melech Malchei Hamlachim to do our will if we but, asei ritzoneinu kirtzono. We, too, can follow the example of Avraham Avinu and influence, through our actions, the ratzon Hashem to answer our prayers and bring the ultimate geulah to a rapid reality. The power in is on our hands.

What happened to Lot? | Dvar Torah Lech Lecha

rabbifink — Fri, 04 Nov 2011 16:39:28 +0000

The Torah tells us (14:12) that some time after Lot left Avram’s home Lot was captured by the warring kings. They took Lot all his possessions and then they left Sodom.

Lot began this week’s Torah portion as a righteous person. He stayed with Avram even as Avram left his homeland. Lot remained at Avram’s side even as Avram made a dangerous trip to Egypt. Avram even considers Lot a brother as he says (13:18) “we are like brothers”. They like brothers – not in blood, rather in righteousness.

Yet, somewhere along the way, Lot got lost. He deviated from the path that was set forth by Avram and the path upon which he had accompanied Avram for all those years. The verse tells us (13:14) that “GD spoke to Avram after Lot parted company from him” and the Medrash Tanchuma explains that GD waited until Lot left the presence of Avram to speak with Avram. In the words of the Medrash: “GD did not want to speak Avram so long as the ‘wicked’ Lot was with Avram”.

Rav Schwab wonders what happened to Lot? He started on the right path. He was Avram’s “brother”. How did he become someone the Medrash describes as wicked?

Rav Schwab suggests that the above quoted verse hints at the answer. “And they took Lot and his possessions, the nephew of Avram”. The clause that separates Lot from Avram is “his possessions”. And that is exactly what separated Lot from Avram – his possessions. Lot’s money and his approach to material wealth separated him from Avram physically and spiritually.

When presented with the opportunity to stay with Avram or choose a new life, Lot chose to pursue a new life of materialism. Lot chose the area in ancient Israel that valued money above all else. Lot’s desire for wealth and status bumped him off the path of Avram.

Avram was a wealthy man, but his choices were still guided by morality. Lot made wealth his priority and morality was secondary.

In our lives, there are many times when we are given a choice between what will enrich us spiritually and what will enrich us materially. We hope that we can follow the path of Avram and choose life.

We have so many opportunities to be generous, to give to others, to help out and be like our great grandfather Avram. We cannot allow things like status or money come between us the way it came between Avram and Lot. If we are successful, we will have created the kind of environment that spawned a Yitzchak, Yaakov and nation of Israel and we will see the same kind of result in our homes and communities.

It’s All A Gift | A Guest Post

rabbifink — Fri, 04 Nov 2011 16:33:21 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Lech Lecha
It’s All a Gift

In Parshas Lech Lecha we are told how Avraham Avinu is taken outside by the Ribbono Shel Olam and told to look towards the heavens and count the stars. He is then blessed, ko yiheye zarecha that his offspring (we, bnei Yisrael) will be like the stars and the heaven. The next posuk tells us v’heemin baHashem, that Avraham believed in Hakadosh Baruch Hu, vayachshiveha lo tzedaka and he considered it a tzekada. Miforshim wonder and debate about whom this phrase is discussing. Was it Avraham who considered it a chessed of Hashem to be promised offspring who would be like the stars or was is it Hakadosh Baruch Hu who found it an act of tzeddek – righteousness on behalf of Avraham Avinu who was heemin baHashem, a believer that Hakadosh Baruch Hu would keep His promise of children, grandchildren and generations of Yiddin who would illuminate the world like the “stars of the heaven.”

Rashi explains that it was Hakadosh Baruch Hu that thought it was exceptional that Avraham believed him even though he had not yet fathered a child. The Ramban however takes the opposite view and says that Avraham considered it a kindness, an act of tzedaka by the Ribbono Shel Olam, to even consider promising him a child and a family. In his modesty he felt himself perhaps unworthy of such a chessed. True he had followed Hashem Yisborach’s instructions to leave his home town and travel to Eretz Yisrael and he had done whatever Hakadosh Baruch Hu had expected of him. Nevertheless, to Avraham Avinu, nothing was a given. It was all a gift.

This yesod should not be lost upon us. When we stop and think, we too, can come to realize that nothing is a given. It is all a gift.

The blessings of family, success and good fortune are not something we deserve, even if we think we’ve earned them. We must be ever cognizant of the fact that Hashem Yisboach owes us nothing and we owe Him everything. So much of the petty pain and suffering people inflict upon each other is due to forgetting this point. We expect things to go our way, we expect a certain amount of respect. We expect to be valued and not to be taken for granted. We even expect that things will be easy and that our life will be filled with comfort and calm. We expect it all. Indeed, we are filled with great expectations.

We pray for bracha. Often times, those prayers are answered. But, lest we forget where all goodness comes from, Avraham Avinu reminds us, says the Ramban, to step back and remember, it is all a gift and we should appreciate it. As such, we should be extra careful to always be thankful and appreciative of what Hashem Yisborach has sent our way. We can and should show that gratitude in so many ways through our limud haTorah, kiyum hamitzvos, iyun tefilah, giving of tzedakah and ridifas hachessed as we always remember, nothing is a given, it is all a gift!

Not a Jealous Bone | A Guest Post

rabbifink — Fri, 23 Sep 2011 17:33:40 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Nitzavim Vayeilech
Not a Jealous Bone

As Sefer Devarim draws to a close Moshe Rabbeinu delivers his last words and testament to the Jewish people. As he approaches his final day, we cannot help but wonder what was going through Moshe Rabbeinu’s mind the last day of his life. One yesod is so poignant it must be repeated.

