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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.

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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.

A Time to Know | A Guest Post

rabbifink — Fri, 18 Mar 2011 15:48:34 +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.

Purim
A Time To Know

The notorious antagonist of the Purim saga is none other than the Amalekite, Haman. Chazal wonder, where can we find a hint to the existence of Haman and his nefarious plan to annihilate the Jewish people? They teach us that the phrase in Parshas Bereishis which describes Hashem Yisborach confronting Adam Harishon regarding the sin of eating from the Etz Hada’as, “Hamin haetz asher tzivisicha l’vilti achol mimenu achalta” is a remez to Haman. The word hamin and Haman have identical Hebrew letters. This needs further clarification. What does eating of the Etz Hada’as have to do with the Purim story at all? Moreover, there is an additional Medrash which says that the tree on which Haman was hanged was also the Etz Hada’as. How could the same tree be both the remez to the plot of Haman and be as well, the symbol of his ultimate downfall? To understand this further, we must shed some light on the essence of Amalek and his impact on Klal Yisrael.

The Baal Haturim points out that the word Amalek shares the same gematria as the word safek. He teaches us, that it is Amalek who plants the seeds of doubt regarding our emunah, our connection to Hashem, and our responsibilities to behave as an am segula. Haman fostered and capitalized on these doubts by advising King Achashveirosh to invite the Jews to his feast. These doubts which epitomize the power of Amalek to separate us from the Shechina are actually rooted in the very first sin.

Before eating from the Etz Hada’as, Adam and Chava had clarity. They knew Hashem Yisborach. In the utopian world of Gan Eden, they were able to focus totally on the spiritual. Indeed, they never even noticed their own need for clothes. Their physical world was insignificant and they enjoyed the spiritual nirvana that was Gan Eden. However, upon eating from the Etz Hada’as, doubts crossed that reality. They were ashamed. Suddenly, that clarity of spiritual perspective was now clouded with shades of insecurity and disbelief that corrupts are hearts and minds till this very day.

This power to instill doubt, even among the faithful, is the secret weapon used by Amelek in his attempt to destroy the Jewish people and their belief in Hashem. It was Haman’s tool as well. Like his antecedent, Amalek, Haman used its corrupting power rooted in the first sin in Garden of Eden in his attempt to annihilate us all.

What was the response then and what should it be today? While it is true that the eye opening knowledge introduced to the world through the eating of the Etz Hada’as brought about safek, we also know that the only process to eradicate doubt is to acquire knowledge. The megilla tells us, “v’Mordechai yada es kol asher na’asa-” Mordechai knew what was happening and he used this power of knowledge to eradicate Klal Yisrael’s doubts of their nitzchiyus and their relationship with the Ribbono Shel Olam. True, seventy years of golus had just about passed, but netzach Yisroel lo Yishaker, the geula would come. Klal Yisrael could and would continue their sacred mission as yodei Hashem, making His presence known to all of civilization. The antidote to Amalek, the cure to absorbing the insecurities presented by the Etz Hada’as is to become a stronger yodea, a more knowledgeable Jew. As Klal Yisrael, strengthened their yedia of Hashem and His Torah through tefilla and kabbalas Hatorah as described in the Megilla, they fashioned the weapon that would lead to Haman’s demise.

It is no different today. Purim is a time to know. The more we know, the better we learn and the more we live with the maxim of haphach bah v’haphich bo d’kula ba, the better we can eradicate Amalek and the dispersions he casts up our emunah still today. Yes, Haman was hung on the Etz Hada’as, not the dangerous small bits of knowledge that breed doubt, but the surety of knowledge which yields competence and confidence, a confidence so strong, we can reach the level of ad d’lo yada and still know what’s right and wrong with all our heart and soul.

Chag Purim Sameach

Exceeding the Angels | A Guest Post

rabbifink — Fri, 11 Mar 2011 08:57:33 +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 Vayikra
Exceeding the Angels

Vayikrah el Moshe, with Hashem Yisborach calling out to Moshe Rabbeinu, we commence the study of Toras Kohanim. With an expression of chibah, the sefer begins with the avodas hakarbonos, the laws of sacrifice, the embodiment of the mesiras nefesh each Yid should have for his or her own personal avodas Hashem.

