A collection of Torah thoughts on the parshiyos (it may be a while before we have a complete set) submitted by various authors.
Pesach
Eliyahu Hanavi
The week before Pesach is known as Shabbos HaGadol due to the Haftorah which concludes with the verse discussing the coming of יום ה' הגדול והנורא, the great and awesome Day of HaShem. This day will be heralded by Eliyahu HaNavi who will draw people’s hearts back to HaShem before the judgment day, to increase the number of people who will survive His judgment.
Chazal tell us that HaShem charged Eliyahu with this task of heralding Moshiach, along with attending every Bris Milah and Pesach Seder because of an incident that occurred in Sefer Melochim. We will discuss why these duties where bestowed upon Eliyahu.
In Sefer Melochim, Eliyahu was sent to reprimand King Achav for worshiping the Ba’al. When Achav failed to listen, going as far as to challenge the concept of Divine Retribution, Eliyahu asked HaShem that rain cease until Eliyahu deemed it fit. After three years of drought, Eliyahu challenged the false prophets of the Ba’al to a showdown culminating in Klal Yisroel declaring ה' הוא האלוקים. However, the next day the wicked Queen Izevel sent a messenger to Eliyahu telling him that in 24 hours she would kill him. Because of this Eliyahu declared to HaShem that “Klal Yisroel abandoned His covenant, raised Your alters and have killed Your prophets by the sword, so that I alone have remained, and they now seek to take my life.”
Chazal tell us that Eliyahu in his Kanaius, zealousness, declared to HaShem that he felt that Klal Yisroel repeatedly failed to repent and therefore were deserving of punishment. HaShem, in turn, replied that Eliyahu’s mission was to defend Klal Yisroel not to demand their punishment. HaShem told Eliyahu that he would no longer be the one to reprimand Klal Yisroel rather Elisha, Eliyahu’s student, would replace him. However Eliyahu’s life was far from over, because of his attitude towards Klal Yisroel, HaShem told Eliyahu that he would live forever, attend every Bris Milah[1] and be the one to announce the coming of Moshiach at the end of days, teaching Eliyahu not to give up on Klal Yisroel.
Throughout Tanach there are occasions where Neviim failed to defend Kal Yisroel properly. Those Neviim who spoke ill of Klal Yisroel were punished. Eliyahu, in contrast, seems to have received a phenomenal reward for doing something similar.
If we analyze the approach of the Malbim we can see why Eliyahu was different. The Malbim explains that Eliyahu wasn’t “giving up”, so to speak, on Klal Yisroel. Rather he was telling HaShem, Kanoy kenaysee, meaning “HaShem, all I care about is defending Your Honor. Something that is an affront to Your Honor offends me and I have nothing else”. Eliyahu was expressing that he was so disconnected from the average person and so connected to HaShem that he couldn’t admonish Klal Yisroel properly, and this job had to be passed on.
However as a result of doubting Klal Yisroel’s ability to thrive, whatever his reasoning, he would now get to see his fear proven unfounded. What’s more, he would be the one to herald the redemption.
The sefer Seder Olam tells us that Eliyahu was charged with the additional task of recording the history of Klal Yisroel. Eliyahu wasn’t only waiting and watching for the final day, he was preparing for it as well.
Rashi, commenting on the final verse of this week’s Haftorah, tells us that Eliyahu’s job when coming to herald Moshiach will be to השיב לב אבות על בנים ולב בנים על אבותם, to return Klal Yisorel’s hearts back to HaShem, our Father in Heaven.
Eliyahu didn’t lose his post of being a Navi to Klal Yisroel, rather for the past 2,000 years Eliyahu has been preparing for his final message to Klal Yisoel when as the Navi tells us, he will return the hearts of Klal Yisroel to HaShem and usher in the era of Moshiach, Bi’mhayra Biyamaynu, Amen.
[1]Which was one of the mitzvos that Eliyahu had complained had been neglected.