The Midrash Rabba in Parshas Vayeleich articulates how Moshe Rabeinu greatly desired to prolong and stave off his ultimate appointment with the Malach Hamaves. He busied himself with tzarchei tsibur, wrote twelve sifrei Torah and deflected the Malach Hamaves in his mission. In a way, he was burning with confidence that perhaps the gezayra of his demise would be annulled. Staying busy on behalf of the Klal and teaching Torah would surely keep the dreaded shlucho shel makom at bay. And it did. With the Malach Hamaves repulsed by Moshe Rabeinu’s limud haTorah, Hakadosh Baruch Hu so to speak had to employ an alternative strategy to bring Moshe Rabeinu’s neshama back home. In fact the Ribbono Shel Olam, Kaviyachol, took the mission upon Himself.

Instead of the Malach Hamaves taking Moshe Rabeinu’s neshama, Hashem Yisborach, seemingly, listened to Moshe Rabeinu’s request for continued life even if he would no longer be the teacher of Am Yisrael. At Moshe’s behest, He had Moshe switch roles with his devoted talmid Yehoshua. Together Yehoshua on the right, and Moshe on the left, signifying Yehoshua’s new leadership for klal Yisrael, they approached the Ohel Moed. They entered inside and the anan of the Shechina descended over Yehoshua in his first communion with the Ribono Shel Olam as the newly appointed melamed Torah le’amo Yisrael.

After the Shechina departed, Moshe turned to Yehoshua, his faithful student, and asked him – “what did Hakadosh Baruch Hu tell you?” Yehoshua responded “when the Shechina was upon you was I given permission to know what Hashem spoke to you? I too cannot reveal what it was that Hashem said to me.” At that very moment explains the Midrash, tza’ak Moshe ve’amar, meiah misos v’lo kina achas – I would rather one hundred deaths than even one moment of jealousy! And he immediately submitted himself to the gezeira of his passing. Moshe Rabbeinu did not want to experience even one jealous bone in his body.

What a powerful lesson. Moshe Rabeinu preferred his own demise rather than covet that which belonged to others. The most modest of men would not let that which is motzi es ha’adam min haolam sully his very core. He would leave this world untainted, taken b’nishika and not via the ugly middah of jealousy.

From the sad saga of Kayin and Hevel to the divisive rebellion of Korach, the murder, machlokes and suffering brought about by kina have scarred our people for generations. Ugly competition, vindictive cattiness, painful bullying and hurtful disloyalty to our brothers and sisters is the natural outgrowth of the horrible trait. Indeed, jealousy is a midah which is so pernicious it can quickly and easily creep into our every endeavor. Rather than being victimized by its venomous and corrupting tentacles, we must learn from Moshe Rabbeinu to run from its grasp and prevent it from entering out heart and mind. To do so we must joyfully appreciate each moment Hashem Yisborach has granted us and view all we have been blessed with in this world as a gift emanating from His love!

As we prepare ourselves for the yemei hadin and react to people, events and things in the workplace, conversations at home and our interactions with neighbors we must strive to measure our behavior against the standard of Moshe Rabbeinu who teaches; better a thousand deaths than a moment of jealous envy. We can work to eradicate kina of what we desire of others. In so doing we can merit a year of bracha, nachas and kol tuv as we make ourselves the kaylim for the birchos Hashem which are sure to follow.

Lofty Aspirations | A Guest Post

rabbifink — Fri, 16 Sep 2011 18:55:51 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Ki Savo
Lofty Aspirations

Following the ghastly klalos of the tochacha Moshe Rabenu reassures Klal Yisrael of their eternity. He inspires them by reminding them of Hakadosh Baruch Hu’s care and concern for us as He took us out of Mitzrayim. He then adds an enigmatic phrase. As Moshe declares in (29:3), “Velo nasan Hashem lachem lev ladaas veanayim leros veaznayim leshmoa ad hayom hazeh”.

Essentially, Moshe declares that until that moment in time Klal Yisrael had not borne witness or confirmed their commitment to Torah and the ability to appreciate the chessed of the Ribono Shel Olam until that very moment.

This is a puzzling refrain. We had said naaseh venishma forty years earlier. Moreover, we had followed the ananei hakavod and the nightly pillar of fire in the midbar for forty years. We had experienced matan Torah, seen wondrous miracles and readied ourselves to enter in Eretz Yisroel. Could it be that only now, just days before Moshe Rabenu’s death that Klal Yisrael was acknowledged for their acceptance of their commitments to Torah, avoda and gemilus chassadim? Is it really true that ad hayom hazeh Klal Yisrael was deficient in their appreciation of Hashem?

Rashi too is bothered by this perplexing statement and provides us an insight that is amazing. Rashi teaches us his mesorah, that on that day, Moshe Rabeinu wrote the “official” copy of the Torah. This original text was entrusted to Shevet Levi who were to safeguard it for eternity as it would serve as the original document in which all of the sifrei Torah in the future would be redacted. When klal Yisrael observed that this original Torah was being given to Shevet Levi they complained to Moshe how can you give the Torah only to your shevet, it is a morasha to us too? When Moshe Rabbeinu heard that klal Yisrael was complaining that somebody else was receiving the Torah he rejoiced and said “now I realize that you truly desire to serve Hashem”.

We learn from here a valuable lesson. So much of who we are and what defines us is determined by what we aspire for. Even more telling is what makes us jealous and the things we covet in others. When klal Yisrael coveted Torah, Moshe Rabeinu knew that’s what defined us.

The same is true with us today. If all we seek is wealth, fame and fortune then that defines what we are. But if our drive and commitment is for Torah and mitzvos, if in fact we want to grow and become even closer to Hakadosh Baruch Hu then that defines us too.

Yehi ratzon that we be blessed sheyimalei mishalos lebaynu letova as we want the right things and they become us, as we become them for a year filled with health, happiness and joy.