Chazal derive many vital yesodos from the very opening of the parsha. They note the verb phrases that commence the parsha (vayikrah el Moshe and daber el Bnei Yisrael) and they point out the obvious; Moshe Rabbeinu was not only spoken to by the Ribbono Shel Olam, but he was expected to speak out and transmit a message to Klal Yisrael. As a result, the Yalkut Shimoni exclaims; “gedolim tzaddikim yoser mimalachei hashareis shehamalachim einom yicholim lishmoah kolo . . . v’hatzadikkim yicholim lishmoah el kolo!” This, explains the Yalkut, is the personification of the posuk, giborei koach oseh d’varo lishmoah b’kol dvaro.

This aggada is difficult to fully comprehend. Could it be that tzaddikim are truly greater than the malachim who live in the upper spiritual realms? Is it not the malachim whom we echo in our proclamation of Kedusha each day? And is it true that the malachim do not hear Hashem Yisborach? How then, are they to follow His commands or transmit to us secrets heard machrei hapargud? What is the lesson Chazal are offering?

The answer lies in realizing that that the essence of hearing is not in what one takes in, but in what he puts forth as a result. Malachim can only listen to Hashem Yisborach. With trepidation and awe, they do exactly as He wills. People also hear a message, but it is up to them to react and perform accordingly. Too often, individuals “hear” the message but, sadly, refuse to answer the call. Sometimes it is laziness. Other times, it is inconvenience. Though we may know what spiritual demands and standards are expected, our “humanity” gets in the way. We refuse lishmoah – to hearken to His will. We carry on no differently than before as we stubbornly neglect the writing written so brightly on the wall.

Tzaddikim, however, not only hear the message, but they respond to its impact. They listen to the summons from on High and rally their heart and soul to make a difference for themselves and the klal. They make the message personal as they create goals and ambitions for self improvement, spiritual advancement and refinement of character in their learning and kiyum hamitzvos. They seek avenues to help others connect spiritually as they inspire gadlus and advance the reality of the Ribbono Shel Olam in all of their endeavors. They heed the call and spread the message. It is a job which only Klal Yisrael can do and the malachim can not. It should be the ultimate by-product of our mesiras nefesh for Torah and all He expects from us. Lishmoah, and as a result, lilmod, ulilameid, lishmor, v’laasos ulikayeim es kol divrei Torasecha b’ahava!

This notion of “getting it” is a fundamental aspect of the avodas hakorbanos. It is not enough to offer an animal on the mizbeiyach. Rather, an emotional sense of this sacrifice being bimokomi – in place of me, is required for the message of the korban to hit home. The ensuing kaparah is manifest in our changing our lives for the better and learning to make it right for the future. True, the malachim are privileged to enjoy clarity and proximity to kaviyachol, the Ribbonon Shel Olam, by just doing His will. But, they can do no more and no less. However, we must constantly remember, gedolim tzaddikim yoser mimalachei hashareis. We can surpass the angels. Through our power of choice in clearly hearing (and reacting to) His words, doing His will, and making the difference He desires of us, we can, and indeed, exceed them all.

Vayikra Dvar Torah | How Do Sacrifices Work?

rabbifink — Thu, 10 Mar 2011 22:59:24 +0000

Vayikra begins with the korbanos (temple sacrifices / offerings). This week’s parsha goes into detail, teaching us how to successfully perform many of the typical korbanos brought in the Mishkan. A korban could be brought for many different reasons. Some were brought automatically each and every day. Others were brought in gratitude. Others were special korbanos for special occasions like holidays.

Perhaps the most perplexing korban to our modern sensibilities is the sin offering. How is it that sending an animal to slaughter can offer forgiveness for sin? Wouldn’t we expect the process of achieving atonement takes more than the death of an animal?

The Talmud in Brachos (17a) may offer a bit of perspective.

Now that we have no more korbanos how are we to achieve the level of forgiveness that was previously attained by the sin offering? The Talmud relates that when Rav Sheshes (4th century amora / Talmudic scholar) fasted added a supplication to his Amida (silent prayer recited while standing): “Master of the Universe, You know that when the Temple was standing, if a man sinned he used to bring a sacrifice, and though all that was offered of it was its fat and blood, atonement was made for him. Now I have fasted and my fat and blood have diminished. May it be Your will to consider my fat and blood which have been diminished as if I had offered them before You on the altar, and I should be desirable to You.”