Eliyahu Hanavi
The week before Pesach is known as Shabbos HaGadol due to the Haftorah which concludes with the verse discussing the coming of יום ה' הגדול והנורא, the great and awesome Day of HaShem. This day will be heralded by Eliyahu HaNavi who will draw people’s hearts back to HaShem before the judgment day, to increase the number of people who will survive His judgment.
Chazal tell us that HaShem charged Eliyahu with this task of heralding Moshiach, along with attending every Bris Milah and Pesach Seder because of an incident that occurred in Sefer Melochim. We will discuss why these duties where bestowed upon Eliyahu.
In Sefer Melochim, Eliyahu was sent to reprimand King Achav for worshiping the Ba’al. When Achav failed to listen, going as far as to challenge the concept of Divine Retribution, Eliyahu asked HaShem that rain cease until Eliyahu deemed it fit. After three years of drought, Eliyahu challenged the false prophets of the Ba’al to a showdown culminating in Klal Yisroel declaring ה' הוא האלוקים. However, the next day the wicked Queen Izevel sent a messenger to Eliyahu telling him that in 24 hours she would kill him. Because of this Eliyahu declared to HaShem that “Klal Yisroel abandoned His covenant, raised Your alters and have killed Your prophets by the sword, so that I alone have remained, and they now seek to take my life.”
Chazal tell us that Eliyahu in his Kanaius, zealousness, declared to HaShem that he felt that Klal Yisroel repeatedly failed to repent and therefore were deserving of punishment. HaShem, in turn, replied that Eliyahu’s mission was to defend Klal Yisroel not to demand their punishment. HaShem told Eliyahu that he would no longer be the one to reprimand Klal Yisroel rather Elisha, Eliyahu’s student, would replace him. However Eliyahu’s life was far from over, because of his attitude towards Klal Yisroel, HaShem told Eliyahu that he would live forever, attend every Bris Milah[1] and be the one to announce the coming of Moshiach at the end of days, teaching Eliyahu not to give up on Klal Yisroel.
Throughout Tanach there are occasions where Neviim failed to defend Kal Yisroel properly. Those Neviim who spoke ill of Klal Yisroel were punished. Eliyahu, in contrast, seems to have received a phenomenal reward for doing something similar.
If we analyze the approach of the Malbim we can see why Eliyahu was different. The Malbim explains that Eliyahu wasn’t “giving up”, so to speak, on Klal Yisroel. Rather he was telling HaShem, Kanoy kenaysee, meaning “HaShem, all I care about is defending Your Honor. Something that is an affront to Your Honor offends me and I have nothing else”. Eliyahu was expressing that he was so disconnected from the average person and so connected to HaShem that he couldn’t admonish Klal Yisroel properly, and this job had to be passed on.
However as a result of doubting Klal Yisroel’s ability to thrive, whatever his reasoning, he would now get to see his fear proven unfounded. What’s more, he would be the one to herald the redemption.
The sefer Seder Olam tells us that Eliyahu was charged with the additional task of recording the history of Klal Yisroel. Eliyahu wasn’t only waiting and watching for the final day, he was preparing for it as well.
Rashi, commenting on the final verse of this week’s Haftorah, tells us that Eliyahu’s job when coming to herald Moshiach will be to השיב לב אבות על בנים ולב בנים על אבותם, to return Klal Yisorel’s hearts back to HaShem, our Father in Heaven.
Eliyahu didn’t lose his post of being a Navi to Klal Yisroel, rather for the past 2,000 years Eliyahu has been preparing for his final message to Klal Yisoel when as the Navi tells us, he will return the hearts of Klal Yisroel to HaShem and usher in the era of Moshiach, Bi’mhayra Biyamaynu, Amen.
[1]Which was one of the mitzvos that Eliyahu had complained had been neglected.
Purim
Mordechai’s Secret Weapon
In the third Perek of Megillas Esther the verse relates that Mordechai refused to bow to Haman. Once this was pointed out to Haman and he noticed his anger consumed him. He therefore decided he must annihilate the entire Jewish nation.
The Talmud in Tractate Megillah cites an opinion stating that the people of that time blamed Mordechai for inciting Haman thus bringing calamity upon them.