Honesty Counts | A Guest Post

rabbifink — Fri, 09 Sep 2011 22:49:33 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Ki Seitzei
Honesty Counts

Parshas Ki Seitzei is jam packed with mitzvos. Interestingly, it concludes with two seemingly unrelated mitzvos, the halachos of honest weights and measures and the requirement to remember what Amalek did to us when he attacked us following our geula from Mitzrayim. The smichos haparshiyos leaves a powerful reminder.

Chazal point out the obvious relationship between these two mitzvos. Simply, when yidden are honest Amalek has no shlitah. Honesty is always reflection for our bitachon in haKadosh Baruch Hu. Amalek only attacks when we are ayaf veyagaya velo yarey Elokim. As such, maintaining integrity in our business affairs is crucial. As it not only reflects our emuna, but it is the best preventive medicine we can employ to keep Amalek away.

But there is more. The pasuk expands the description of the unscrupulous business man and calls kol osei avel, all those who behave badly as deserving of the same consequences as those who are dishonest. In fact, the Sifrei darshans that these people are defined with five uncomplimentary terms; avel, sanui, meshukatz, cheirem and toeiva. These are very powerful words characterizing those who take advantage of others for personal gain. The implication is self explanatory. Those who wish not to be called a toeiva should exercise caution and propriety to be able to answer the question of nasasa venatata beemuna positively.

The Malbim takes it a step further. He understands these five descriptors from avel to toeiva as a progression. One leads to the other. When an individual has a breakdown in his business ethics, then he is more than at risk for having a breakdown in other areas of his mitzvah observance. He is on the fast track to “toeiva-hood”, being an abomination in the eyes of Hashem for all sorts of disgusting behavior. Cheating can lead even to murder once the breakdown in ethical behavior begins.

This message need not be lost during the month of Elul. Small failures in ethical behavior create large chasms of spiritual deficit.

The opposite is also true. Working on our integrity we can help shut down the access to all that is evil and make it easier to refine our character in avodas Hashem. This idea is part of what we remember when we are mekayem the mitzvah of zachor es asher asa lecha Amalek. It is why it is one of the shesh zichronos. We not only remember what Amalek did, but we remind ourselves of what invites his behavior.

May we be zoche to be inspired so that our ethical conduct is always above reproach. Leman yareechun yamecha and be blessed with the areechas yamim that the Torah promises to all those who are honest.

Walking with G-D | A Guest Post

rabbifink — Fri, 02 Sep 2011 15:29:13 +0000

Photo: Flickr user barbara-h

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Shoftim
Tamim Tehiyeh

As Moshe Rabbeinu continues his admonition of Klal Yisrael we are reminded once again of the powerful legacy and commitments of our people. Indeed our connection to the past is the guarantee for our future. And so Moshe Rabbeinu invokes the call put forth to Avraham Avinu who was told by the Ribbono Shel Olam his’haleich lifanai v’heyei tamim – walk with Hashem and be pure of faith. As Moshe Rabbeinu continues his epitaph he challenges us to ascend that same mountain of emunah like our patriarch by declaring tamim tehiyeh im Hashem Elokecha - be pure in your faith of Hashem. As we know, Avraham Avinu heeded that call and so can we. In fact, as we will soon see, our relationship with Hashem Yisborach and all of His blessing depends on it.

Almost all the mifarshei hamikrah lend their hand at helping us derive a sense of clarity to this command which the Ramban clearly elucidate as a mitzvas asei. Rashi points out simply that we are to walk with Hashem b’temminus. Our relationship with Hakadosh Baruch Hu should be unassuming – after all, He knows best. Moreover says Rashi we should be mitzapeh lo – we should be seeking Him (and not others) for guidance, hope and salvation. And finally Rashi explains Moshe Rabbeinu’s challenge to mean, kol mahsheyavo alecha kabel b’temmimums – that we must accept Hashem Yisborach as the ultimate master of our destiny. As such, whatever befalls us we should accept with a pure heart. Only then will we be amo his people and chelko His portion. According to Rashi our national destiny, living as His people, is linked to the fulfillment of this mitzvah. We are expected to place our full faith and trust in Him.

Recently, Klal Yisrael has experienced numerous tragedies, dangers, as well as, a conglomerate of “natural disasters” ranging from earthquakes to hurricanes. These traumas have shaken us to our very core. Some have attempted to justify or determine a quid pro quo for the cause of these events by asserting opinions as to why Hashem Yisbarach has done what he did (as if mortal man could know). This is a dangerous practice and one which is completely contrary to the admonition of Moshe Rabainu, tammim tehiyeh im Hashem Elokecha, as explained by Rashi above. Instead of trying to guess what and why Hashem Yisborach is doing, we should just place our trust in Him and be confident that He knows best.

Moreover, the Ramban adds another nuance to our understanding of this critical mitzvas asei. He explains that we must acknowledge and accept that EVERYTHING, all the patterns of nature and the power of our own creativity, indeed the entire world and our future destiny is in His hands. Ki hu Elokai haElokim elyon al hakol. But there is a caveat. While it is true that hakol biydei Shamayim, nevertheless, kol haba’os tehiyenah kifi hiskareiv Eilav! All that will transpire is a direct reflection of the closeness of our relationship with Him, the Ribbono Shel Olam. Yes, all is the Yad Hashem – but what that Yad delivers, is up to us. The only quid pro quo regarding Hashem Yisborach’s hashgacha and what happens in the world around us is related to our personal connection with Kaviyachol the Ribbono Shel Olam. U’lifichach achar ha’azharos ha’eilu amer sheyehe tamim im Hashem! Indeed, the more deeply and purely (like a seh tamim) that we connect and relate to Him, give ourselves up to Him, make his mitzvos more real, His Torah more vivid and His relationship with us more personal, the more we can count on feeling more of His closeness to us.