Rav Sheshes is teaching us that the secret of korbanos is that they represent the sinner on the altar. A fast is the best we can do to reenact the feeling of watching something burn in one’s place. That experience must be more moving than a fast. Rav Sheshes pined for the true experience of participating in korbanos. When one brought a korban it was to inspire them. When one saw the blood and fats of the animal that they had brought to the Temple burning on the altar they were to feel as if their blood and fats were vicariously burning on the Altar.

We are left to wonder why someone would bring a korban at all when they could simply fast!? Further, why is the focus on the blood and fats?

Rav Kook says that there are two primary reasons people sin. One is due to overindulgence in physical or sensual pleasure. The yearning for luxury and getting above the hard realities of existence. These sins are atoned for by the burning of the fats. The second kind of sin is a result of basic need. Some people sin because it seems like they need to. They are poor or hungry. They are under tremendous pressure and sin as a result. These sins are atoned for by the burning of the blood.

When we fast, we relive the humbling experience of seeing the blood and fats burn on the altar. I am sure, that watching it was contributive to one’s strength to withstand temptation. When it occurs in the Temple, there is a precision to the process. Only the blood and fats are burned sending the perfect message to the sinner. However, when we fast, our entire bodies become depleted. It’s not just our blood and fats that are being offered. Fasting can negatively one’s entire body. It weakens us and our ability to perform mitzvos and study Torah. It has side effects that make it a dangerous way to achieve forgiveness. Korbanos are much more efficient.

This idea is powerful in the reverse as well. If we use our “blood and fats” in our performance of mitzvos and Torah study we will avoid the need for korbanos and fasting. Using our passions and pressure to improve our lives and the lives of others is taking the lesson of korbanos to the opposite extreme.

Here at PJC we are committed to passionate Judaism. That is the kind of Judaism that is represented by blood and fats. Let us use Vayikra as a wonderful source of inspiration for activating it.

Use What You’ve Got | A Guest Post

rabbifink — Fri, 25 Feb 2011 03:48:27 +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 Vayakhel
Tein L’chacham Viyechkam Od

As we learn of the construction phase of the Mishkan, the Torah describes the artisans and craftsmen who fashioned the Mishkan as “kol ish chacham lev asher nasan Hashem chachma usivunah baheima—the wise hearted individuals in whom Hashem planted wisdom and understanding.” Chazal associate this posuk with a verse from Mishlei (9:9) tein l’chacham viyechkam od to derive an interesting lesson. The Torah, we know, is teaching us that it was the wise men to whom Hashem gave wisdom and understanding.

Chazal wonder, The wise are already smart. Why didn’t Hashem give this bonus of extra wisdom to the feeble minded and the untalented? Shouldn’t Hashem give the gift of chachmah and tvunah to those who really need it?

They answer with a moshal (adapted to contemporary times). With whom do people invest their assets? With the successful or the unsuccessful businessman? Surely the poor, “wannabe” entrepreneur struggling to make ends meet needs the infusion of capital far more than the very successful Wall Street investment banker. Yet nonetheless, we give our trust, confidence and checkbook to those who we feel have a track record of a solid return on our investment. We want to give our money to those who know how to grow our hard earned dollar. Says the Midrash, the same is true with Divine wisdom. Hashem grants it to those He knows will use it well. Hashem’s chachma and tvunah are only imparted to those in whom He has confidence will generate a healthy return on His investment. Thus only the chachmei lev—those who already demonstrated their intelligent application of wisdom were endowed with more to fashion the Mishkan. The wise were gifted with even more wisdom. These were the individuals who were nosei libom likarvah el hamilacha lasaos osah. They were motivated and had proven themselves to be committed to fulfilling the ratzon Hashem.

This idea of blessing those who have what they need with more of what they already have is not new. This lesson was first taught to us by Yaakov Avinu when he blessed his grandchildren. We are taught that Menashe was the businessman who managed Yosef Hatzadik’s affairs as viceroy to Pharoah. Ephraim, on the other hand was a great talmid chacham who modeled the lesson of his grandfather as an ish tam yosheiv ohalaim. Orech yamim biyiminam ubsimolam osher v’chavod, the right side is the represents the spiritual domain the left the more material. Yosef placed his sons in front of their grandfather so that Menashe would be opposite Yaakov’s right hand. Ephraim stood in front of Yaakov’s left hand. Yosef determined that Ephraim, the talmid chacham, needed help, with his gashmi affairs afterall he was always learnig what did he know of this world. Menashe the businessman needed an extra infusion of ruchniyos to provide him chizuk. Instead however, Yaakov seekeil es yadav, he made his hands “smart.” Indeed he crossed his hands so that his right was on Ephraim and the his left was on Menashe. Yaakov Avinu understood and taught us that we have to maximize the potential we have been given and not try to be something we are not. Ephraim the talmid chacham should shteig even higher. Menashe should have even more success in his business endeavors. As long as one is fulfilling his tafkid he is in good shape. This is a lesson we must constantly remember as we guide and nurture and our own children. They will excel in the areas they are destined to enjoy. We should note those strengths and build on them as Shlomo Hamelechg said – tein l’chacham viyechkam od.