Many of the commentaries are bothered by the same question, why exactly did Mordechai incite Haman knowing this could have detrimental repercussions for Klal Yisroel?
Some commentaries are of the opinion that Mordechai felt it was absolutely forbidden to bow to Haman because Haman wore an idol around his neck.
The Michtav M’Eliyahu (Rabbi Eliyahu Dessler) states that Mordechai knew good and well what he was doing. He quotes the Maharal who says that there was simple solution Mordechai could have utilized to refrain from bowing to Haman. He could have avoided crossing paths with Haman, skirting the issue. However, Mordechai chose not to; rather, he made sure to encounter Haman to blatantly disobey him. The Maharal goes on to explain Mordechai’s actions from Tractate Brachos. Rabbi Yochanan says in the name of Rabbi Shimon bar Yochai; It s permissible to contend with the wicked in this world based on the verse in Proverbs 28:4 “Those who forsake Torah praise the wicked and those who adhere to Torah contend with them.” Therefore a Tzadik, a righteous person, should contend with evil people. The Maharal concludes that especially a wicked person like Haman, who was going to try to harm Klal Yisroel and was destined for retribution, should be stood up to. Mordechai was sanctifying the name of HaShem by standing up to Haman.
However upon looking further at the quote from Tractate Brachos you can see that the Talmud concludes that if “fortune is smiling upon” the evil person then you should not contend with him. If fortune is not smiling upon him you are permitted, even required, to contend with him. Haman at the time was on top of the world; he had just become the grand vizier of the most powerful kingdom in the world. “Fortune” was definitely “smiling” upon him. If so the question still remains, why did Mordechai start up with Haman?
To understand a possible answer we need to refer to a passage from Tractate Megillah. The Talmud tells us that the reason Haman became so upset every time he saw Mordechai was because Mordechai had a document written on his shoe which stated that Haman was Mordechai’s slave. The Talmud relates the story of this document. Mordechai and Haman both served as commanders in Achashveirosh’s army. Once they were sent on mission together each heading a troop of soldiers. Haman’s troop squandered all of their supplies while Mordechai was meticulous in rationing his provisions. When Haman’s troop ran out of food he came to Mordechai begging for help. Mordechai was reluctant to agree to share his much needed supplies with Haman and his men. Haman persisted and Mordechai acquiesced to give him supplies on the condition that Haman becomes Mordechai’s slave. Since they had no paper they wrote the document on the bottom of Mordechai’s shoe.
Rashi quotes this piece from Tractate Megillah when commenting on a verse in Megillas Esther that discusses Haman’s exit from Queen Esther’s feast.(Megillas Esther, 5:9) “That day Haman went home joyful and exuberant. But when Haman noticed Mordechai in the Kings Gate and he did not stand up and did not stir before him, Haman was filled with wrath at Mordechai.” Rashi explains that Haman’s wrath was due to this very document upon Mordechai’s foot. When Haman left the queen’s party he was on top of the world, when he saw Mordechai however his high spirits vanished. This was because Mordechai was an impending threat that hung over Haman’s head. Mordechai owned him, and if Mordechai ever revealed that fact it would be detrimental to Haman. Therefore whenever Haman saw Mordechai a feeling of dread and anger descended upon him.
Keeping this in mind, if the sight of Mordechai invoked dread and anger within Haman, whenever he saw Mordechai fortune was not smiling upon him, for at that moment all his success was meaningless. Consequently, it was perfectly permissible, even meritorious, for Mordechai to contend with Haman whenever the opportunity arose.
Mordechai’s position was unique; only he could contend with Haman because only he invoked these feelings in Haman. Additionally, it seems that none other than Mordechai and Haman knew of their contract. This would explain why there where members of Klal Yisroel who accused Mordechai of instigating Haman and inviting peril upon the Jews. They were totally unaware of Mordechai’s contract with Haman. Accordingly, they didn’t understand why Mordechai risked his life and the fate of the entire Jewish nation by standing up to Haman. Mordechai on the other hand, was acutely aware of his unique position and he took advantage of it, bringing not only a salvation to Klal Yisroel but also a surge of repentance and a recommitment of that generation to Torah and Mitzvos.