Hishaleich lifanei v’hetei Tamim, the past is behind us and our future is ahead, but the present is now!

Tamim tehiyeh im Hashem Elokecha. This mitzvah always accompanies the beginning of chodesh Elul, the month of ani lidodi vdodi li. They go hand in hand. We know that if we turn our hearts to Kaviyachol He will turn His heart to us. Chazal remind us, dirshu Hashem bihamatzo. The yemei ratzon have arrived. As we hearken to the shofar and prepare ourselves for the Yemei Hadin let us remember that so much of what will be is up to us as individuals and as a klal. Let us resolve to maximize the potential of this Mitzvah and strive to walk with Hashem Yisborach b’temimus as Avraham Avinu did. We question not the past and we dare not predict the future. Rather,we steadfastly commit ourselves to serve Him with our entire being right here, right now.

Indeed, if we serve Hakadosh Baruch Hu, b’temimus, in the present for an entire Elul, Iy”H we will merit as a result a year filled with bracha and hatzlacha sheyimaleh kol mishakos libeinu litova.

Finding Happiness in Difficult Times | A Guest Post

rabbifink — Fri, 15 Jul 2011 06:47:33 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Pinchas
Yismach Yisrael!

The Baal HaTurim on Chumash is famous for his gematrious and relational analysis to common phrases and words in the Torah. In addition, he often adds subtle nuances of insight and observation which illuminate our perspective on poignant issues of hanhaga and hashkafa. These cannot be overlooked. One such subtlety is found at the beginning of this week’s parsha. It’s message is especially poignant in light of current events which have shaken the very core of the Jewish community.

The third posuk of the parsha details how in light of Pinchos’ act of kanaous, Hashem Yisborach declares, Hinini noseion lo es brisi Shalom. The letter vav in the word shalom is written with a break in its vertical length. It is ironic that the word which represents a sense of shalem, wholesomeness, is itself split and divided. Why? Chazal and the miforshei hamikrah offer many insights into this unusual requirement for the writing of the word Shalom in the parsha. One of the insights taught by the Baal Haturim points out that the split vav is the reward of the bris shalom given to Pinchos. It is related to the fact the Pinchos is indeed Eliyahu Hanavi, who will be mevaser the geula b’karov. What is the connection? The Baal Haturim continues to explain that the letter vav was taken from Eliyahu (Pinchos) (heini anochi sholeach lachem es Eliya Hanavi) by Yaakov Avinu. It was added to his own name (v’zacharti es brisi Yaakov, hinini shav shvus ahalei Yaakov written malei with a vav) as a mashkon to secure the arrival of Mashiach. Yaakov Avinu will only return it when Eliyahu Hanavi finally delivers Mashiach to Bnai Yisrael, b’karov.

This quixotic insight is fascinating enough but then the Baal Haturim adds a nuance. He says that this concept is the essence of yagel Yaakov and yismach Yisrael. Why? Yismach shares the exact same letters as the word moshiach. Furthermore, the word Shalom and the phrase zehu Moshiach have the same gematria. Clearly the Baal Haturim is sharing with us a deep concept relating simcha to our ultimate tachlis. Indeed, there is a profound relationship between simcha and our achieving the spiritual nirvana which moshiach will bring. The totality of shalom, true peace, an inner sense of spiritual accomplishment, satisfaction and tranquility, can only come about when we are being oveid Hashem, haMelech she’hashlom shelo, b’Simcha. Without it there is a divide in the shelamos we seek to accomplish. Though seemingly small this break creates a giant chasm separating us from our goal of shelamus, perfection. And at its worst, it wreaks havoc upon us, tachas asher lo avadita es Hashem Elokecha b’isimcha, as it fosters our national devastation.

Despite the sadness of current events and the impending seasonal sorrow of the three weeks we can resolve to help put the vav in the Bris Shalom back together. We must. The formula is the same.

How so?

Yismach Yisrael! Indeed, to reconnect the two halves of this vav, we must learn to be happy and relish the gift of goodness the Eibeshter showers upon us each day. That is the message of the baal haTurim. From the gift of family, health and to life itself, we certainly cannot take any of them for granted. Every moment of life, whether we are merely eight years or one hundred years old is to be treasured. How sadly we have witnessed that, instantaneously, it all can change. One broken vav can destroy a life and tear apart a family as it traumatizes a community. Being thankful to Him, feeling privilege to be doing His will and feeling excited for the opportunities He provides is one way to heal and reunite that vav. Look back over the past few days and see how a community united made that vav complete. Somehow we had a glimpse of a Moshiach moment as saw beyond that what divides us and reconnected to each other through and with a common mission and united sense of purpose. Find the joy in that unity. It is the reaction He is (kaviyachol) yearning for and it is a balm that we can use to wipe away our bitter tears.

Retain the images of a sea of humanity joined in unison. Kish echad blev echad. Consider always, that Hashem Yisborach took the time, so to speak, to consider us and fashion each individual and their unique combination of talent, personality and character, then we can surlely feel glad for the gift of life and hopefully use it well.

Through achdus we can connect and correct the Simcha quotient in our avodas Hashem. By so doing, we can repair the fractured vav of Shalom we so desperately need. It is our challenge and opportunity. Yismach Yisrael even when the sun is behind the darkest of clouds – Moshiach awaits us!

Uplifted | A Guest Post

rabbifink — Fri, 27 May 2011 06:55:53 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Bamidbar
S’ooh Es Rosh

Parshas Bamidar is read annually the weeks preceding Shavuos. Chazal deemed its lesson a vital prerequisite to Kabbalas Hatorah always. One important message is found at the beginning of the Sedra. The parsha begins with Hashem Yisborach commanding Moshe Rabbeinu and his brother Aharon Hakohein to count Klal Yisrael. Rashi quotes the Midrash which says that “mitoch chibasan lifanav moneh osam” “due to Hashem Yisborach’s love for us He counts us all the time”. This concept is inspiring. It reminds us that we are not only exhorted to love Hashem, but that He treasures each of us. He loves us back! Indeed, it was this Ahava that was cemented at Matan Torah. Hashem then designated us as the Ohr Laamim, beacons of the Shechina, enlightening the entire world.