This is an important reminder for us all. Hashem has endowed each individual with a unique combination of talents and abilities. They have been invested with us la’sos es kol mileches avodas hakodesh lchal asher tziva Hashem, to perform His will with the special combination of talent and personality that defines our individual uniqueness. His confidence in our ability to earn Him a substantial return on that investment is what defines our challenge for life. If we simply follow the lead of Betzalel, Ahaleiav and their associates we, too, can be crowned as chachmei lev and bring the return His trust in us is intended to yield from all that we do, iy”H.

All In The Family | A Guest Post

rabbifink — Fri, 18 Feb 2011 07:50:25 +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 Ki Sisa
Lo Yamush Sefer HaTorah HaZeh MiPicha

As parents we often wonder if we are “getting it right.” We worry about the future. How will our children grow up? What will their commitment to Torah and Mitzvos be like? Can we assure that the values we treasure so dearly will be transmitted effectively from generation to generation? This week’s Parsha says we can. The formula is profound yet simple.

As Moshe Rabbeinu reacts to the sin of the Golden Calf, he negotiates, Kivayachol, with Hashem Yisborach to spare Klal Yisrael from divine retribution. This dialogue takes place “Panim el Panim” in the Ohel Moed—the tent of meeting about which we are told, almost as an aside, “Um’sharso Yehoshua Bin Nun na’ar lo yamish mitoch haohel” -his (Moshe’s) student Yehoshua never moved from the Ohel. Yehoshua’s devotion to Torah learning and his commitment to serve his Rebbi, Moshe Rabeinu, was his entire preoccupation. It was what defined his ascent to becoming the leader of Bnai Yirael in the future.

The Gemarah associates this pasuk with a similar verse in Sefer Yehoshua where the Navi says: Lo yamush sefer hatorah hazeh mipicha. The Gemara states that this verse is not an obligation, nor a commandment, but rather a blessing. It is, the Navi records, Hashem’s reward and response for Yehoshua’s dedication. As Chazal say: Hashem saw (from the words in this week’s parsha) that the Torah was so precious and dear to Yehoshua, that He blessed him, saying: “If the words of Torah are so precious to you, then I bless you with the assurance of knowing they will never be removed from you.” Moreover, the Navi Yeshaya adds, it is not only a promise to you but a commitment that the Torah will not be withdrawn “Mipicha, u’mipi zaracha umipi zerah zaracha” – not from you, your children or grandchildren.

This is a dramatic reminder for parents. Hashem’s recognition of what we do for Him is so grand and humbling that it not only benefits us, but generations to come, as well. Children are blessed to live what they have learned at home. Parents are the most influential teachers. If the words of Torah are precious to us they will IY”H be precious to our children. If we nurture our children with a lifestyle of true Yiddishkeit in our home, that legacy will IY”H extend well beyond our lifetimes.

Effective Teaching Tools From Sinai | A Guest Post

rabbifink — Fri, 21 Jan 2011 08:29:35 +0000

Photo: Flickr user Digdag88

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 Yisro
Royalty!

The revelation at Sinai is the quintessential Chinuch experience. On Har Choreiv, Torah was taught to Klal Yisrael for the very first time. The instructor was none other than Hashem Yisborach Himself. There is much we can learn from Matan Torah in terms of the recipe needed for effective instruction. Examining the “Chinuch paradigm” inherent in the experience of Matan Torah we see that it is filled with structured, relevant, individualized content, powerful audio-visual aids, and unique special effects all of which motivated and inspired the active participation of all the talmidim. What a powerful model for teaching and transmitting our mesorah. However, we must look even more closely at the Sinaitic experience for an important ingredient that is sometimes overlooked in our understanding of Matan Torah. It is so relevant today.