Purim Sameach
In the third Perek of Megillas Esther the verse relates that Mordechai refused to bow to Haman. Once this was pointed out to Haman and he noticed his anger consumed him. He therefore decided he must annihilate the entire Jewish nation.
The Talmud in Tractate Megillah cites an opinion stating that the people of that time blamed Mordechai for inciting Haman thus bringing calamity upon them.
Many of the commentaries are bothered by the same question, why exactly did Mordechai incite Haman knowing this could have detrimental repercussions for Klal Yisroel?
Some commentaries are of the opinion that Mordechai felt it was absolutely forbidden to bow to Haman because Haman wore an idol around his neck.
The Michtav M’Eliyahu (Rabbi Eliyahu Dessler) states that Mordechai knew good and well what he was doing. He quotes the Maharal who says that there was simple solution Mordechai could have utilized to refrain from bowing to Haman. He could have avoided crossing paths with Haman, skirting the issue. However, Mordechai chose not to; rather, he made sure to encounter Haman to blatantly disobey him. The Maharal goes on to explain Mordechai’s actions from Tractate Brachos. Rabbi Yochanan says in the name of Rabbi Shimon bar Yochai; It s permissible to contend with the wicked in this world based on the verse in Proverbs 28:4 “Those who forsake Torah praise the wicked and those who adhere to Torah contend with them.” Therefore a Tzadik, a righteous person, should contend with evil people. The Maharal concludes that especially a wicked person like Haman, who was going to try to harm Klal Yisroel and was destined for retribution, should be stood up to. Mordechai was sanctifying the name of HaShem by standing up to Haman.
However upon looking further at the quote from Tractate Brachos you can see that the Talmud concludes that if “fortune is smiling upon” the evil person then you should not contend with him. If fortune is not smiling upon him you are permitted, even required, to contend with him. Haman at the time was on top of the world; he had just become the grand vizier of the most powerful kingdom in the world. “Fortune” was definitely “smiling” upon him. If so the question still remains, why did Mordechai start up with Haman?
To understand a possible answer we need to refer to a passage from Tractate Megillah. The Talmud tells us that the reason Haman became so upset every time he saw Mordechai was because Mordechai had a document written on his shoe which stated that Haman was Mordechai’s slave. The Talmud relates the story of this document. Mordechai and Haman both served as commanders in Achashveirosh’s army. Once they were sent on mission together each heading a troop of soldiers. Haman’s troop squandered all of their supplies while Mordechai was meticulous in rationing his provisions. When Haman’s troop ran out of food he came to Mordechai begging for help. Mordechai was reluctant to agree to share his much needed supplies with Haman and his men. Haman persisted and Mordechai acquiesced to give him supplies on the condition that Haman becomes Mordechai’s slave. Since they had no paper they wrote the document on the bottom of Mordechai’s shoe.
Rashi quotes this piece from Tractate Megillah when commenting on a verse in Megillas Esther that discusses Haman’s exit from Queen Esther’s feast.(Megillas Esther, 5:9) “That day Haman went home joyful and exuberant. But when Haman noticed Mordechai in the Kings Gate and he did not stand up and did not stir before him, Haman was filled with wrath at Mordechai.” Rashi explains that Haman’s wrath was due to this very document upon Mordechai’s foot. When Haman left the queen’s party he was on top of the world, when he saw Mordechai however his high spirits vanished. This was because Mordechai was an impending threat that hung over Haman’s head. Mordechai owned him, and if Mordechai ever revealed that fact it would be detrimental to Haman. Therefore whenever Haman saw Mordechai a feeling of dread and anger descended upon him.
Keeping this in mind, if the sight of Mordechai invoked dread and anger within Haman, whenever he saw Mordechai fortune was not smiling upon him, for at that moment all his success was meaningless. Consequently, it was perfectly permissible, even meritorious, for Mordechai to contend with Haman whenever the opportunity arose.