The Midrashim point out that the command to count Klal Yisrael is introduced with the word, “s’ooh” – which means to lift up or elevate. Indeed, the word s’ooh shares a common root with the word nasi- prince. It reflects nobility, a royalty born of our potential to grow from the average to the league of elite! Moshe Rabbeinu was told, “amar Hakadosh Baruch Hu – Moshe, kol mah she’ata yochol l’romeim es hauma hazu – rommimah!” (psikta Rabsi perek 10) All that you can do to elevate Klal Yisroel, put into action! That is the essence of leadership. S’ooh es rosh – our leaders do not merely count us with the intention of realizing a census. Rather, they raise us up, uplift each of our souls and inspire us toward our potential.

This is a powerful message of leadership and love which we can apply to our own family and friends. Each of us finds him or herself in a leadership role quite often. These are opportunities for s’ooh es rosh, to bring out the best in others. At home, too, as leaders of a household, we extol the love we have for our children. In so doing, we mustn’t only look back at the gifts of nachas they have brought us, but we must lift them up and inspire them for the future. We can let our young children know that we see and appreciate the regal attributes which make them each unique. Children so loved will then be equipped to be mikablei Torah, confident of the mission they alone can achieve.

Standing Proud | A Guest Post

rabbifink — Fri, 20 May 2011 04:33:56 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Bichukosei
Standing Proud

Parshas Bechukosai commences with the hope and promise of birchos Hashem. All that is expected of us is bichukosai teilechu – shthiyu ameilim baTorah, that we should toil in Torah and Hashem’s bountiful blessings are bestowed upon us. The Brochos, however, are immediately followed by the Tochacha. Sadly, Klal Yisrael knows the trauma and tragedy of this Parsha too well. The highs and lows of our history are painted with suffering throughout the ages. With so much bracha tobe had, we must explore, where does tragedy begin and how b’ezras Hashem can it be prevented. Perhaps the smichus haparshiyos gives us clue.

The opening brachos of the Parsha conclude with the words v’oleich eschem kommimiyus, explains Rashi – I will accompany you b’kumah zkufah with an upright posture, a proud and regal way of carrying oneself. Indeed, when all is well with Kallal Yisrael, this is the climax of birchos Shamayim, the ultimate bracha – to be able to walk nobly and proudly as an oveid Hashem. Nothing could be greater. However, this posuk is followed by the unfortunate statement of the very next verse, v’im lo sishmu li – if you will not listen to me. Suddenly, tragedy begins. Why? Where is the transition from Bracha to klalla. How did we go from bichukosei teleichu, walking with Hashem Yisborach to r”l, lo sishmu, to not listening.

Perhaps the smichas hapsukim is telling us that the barometer of our strength or our demise lies in the sense of Kommiyus – the kuma zkufa, the noble pride we have in our mitzvah observance. When we stand proud of our yiddishkeit and derive dignity and delight in doing His will, we stand tall. All of His Brachos are ours! It is only when there is a break-down, however small it begins, in our sense of the nobility of being the Am Segula that the – the refrain of lo sishnu begins to creep in. A proud Jew listens to the Ribbono Shel Olam and kivayachol partners with Him in being an ohr La’amim. It is role to be proud of. Only the Jew who lacks pride begins to distance himself from the warm embrace of Hashem Yisborach, His Torah and His Mitzvos. By instilling a sense of ashrienu mah tov chelkeinu in our a kiyum hamitzvos our children too will feel that gisdhmak we have in doing the ratzon Hahshem. With joy and with pride we can keep im lo sihmu at bay.

Discipline | A Guest Post

rabbifink — Fri, 13 May 2011 15:59:13 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Ma Inyan Shmitta Eitzel har Sinai
Parshas Behar

The first section of parshas Behar deals with the laws of Shmittah. We are told vayidaber Hashem el Moshe B’har Sinai – that Hashem spoke to Moshe Behar Sinai, at Mount Sinai. Rashi immediately introduces us to the famous exclamation of Chazal as he quotes Toras Kohanim which asks, Ma inyan shmitta eitzel Har Sinai? What do the Shmitta laws have to do with Sinai (more than any other Halacha). Chazal respond, just as each and every detail of hilchos Shmitta is of Sinaitic origin, so too, are all the laws of the Torah.

This in and of itself is a vital lesson. The authenticity of our mesorah must never be challenged. Every word of Torah, each statement of Chazal, and every phrase of Shulchan Aruch is part of the rich treasure of Toras Eloka Mimaal gifted to us, His am segulah at matan Torah. All of Torah is real in the most absolute sense of the word. Those who doubt r”l are cast as heretics deserving no place in olam haba’ah.

Yet there is an even deeper insight worth exploring as we relate our overall mesorah and kiyum hamitzvos to the essence of the Shmitta observance. Dovid Hamelech said in regard to shomrei shvi’is, Giborei koach oseh divaro – Men of strength do His will. At first glance it is puzzling. What is so impressive and admirable about not going to work? Many people dream of such an opportunity! With the bounty of the sixth year a harbinger of good fortune and plenty to hold them over through the harvest of the eighth years’ crop, one could easily go forward without a worry. Where is the gevurah that is is so strongly praised?