Before presenting the Aseres Hadibros, Hakadosh Baruch Hu tells Moshe Rabbeinu to stress to Klal Yisrael V’atem ti’hiyu li mamleches kohanim v’goy kadosh, “You, Klal Yisrael, are to be My chosen people and holy nation.” Interestingly, this is Klal Yisrael’s introduction to Matan Torah. As Hashem is about to give us His most precious treasure, the very gift which defines us as a people, it is not the sanctity of Torah, Yesodos of Emunah, nor Mitzvos or even Middos that He emphasizes but rather it is attitude.
We are being shown that in order for the Torah to take root, we have to be aware of our potential. We can be a noble, chosen people. Indeed, we need to know who we are and what we can be! Seeing that it sets the tone for Kabbalas HaTorah, transmitting this awareness must become the highest priority in every educational setting. It is important in every classroom, be it the lessons taught at school or those modeled at home.

We all play a vital role in the development of this positive Torah attitude in our children, be it our own offspring or the tinokos shenishbu we encounter and hope to be mikareiv to our Father in heaven. The tone is set by our attitude toward the Chinuch activities that fill our lives daily (just about everything we do!) From “Parsha Time” at the Shabbos table to the alacrity and enthusiasm placed in Talmud Torah and mitzvah observance in our homes or in the public eye, we are the instructors and what we do matters.

Hakadosh Baruch Hu, kiviyachol, showed us a model at Sinai. When we help our children see themselves as a part of dynasty of kohanim we can hope to have the Siyata D’Shamya to rear them into a goy kadosh – a holy nation.

Be Positive | Dvar Torah B’shalach 2011

rabbifink — Fri, 14 Jan 2011 16:50:04 +0000

Parshas Beshalach is a roller coaster. Each time the Israelites are saved from a dire situation a new challenge immediately crops up. They escape Egypt. But the Egyptian army is in hot pursuit. The Sea opens for them to cross. But the Egpytians follow. The Egyptians are killed in the crashing waters. But the Israelite have nothing to eat. The entire parsha follows this format.

Beware, it is not for the faint of heart.

Some of the Israelites’ problems were in their own minds and were of their own doing. They had a complaining problem. They complained a lot. Before they were saved at the sea, they exclaimed “are there no graves in Egypt that you had to bring us to the desert so that we should die?!” After they were saved they had no water to drink, so they complained. Once their thirst was quenched, they were hungry. They kvetched to Moshe and Aharon, pining for the fleshpots of Egypt. Throughout the parsha there are even more examples of seemingly immature, shortsighted complaints.

Perhaps the most egregious of these complaints found in the Torah was the response of the Israelites to the manna. The manna was food from heaven that tasted delicious. It was truly a perfect food. Somehow the Israelites found fault in the manna as well. Rashi, in the Book of Numbers (11:7) tells us that despite its perfection, the Israelites managed to complain about the manna.

The Midrash mentions an even more absurd complaint lodged by the Israelites. A verse in Psalms (106:7) implies that there were two rebellions just before the sea split. The first rebellion was that no one was willing to trek into the water until the water split following the lead of the leaders of the tribe of Judah. The second rebellion was when the Israelites complained about the muddy terrain they traversed as they crossed the Sea of Reeds.

They complained that the ground was muddy! It boggles the mind. How could someone whose life is being saved have the audacity to complain about the muddy ground?! Obviously it was muddy! Where water meets earth, there is mud! As they are experiencing the miracle upon which we base our relationship with God, they are complaining that their feet are getting muddy. Incredible! What is the explanation for this?

The Kotzker Rebbe tells us the answer. When the Israelites complained about the bitter water, the Torah tells us: “They came to Marah, but they could not drink the waters of Marah because they [the waters] were bitter, (ki marim hem). Therefore they named it Marah” (15:23). The Kotzker says that the words ki marim hem, “because they were bitter”, may refer to the people and not the water. Rendering the verse, “because the people were bitter”. They were broken from years of slavery and they were bitter. They complained about everything. But their complaints were not because they had legitimate gripes. They did not. They complained because they were bitter and bitter people complain even when they have nothing about which to complain.

Optimism is important. We cannot allow ourselves to “become bitter”. It’s uncomfortable for others around us and it makes it difficult for us to enjoy life. We have so much for which to be thankful. We need to look at the world though the lens of hope and positivity and not the lens of bitterness.