Mordechai’s position was unique; only he could contend with Haman because only he invoked these feelings in Haman. Additionally, it seems that none other than Mordechai and Haman knew of their contract. This would explain why there where members of Klal Yisroel who accused Mordechai of instigating Haman and inviting peril upon the Jews. They were totally unaware of Mordechai’s contract with Haman. Accordingly, they didn’t understand why Mordechai risked his life and the fate of the entire Jewish nation by standing up to Haman. Mordechai on the other hand, was acutely aware of his unique position and he took advantage of it, bringing not only a salvation to Klal Yisroel but also a surge of repentance and a recommitment of that generation to Torah and Mitzvos.
Purim Sameach
Lag Baomer
Rabi Akiva’s Golden Rule
After diligently counting 32 days of the Omer we arrive at the 33rd day, commonly known as Lag Ba’Omer. On Lag Ba’Omer, regardless of which custom one keeps in relation to the laws of mourning during the S’fira period (The 49 days between Pesach and Shavuos), it is a day of celebration.
Why do we celebrate on Lag Ba’Omer? In order for us to understand the celebration we must first understand why there is this period of mourning. Our sages explain that over 2000 years ago there lived a great sage, one of the greatest sages that ever lived, his name was Rabi Akiva. Rabi Akiva was unique among the sages in that he began his meteoric rise to greatness at the age of 40 having studied little Torah before that time.
The Talmud in Tractate Yevamos (62b) tells us that Rabi Akiva had 24,000 students. They were the greatest sages of their generation; they just had one flaw, that they did not respect each other properly. The Talmud tells us that because of this flaw they were punished and they all died in a plague. The plague occurred between Pesach and Shavuos, and during that time each of Rabi Akiva’s 24,000 students suffered a painful death. That is why this period is a time of mourning.
The day of Lag Ba’Omer is special because on this day the students of Rabi Akiva ceased dying. There are two opinions regarding this; either, the plague had ended, or provided a brief respite amidst the plague which resumed afterwards. Regardless of whether the plague ended on Lag Ba’Omer or continued through to Shavuos, it resulted in the death of all Rabi Akiva’s students. In that case what celebration is the cause for celebration?
The answer is alluded to in that same portion of the Talmud. “Rabi Akiva said: If a man studied Torah in his youth, he should also study it in his old age; if he had disciples in his youth, he should also have disciples in his old age.” The Talmud explains that after this tremendous tragedy befell Rabi Akiva. He went on to teach five more students from whom disseminated the Oral Torah as we know it today. The celebration of Lag Ba’Omer is not so much that the students of Rabi Akiva ceased dying; rather it is a celebration of Rabi Akiva’s strength to persist and ensure the continuity of Torah.
Lag Ba’Omer is also a time to remember a vital teaching of Rabi Akiva, a lesson which was internalized by his five new students which prevented them from meeting the same end as their predecessors. The lesson is that of Veahavta Lireiacha Kamocha.
Rabi Akiva teaches us that the words in the Torah “Veahavta Lireicha Kamocha” you shall love your fellow as yourself, is the “Klal Gadol BaTorah”, great rule of the Torah. What Rabi Akiva meant, according to many commentaries, was that in order to fully acquire Torah and be a disseminator of Torah one must behave in the proper manner to one’s colleagues. If you can’t do that then it is not befitting for you to be a disseminator of the Torah, it is not suitable for you to be a link in the chain of Klal Yisroel’s mesorah. Rabi Akiva’s first students neither internalized this lesson nor practiced it therefore they couldn’t be the disseminators of Torah for that generation. However, Rabi Akiva’s five later students took this lesson very much to heart and were successful in becoming integral links in the great chain of our mesorah.
One possible lesson that can be taken from Lag Ba’Omer and the entire S’fira is the lesson of Veahavta Lireicha Kamocha. The forms of mourning we practice during this time remind us of the first students of Rabi Akiva, their flaw,and their downfall. The celebration of Lag Ba’Omer is the positive aspect, the message of Rabi Akiva and his five remaining students and the power of treating one’s friend with the proper respect. Having mastered the attribute of Veahavta Lireicha Kamocha these five students were able to succeed in carrying the burden of teaching Klal Yisroel where 24,000 sages had failed.