The answer sheds a fascinating light on human nature and provides us another mihalach in understanding Ma inyan shmitta eitzel Har Sinai. Chazal knew better than anyone the nature of the human psyche. True, there was enough food in the pantry to last as long as needed. But people always want more, another dollar in the bank, a little more financial security, and a little more kochi v’otzem yadi. It is just too painful to walk by a fallow field that could be producing another crop. It is not enough to have enough; the typical person wants more. Herein enters the most important middah upon which kol hatorah kulah is predicated. It is the lesson of self discipline. Eizeh hu gibor, ha kovesh es yitzro. Indeed, it is only the gibor koach, who is oseh devaroh and does not follow aitzas yitzro. Shmitta is all about self-discipline and self-control. It is about giving ourselves up to the Ribbono Shel Olam with a sense of total dependency, security and serenity. It is about our knowing that He knows what is best for us and our families. With that level of bitachon we can scale the loftiest heights of Emuna and be zoche to dveikus baShechina in all that we do. It is a maxim we can strive for each day.

Ma inyan shmitta eitzel Har Sinai? …. Everything.

Kol haTorah kulah is about self-discipline and self control. By mastering that middah we can be zoche to a true kabbolas Hatorah at Shavuos time this year.

Breaking Through Barriers | A Guest Post

rabbifink — Fri, 29 Apr 2011 07:17:06 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Kedoshim
Elohei Masecha

Parshas Kedoshim is chockful of Mitzvos, all of which direct us toward the goal of living a Torah life imbued with the mantra of Kedoshim Tihiyu. At first glance, one such Mitzvah seems so easy, yet, according to the Ohr Hachayim Hakodesh, it is a constant struggle. Indeed, it is a Mitzvah which expands or r”l constrains our Kedushah potential. It is the Mitzvah of elohei maseicha lo sa’aseh lach.

Most of the mifarshei hamikrah focus this commandment on the azahara to not even fashion idols for others. However, with the Yetzer Harah for idolatry neutered by Chazal, we find the whole notion of idolatry repugnant, even silly. Furthermore, as the Ohr Hachayim Hakadosh points out, this issur is already included in the general Halachos of avoda zara. He therefore renders a different approach that is especially inspirational during this sefira season.

He explains, “when a person performs a mitzvah, the Shechina rests upon him. But when one r”l does an aveira, a ruach tumah sets upon him – v’hu masach hamavdil beino uvein Elokav – it forms a barrier between him and the Ribbono Shel Olam.” Comes the Torah to teach us, with all of the bounty I have provided you – strive for Kedusha. The secret: elohei maseicha lo sa’aseh lach, do not create barriers between yourself and Hakadosh Baruch Hu. Why? The posuk continues, “Ani Hashem Elokeichem” – for I am Hashem your G-d. When our relationship is barrier free we can appreciate the reality of Hashem Yisborach’s kindness and hashgocha, 24/7. Barrier free, we can appreciate the gift of Torah u’mitzvos and our opportunity and responsibility of being an ohr la’amim. With out any obstacles in the way, the road to perfection is smooth traveling. It seems so easy.

But as the Rambam explains, when one succumbs to temptation, he can get stuck in the quagmire of cheit. In so doing, layer of upon layer of thicker and thicker material form a blockade between the Shechina and the nishama so desperate to see its Father. We can degrade into the ultimate hester panim, as a thick iron curtain of sin obstructs our view of Kudsha Brich Hu until He seems almost non-existent, chas v’shalom. This was the most pernicious impact of the golden calf, the eigel maseicha which Klal Yisrael fashioned in the desert.

Sadly, that barrier to giluy shechina and the clarity of the luchos rishonos is still with us today. We are challenged to tear down the vestiges of the eigel hazahav’s obstruction to emunah found in each generation and eliminate as well the impediments to emunah rooted in our own personal iniquities.

How can we succeed? Sefiras Ha’omer provides the answer. We count toward matan Torah. One day at a time, we dismantle the barricades. Through Talmud Torah, asiyas HaMitzvos and refinement of our middos, we invite, as the Ohr Hachayim points out, the Shechina back into our lives and in so doing we eliminate the barriers found along the way. Indeed, with the avodah of each day’s count, we can, b’ezras Hashem, eliminate the hindrances to revelation and spiritual clarity. Inching ever closer to feel His presence, and achieving a life lived as kedoshim – ki kadosh ani Hashem Elokeichem!

Glued to G-d | A Guest Post

rabbifink — Fri, 08 Apr 2011 01:21:23 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Metzorah
The Mishkan Within

As parshas Metzorah draws to a close we are reminded and warned of the importance of retaining our state of tahara as a people.

Following the myriad halchos of tumah and taharah which fill the parsha, we are told v’hizhartem es Bnei Yisrael mitumasom v’lo yamusu bitumasom bitamam es mishkani asher b’socham. This is a quite a critical posuk as various Tannaim and Amoraim throughout Shas darshan this verse for important halachos l’maasah. The many important halachic drashos derived from this posuk are accompanied by powerful aggadic drashos, as well. One such message is both inspiring and profound.

The Sifrei expounds upon the words which conclude the posuk, bitamam es mishkani asher b’socham, and says; R’ Nosson omer: chavivim Yisrael sheb’chol makom shegalu Shechina imahem. Klal Yisrael is indeed special as the Shechina accompanies us when and wherever we go. Hashem’s love for us knows no bounds. This message is vital for our confidence and survival throughout the golus. Our continued existence depends on His love even when we do not fully deserve it. Boruch Hashem, He is with us throughout the trials and tribulations of the long and bitter exile.

But just where is He found?

As we scurry about the Diaspora, dispersed to the four corners of the earth, is there a place to find hope, sanctuary and salvation? Can we truly point to a particular repository of Shechina?

An insight form the Netziv says we can.