The Israelites in the desert were rescued from the most difficult of situations. They were slaves whose lives were made so bitter that we remember their bitter lives with maror at our Pesach Seder every year. And then they were saved. We live a charmed life by comparison. Let’s enjoy it. Let’s try to banish bitterness from our lives. If we are positive and optimistic we will live a life we are proud to share with others.

Money: The True Measure of Emunah | A Guest Post

rabbifink — Fri, 14 Jan 2011 04:04:53 +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 B’shalach
“Heavenly Bread”

After Krias Yam Suf, Hashem Yisborach responds to Klal Yisrael’s complaints for food by delivering them the mon. As a part of the process, He communicates to Moshe Rabbeinu what is to be an eternal lesson. The miracle of the mon was a six day per week experience. Rather than provide a bushel full of food to last for weeks, Hashem instructs v’laktu d’var yom b’yomo — Bnai Yisrael should gather (food) each day. This requirement is necessary, the posuk explains, l’maan annasenu hayeilech b’Torasi im lo — to test Klal Yisrael if they will follow the Torah or not.” Why, we may ask, the need of a test? Secondly, how is it connected to the mon? Finally it seems that this test is measuring emunah, why is it described in terms of hayeilech b’torasi — following the Torah?

The Mifarshim derive a powerful message from here. The most powerful measure of our commitment to Torah is found in our pursuit of parnassah — earning a livelihood. Too often, when it comes to the workplace, people make compromises in the standards Hashem demands from us in the Torah. It is as if they feel r”l that Hashem is unaware. Nothing could be further from the truth. We are reminded v’laktu d’var yom b’yomo lma’aan annasenu We must measure up to earn our keep every day. Even before Matan Torah, netzach Yisrael was being built on this maxim. The mon was distributed by Hashem and collected by the individual daily. Its flavor was determined by the values and taste of the recipient. And the amount of mon which was delivered and the effort needed to collect it was a reflection of the quality of hayeilech b’Torasi as measured by the mitzvos and maasim tovim performed by the individual the previous day. This reinforced a constant dependence on Hashem. It can help keep us motivated to be ever vigilant in “following the Torah” through our Mitzvah observance, and personification of middos tovos in the work place.

At the revelation at Sinai described in next week’s parsha, Hashem gifted us with the tools needed to reach the loftiest realms of kedusha. Mon, the Heavenly bread, teaches us that through the seemingly mundane earthly process of earning a living we must feel His presence. In so doing we can IY”H merit His presents; brachos of parnassah, life, health and Nachas from our children, ad meah v’esrim shana.

Moses’s Challenges | A Guest Post

rabbifink — Fri, 07 Jan 2011 08:01:15 +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
This is it!

Hachodesh hazeh lachem rosh chadashim. As the birth of Klal Yisrael unfolds, Hashem Yisborach presents us with our first national mitzvah, Kiddush Hachodesh. The Midrashim tell us that the calculations for proclaiming the new month were so complicated that Moshe Rabbeinu found them difficult. Finally, after struggling to comprehend all the astronomical details, Moshe Rabbeinu is provided clarity. Indeed, Chazal teach us that we learn from the word “hazeh” that Hakadosh Baruch Hu Kivayachol pointed to the moon and said to Moshe Rabbeinu “this is the new moon and its position in the sky.”

It is curious that Moshe “struggled” with the technical details of the lunar placement upon the horizon. Is it really more complicated than other complicated halachos? Moreover, it was not Moshe’s only “struggle.” Chazal point to four specific Mitzvos that presented a similar challenge and each is clarified with the expression of zeh—“this” is how it should be. In addition to the mitzvah of Kiddush Hachodesh, the topics are; the the intricate design of the Menorah, the description of the Machatzis Hashekel and the defining traits of a kosher animal. What is the common denominator that links these items? Furthermore, could it really be that these four concepts were so difficult for Moshe Rabbeinu, the one who spoke face to face with Hashem Yisborach? What is the message being taught?

In reality, Moshe was not personally challenged by these four concepts. But as the Rabban Shel Yisrael he was troubled for us and for our future. We know that these four topics represent the greatest challenge to us all, they represent: time, wisdom, gashmiyus and money. We wonder how to use and not abuse them. And we struggle. How to use the gift of time to maximize its potential and our pride in so doing? What to do with the wisdom that one has acquired and where to focus individual strengths and interests toward future growth? In relating to the olam hagashmi we seek to discern how to differentiate between satisfaction and indulgence? Finally, in regard to money, how to establish priorities that will yield the greatest, truest returns?