May we all internalize this message thereby acquiring the tremendous power of unity which will enable us to accomplish great things both in the physical realm, and the spiritual realm far beyond that which we could accomplish alone.
After diligently counting 32 days of the Omer we arrive at the 33rd day, commonly known as Lag Ba’Omer. On Lag Ba’Omer, regardless of which custom one keeps in relation to the laws of mourning during the S’fira period (The 49 days between Pesach and Shavuos), it is a day of celebration.
Why do we celebrate on Lag Ba’Omer? In order for us to understand the celebration we must first understand why there is this period of mourning. Our sages explain that over 2000 years ago there lived a great sage, one of the greatest sages that ever lived, his name was Rabi Akiva. Rabi Akiva was unique among the sages in that he began his meteoric rise to greatness at the age of 40 having studied little Torah before that time.
The Talmud in Tractate Yevamos (62b) tells us that Rabi Akiva had 24,000 students. They were the greatest sages of their generation; they just had one flaw, that they did not respect each other properly. The Talmud tells us that because of this flaw they were punished and they all died in a plague. The plague occurred between Pesach and Shavuos, and during that time each of Rabi Akiva’s 24,000 students suffered a painful death. That is why this period is a time of mourning.
The day of Lag Ba’Omer is special because on this day the students of Rabi Akiva ceased dying. There are two opinions regarding this; either, the plague had ended, or provided a brief respite amidst the plague which resumed afterwards. Regardless of whether the plague ended on Lag Ba’Omer or continued through to Shavuos, it resulted in the death of all Rabi Akiva’s students. In that case what celebration is the cause for celebration?
The answer is alluded to in that same portion of the Talmud. “Rabi Akiva said: If a man studied Torah in his youth, he should also study it in his old age; if he had disciples in his youth, he should also have disciples in his old age.” The Talmud explains that after this tremendous tragedy befell Rabi Akiva. He went on to teach five more students from whom disseminated the Oral Torah as we know it today. The celebration of Lag Ba’Omer is not so much that the students of Rabi Akiva ceased dying; rather it is a celebration of Rabi Akiva’s strength to persist and ensure the continuity of Torah.
Lag Ba’Omer is also a time to remember a vital teaching of Rabi Akiva, a lesson which was internalized by his five new students which prevented them from meeting the same end as their predecessors. The lesson is that of Veahavta Lireiacha Kamocha.
Rabi Akiva teaches us that the words in the Torah “Veahavta Lireicha Kamocha” you shall love your fellow as yourself, is the “Klal Gadol BaTorah”, great rule of the Torah. What Rabi Akiva meant, according to many commentaries, was that in order to fully acquire Torah and be a disseminator of Torah one must behave in the proper manner to one’s colleagues. If you can’t do that then it is not befitting for you to be a disseminator of the Torah, it is not suitable for you to be a link in the chain of Klal Yisroel’s mesorah. Rabi Akiva’s first students neither internalized this lesson nor practiced it therefore they couldn’t be the disseminators of Torah for that generation. However, Rabi Akiva’s five later students took this lesson very much to heart and were successful in becoming integral links in the great chain of our mesorah.
One possible lesson that can be taken from Lag Ba’Omer and the entire S’fira is the lesson of Veahavta Lireicha Kamocha. The forms of mourning we practice during this time remind us of the first students of Rabi Akiva, their flaw,and their downfall. The celebration of Lag Ba’Omer is the positive aspect, the message of Rabi Akiva and his five remaining students and the power of treating one’s friend with the proper respect. Having mastered the attribute of Veahavta Lireicha Kamocha these five students were able to succeed in carrying the burden of teaching Klal Yisroel where 24,000 sages had failed.
May we all internalize this message thereby acquiring the tremendous power of unity which will enable us to accomplish great things both in the physical realm, and the spiritual realm far beyond that which we could accomplish alone.