The Netziv teaches that at one level we should learn the words of the posuk literally. The phrase bitamam es mishkani asher b’socham, means to say – “haynu adam atzmo shehu mishkan laShechina!” Each Jew is a resting place for the Shechina in as much as we are a tzelem Elokim. Therefore the Shechina literally rests in us, not just in Eretz Yisrael, but wherever we are. Even b’tamam, when we mess up, Hakadosh Baruch Hu sticks with us. He clings to our neshama keeping the pintele Yid lit in every one of His children.

It is this profound element which makes us so special and dear. But it also carries with it responsibility. We need to be able to draw inspiration from introspection. We must be willing to open our eyes to feel His hashgacha pratis governing our lives and reach for the connection our inner soul naturally seeks with our Creator. If we but reflect upon all His goodness and our spiritual endurance, despite millennia of exile, we can tap into the power of the mishkan within and feel ourselves home to all of His glory. Even more, perhaps the Netziv is telling us that the building of the mikdash begins inside us all. With Pesach just around the corner there is no better time than the present to start.

Be a Man | A Guest Post

rabbifink — Fri, 01 Apr 2011 07:10:02 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Tazria
Be a Man!

Plague and penance are twin themes which emanate from the laws of tzaraas that fill our parsha. The personal impact of schar v’onesh is directed to one and all by the forceful words of the parsha. There are, however, other important issues raised by Chazal which teach us valuable lessons for eternity.

In describing the onset of the dreadful malady of tzaraas, the posuk states adam ki yhyeh b’or bsaro seis oh sapachas oh bahares vihasya b’or bsaro l’negah tzaraas. Chazal wonder, why is the term adam used as the appellation to describe an individual so horribly afflicted? Indeed, the Zohar states that adam (atem kruyim adam) is the highest madreiga of the four expressions used by the Torah to describe people (adam, gever, enosh and ish). Would not a person who has succumbed to the lowly level of cheit and/or defilement of character, which resulted in his becoming a metzorah, be more worthy of a title less significant than that of the lofty adam? How are we to reconcile the horrific reality of sin and the nobility of adam which the posuk has now bound together for eternity?

One approach takes us more profoundly into the depths of this verse and leaves us with a phenomenal practical message. The Medrash Rabba and Tanchuma teach that the four stages of negaim described in the opening posuk of parshas negaim, s’eis, sapachas, bahares and l’negah tzaraas correspond to the four galuyos. S’eis is Bavel, sapachas equals the exile of Paras and Madai, bahares represents the domination of Yavon and negah tzaraas parallels the current long, dark, golus of Edom. What is their connection to tzaraas? And what are Chazal trying to teach us with this drasha?

Perhaps the pshat is an important lesson about ourselves and the attitude we must take in the quest for self improvement. In a perfect world we are the regal, noble and holy adam that Hashem Yisborach intended. Zos Toras haadam aptly describes the apex of our reach! We have a Torah all our own and a spiritual power and potential unmatched in maaseh breishis. We are the pinnacle of creation. We are His children.

Nevertheless, when the cold winds of golus cast their chill upon us we do not merely suffer the physical depravation of exile, we find our ruchniyos wanting. Engulfed in the grip of the nations who surround us with their culture and values, we find that we slip and sadly, do not always hold our own over the forces of tumah which attempt to subvert us. We err in our spiritual judgments, our daily priorities and even how we treat each other. The result is Tzaaras. Not a very adam like behavior. Yet despite our fall, Hashem Yisborach wants to inspire us to do teshuva, to reach beyond the moment and strive higher. As such, He teaches us, My children, the s’eis, sapachas, bahares and negah tzaraas, are not the real you. You are an adam! You can transcend the golus and persevere, indeed you must. You can arm yourself to overcome the lonely, scorned life of the metzorah if you but focus your energy on being the adam that defines your opportunity for Kedusha in this world. As an adam you have so much potential. Do not despair of your plight. If you firmly set your sights on returning to your status and stature of adam you can shake off the blight of golus which has infected you. You can ward off the challenges to your emunah and avodas Hashem which befall you.

It is no different today, not when we err or when our children or our students make mistakes. The parsha reminds us that Hashem Yisborach sets forth a paradigm for the corrective process sometimes needed in chinuch (our own and others). He cries out to each of us, “My children, do not despair. Arise. Do not let the forces that surround you corrupt your beautiful neshama. Be the adam I know you can be.” Indeed, when positive energy is applied to the tikun of our flaws, there is no obstacle we cannot overcome.

Two Are Better Than One | A Guest Post

rabbifink — Fri, 25 Mar 2011 07:16:26 +0000

A guest post by Rabbi Aaron Fink (my father), Dean of Ateres Bais Yaakov on Monsey NY. Part of a weekly Dvar Torah (Torah “Thought”) series.

Parshas Shemini
Tovim Hashnayim Min Ha’Echad

The Parsha commences with the celebration of Aharon and his sons as they ascend into the role of Kohanim for the very first time. Prepared, trained and ready to serve, they offer their first sacrifices filled with excitement and pride. While still atop the Mizbeach, The Posuk says vayisa Aharon es yadav — “Aharon Hakohein lifted up his hands to bless Klal Yisrael”. Filled with excitement and joy he turns toward Bnai Yisrael and blesses them with the words of Birchas Kohanim for the very first time. The climax of this monumental moment was to be when a heavenly fire would ignite the Mizbeach to offer an awesome revelation of the Shechina to all. But as Aharon completed the Bracha, all was silent. Nothing happens.

Rashi explains how Aharon, stunned with disappointment, turned to his brother Moshe and lamented his “unworthiness” to serve. Moshe reassured him and together they approached the Ohel Moed. Inside they offered private prayers. Then, together, the Posuk says, vayeitzu vayivarchu es ha’am — “they went forth and blessed Klal Yisrael”. Immediately the Torah proclaims vayeireh kvod Hashem el kol ha’am— The Shechina was revealed for all to see. What changed to enable the success of this revelation?