For each nisayon we are guided with a focused response of “Hazeh,” Hashem delineating the appropriate perspective for us to live by. By Hashem symbolically “pointing” to the new moon (time), the Menora (wisdom), kosher animal’s traits (physical world) and the half shekel (money), He points us away from the spiritual obstacles inherent in each and towards the spiritual pursuits for which we should strive. Then and as now, time is to be sanctified, each hour and minute to be used purposefully in avodas Hashem. Knowledge is to be shared, helping ignite and foster yedias Hashem in others. The physical world is to be harnessed with self-discipline to bring Kedusha to otherwise physical pursuits. And money offers us the opportunity to invest in His work.

The greatest challenge of existence is to successfully blend the pure Neshama we’ve been given with the material traits of humanity. Buffeted by four winds of turmoil our avodah is constantly put to the test. Moshe Rabbeinu is concerned and seeks guidance for his people l’dorei doros. Hashem Yisborah responds “zeh – this” is just what we need.

Publicizing G-D | A Guest Post

rabbifink — Fri, 31 Dec 2010 16:30:34 +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 Vaera
L’ma’an Sapper Shmi

The devastation of Mitzrayim during the 10 plagues left the Egyptian landscape changed forever. Clearly the purpose of the makkos was 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 saper Shmi.

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’ma’an sapper Shmi”- in order 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’ma’an sapper Shimi 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.

What’s In a Name? | A Guest Post

rabbifink — Fri, 24 Dec 2010 08:01:21 +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 Shmos
What’s in a Name

What’s In a Name?

Sefer Shmos defines the character of Bnai Yisrael. The entire experience from Golus to Geulah, Matan Torah and Hakamas Hamishkan are permanent patterns which define the values, outlook and hashkafas hachayim of each and every Jew. It is fascinating, therefore, to note some of the many poignant messages which are seemingly disconnected from the content of the Sefer, yet are used by the Midrashim to introduce Sefer Shmos. One such Chazal expounding on the name of the Parsha/Sefer states: Shlosha Sheimos nikrau la’adam: Echad shekaru lo Hakadosh Baruch Hu, Echad shekaru lo aviv v’imo, v’echad shekoneh hu l’atzmo– “Three names are given to people, one given them by Hashem Yisborach, one given by their parents and one which they earn for themselves.” The lesson is critical for both the klal and individual Jew

Each individual is given an exceptional and singular neshama with unique kochos hanefesh. These define the G-d given potential embodied in each of us. Embodied within that lofty sole are the natural likes, trends and tendencies of character we all have. Components of personality, talent, skills and innate abilities are all rooted in the distinctive soul which animates our life each day and forms our spiritual root and exclusive spiritual “name.” In addition, parents have dreams and aspirations for their children. They create and control the environmental factors which define each child’s calling. They impart values, priorities and sensitivies which stay with their youngsters for life. These imbued and acquired traits are hopefully well paired with the state of soul naturally found in everyone.

But this is not enough. What we are to become is not merely a product of our natural G-d given ability and/or the environment conditions which mold us. In reality, the ultimate potential we can fill is a reflection of the decisions we make and the reputation we earn through our actions: it is found in the name we earn for ourselves. We must use our innate talents and acquired traits to make Him proud.

V’eileh Shmos, Klal Yisrael is no different. We, too, have three names. We have been gifted a lofty neshama able and ready to be mikabel Torah and serve as an ohr la’amim. Indeed, there is a spark of Shechina in each Jew. Moreover, we have the legacy and spiritual genetics of our Avos and Imahos as described in Sefer Bereishis. Their strength, commitment and devotion are ours. As loving parents, Avraham, Yitzchok and Yaakov, Sarah, Rivka, Rochel and Leah defined dreams and brachos for us, their children. Yet, after the study of Sefer Bereishis is said and done and the birchas Yaakov delivered to the shivtei kah, the responsibility of being a mamleches kohanim v’goy kadosh is up to each and every Jew. We cannot rely on our past, but we must learn from on it. And, we cannot take our responsibilities for granted though we can grow from them. We have all the tools we need. Let us seize each moment to make Hashem Yisborach proud.

A Good Eye | A Guest Post

rabbifink — Fri, 17 Dec 2010 07:24:58 +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
Tov Ayin Hu Yivorach

Shlomo Hamelech proclaims tov ayin hu yivorach, those with a “good eye” are blessed. This verse in Mishlei is closely associated with the Mishna in Avos which teaches us the chosheiuvus of an ayin tova in our avodas Hashem. At a deeper level, Chazal relate this posuk to Yosef hatzaddik. They teach us that the offspring of Yosef Hatzaddik suffer not from the dreaded impact of the ayin hara. Indeed, this was part of the bracha Yaakov Avinu gave to Yosef’s sons as he proclaimed to them (and for us) v’yidgu l’rov b’kerev haaretz.

It is interesting to note that Yaakov Avinu chose to repeat this blessing to Yosef as he blessed all of his children just before he died. The pasuk states, ben porat Yosef ben porat alay ayin. Chazal darshan these words, too, as the gift of protection form the ill effects of ayin harah. Duplicate messages in Torah have a purpose. Obviously, being shielded from ayin harah is not meant to be a mere personal bracha for Yosef and his children. Rather it is a defining attribute with which the satano shel Eisav can help his children vanquish their pernicious adversary and ready themselves for the ultimate geula. How so?

The gemara in masechas Brachos expands on this drasha. According to one amora, the reason that Yosef Hatzaddik was protected from the ayin hara was because ayin shelo ratzta lazun memah she’ano sh’lo, ein ayin hara sholetes bo. The eye of that individual (Yosef) who did not want to take and use that which was not his is safeguarded from the impact of the ayin hara. In other words, we learn from Yosef that not taking things from others is enough of a reason to prevent the ill-will of others from creating a negative karma, which would be hurtful to another.

This yesod should not be lost upon us. Each of us is blessed with so much and must appreciate G-d’s blessings, and use them for good. If we covet not the assets of others, we will be blessed with good fortune, as our ayin tova is mirrored by an ayin tova from others. If r”l we take advantage of others and take that which is not ours then we leave porselves vulnerable to tragic consequences. This is a most meaningful and profound message. We must be appreciative of what we have, maximize our gifts and not take advantage of that which is not ours.

At a superficial level we might think this attitude is enough to become a charter member of the “ayin harah-free” family of Yosef Hatzadik. However, the Zohar offers a deeper yesod which teaches us that the Gemarah in Brachos is only the initial stride in a two step process with which to become a modern day Yosef as it assures that we can create an ayin hara-less society. The Zohar explains that the reason Yosef was blessed with protection from the ayin hara is not because he did not want to benefit from that which was not his, rather it was because he took that which rightfully was his and gave it to others in need. Yosef’s projected his own extraordinary ayin tova on others. He strives to be helpful and supportive of the indigent and needy. He created a safety net for them and their families and as a result of his profound and generous ayin tova he was gifted that the ayin harah of others will not hurt him. Toras haniglah says that to be spared from the ayin hara you merely should not covet the property of others, the Toras hanistar teaches us that to achieve the lofty realm of tov ayin hu yivorach it is not enough to avoid using the assets of others but rather must one give of their own possessions to those in need.

Yosef lived the mantra of the Mishna in Avos that says haomer shli shelach v’shelach shelach chasid. As such, the aying hara had no shlita over him, his ayin tova protected him. And it protects us too. No one should be afraid of giving tzedakah or lending a hand to others out of fear of ayin hahrah. Adirabbah, tov ayin hu yivorach – the more we reach out with generosity and beneficence the more we are blessed.

Pacific Jewish Center | Rabbi » dvar Torah

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Parshas Vaera
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Smile!

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Yaakov’s Shlomim

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Barasy Yetzer Hara, Barasy Torah Tavlin

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A Total Education

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It’s All a Gift

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Lofty Aspirations

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Tamim Tehiyeh

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Parshas Bamidbar
S’ooh Es Rosh

Parshas Bichukosei
Standing Proud

Ma Inyan Shmitta Eitzel har Sinai
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Parshas Kedoshim
Elohei Masecha

Parshas Metzorah
The Mishkan Within

Parshas Tazria
Be a Man!

Parshas Shemini
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Purim
A Time To Know

Parshas Vayikra
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Parshas Bo
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Parshas Vaera
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Parshas Shmos
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Parshas Vayechi
Tov Ayin Hu Yivorach