‘The Midrash itself provides us a clue. Says the Midrash, this episode is an example of tovim hashnayim min ha’echad — “two are better than one.” It is a reflection of Heinei mah tov umah naim sheves achim gam yachad. Why?

A fundamental maxim of dedicating the Mishkan, is the knowledge that all Jews are interdependent. A Jew is never alone. Moreover, we can never look at ourselves as being complete. We have to continue to learn and to grow from one another other. When Jews function B’achva there is nothing that cannot be accomplished. This is the underlying message of the Chanukas Hamishkan. Aharon Hakohein was the conduit to provide this vivid reminder for us all. Indeed, we must always remember to not “go it alone”. We can take this lesson with us today as we consecrate the Mikdash Me’at of our home, shul or school. With the new month of geula, Nissan, upon the horizon, our sense of Achva must guide us. The number “one” is reserved for Hashem Yisborach alone. Only with the power of 2 can we fully connect to the Shney Luchos Habrius – and IY”H excel bein adam laMakom ubein adam lachaveiro to build the Beis Hamikdash anew, bimhara biyameinu Amen.

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Parshas Emor U’Smachtem

Breaking Barriers | A Guest Post

Parshas Acharey Mos – Kedoshim Breaking Barriers

Not a Gnat | A Guest Post

Parshas Tazria-Metzora Toras HaYoledes

Seek and Ye Shall Find | A Guest Post

Parshas Shemini Darosh Darash

Do You Really Want It? | A Guest Post

Pesach 2012

The House That Moshe Built | A Guest Post

Parshas Vayakhel-Pekudei The House the Moshe Built

All Knotted Up | A Guest Post

Parshas Ki Sisa Hashem’s Tfillin

Give Thanks | A Guest Post

Parshas Titzaveh Viyikchu Li- Viyikchu Eilecha

The Colors of Happiness | A Guest Post

Parshas Terumah Serve Hashem with Radiance!

Learn With Your Children! | A Guest Post

Parshas Mishpatim Learn With Your Children!

A Good Time | A Guest Post

Parshas Bo A Good Time

Light Unto the Nations | A Guest Post

Parshas Vaera Light Unto the Nations

Smile | A Guest Post

Parshas Vayechi Smile!

Peace Offerings | A Guest Post

Parshas Vayigash Yaakov’s Shlomim

Chanukah and Separation of Church and State

The Evil Inclination and the Antidote | A Guest Post

Parshas Vayeshev Barasy Yetzer Hara, Barasy Torah Tavlin

A Total Education | A Guest Post

Parshas Toldos A Total Education

Ever Thankful | A Guest Post

Parshas Chayei Sara Ever Thankful

God is With You | A Guest Post

Parsha Vayeira Elokim Imcha

What happened to Lot? | Dvar Torah Lech Lecha

It’s All A Gift | A Guest Post

Parshas Lech Lecha It’s All a Gift

Not a Jealous Bone | A Guest Post

Parshas Nitzavim Vayeilech Not a Jealous Bone

Lofty Aspirations | A Guest Post

Parshas Ki Savo Lofty Aspirations

Honesty Counts | A Guest Post

Parshas Ki Seitzei Honesty Counts

Walking with G-D | A Guest Post

Parshas Shoftim Tamim Tehiyeh

Finding Happiness in Difficult Times | A Guest Post

Parshas Pinchas Yismach Yisrael!

Uplifted | A Guest Post

Parshas Bamidbar S’ooh Es Rosh

Standing Proud | A Guest Post

Parshas Bichukosei Standing Proud

Discipline | A Guest Post

Ma Inyan Shmitta Eitzel har Sinai Parshas Behar

Breaking Through Barriers | A Guest Post

Parshas Kedoshim Elohei Masecha

Glued to G-d | A Guest Post

Parshas Metzorah The Mishkan Within

Be a Man | A Guest Post

Parshas Tazria Be a Man!

Two Are Better Than One | A Guest Post

Parshas Shemini Tovim Hashnayim Min Ha’Echad

Parshas Behar – Bechukosai
Standing Tall

Parshas Emor
U’Smachtem

Parshas Acharey Mos – Kedoshim
Breaking Barriers

Parshas Tazria-Metzora
Toras HaYoledes

Parshas Shemini
Darosh Darash

Parshas Vayakhel-Pekudei
The House the Moshe Built

Parshas Ki Sisa
Hashem’s Tfillin

Parshas Titzaveh
Viyikchu Li- Viyikchu Eilecha

Parshas Terumah
Serve Hashem with Radiance!

Parshas Mishpatim
Learn With Your Children!

Parshas Bo
A Good Time

Parshas Vaera
Light Unto the Nations

Parshas Vayechi
Smile!

Parshas Vayigash
Yaakov’s Shlomim

Parshas Vayeshev
Barasy Yetzer Hara, Barasy Torah Tavlin

Parshas Toldos
A Total Education

Parshas Chayei Sara
Ever Thankful

Parsha Vayeira
Elokim Imcha

Parshas Lech Lecha
It’s All a Gift

Parshas Nitzavim Vayeilech
Not a Jealous Bone

Parshas Ki Savo
Lofty Aspirations

Parshas Ki Seitzei
Honesty Counts

Parshas Shoftim
Tamim Tehiyeh

Parshas Pinchas
Yismach Yisrael!

Parshas Bamidbar
S’ooh Es Rosh

Parshas Bichukosei
Standing Proud

Ma Inyan Shmitta Eitzel har Sinai
Parshas Behar

Parshas Kedoshim
Elohei Masecha

Parshas Metzorah
The Mishkan Within

Parshas Tazria
Be a Man!

Parshas Shemini
Tovim Hashnayim Min Ha’Echad