Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

The נביא ירמיה, prophet Jeremiah, (17:19-26) admonishes כלל ישראל, the Jewish people, especially the inhabitants of Jerusalem including the monarchs, to observe the Shabbos. In a lengthy castigation, he repeatedly implores them to observe the prohibition of carrying objects form a public domain into a private domain (and vice versa) and carrying within a public domain, but unfortunately he wasn’t listened to. What is remarkable is the stress on this prohibition, while the remaining 38 other prohibited actions are “only mentioned”. In verse 22 and 24, after exhorting them not to disregard the prohibitions relevant to carrying, as a parallel he states the prohibition of מלאכה, which is translated as creative work, creativity as opposed to carrying, a “chore”.

We are being told of the two categories of activity that are prohibited on Shabbos. One is the reflection of our mastery over nature, our ability to create. We are not allowed to bake, cook, create a fire, to construct, to knot, to shear, to sew, to tan… all actions that manifest one’s ability to create using the “tools of nature”. To capture an animal, to gather crops, are creative means to have dominion over objects.

Carrying is none of these. In fact we can carry in our home or even in a city that has an eruv. Why is it forbidden in the above mentioned circumstances? The Talmud points out that in fact הוצאה, carrying, is termed a מלאכה גרועה, “activity that is a ‘poor’, ‘lesser’ example of what is termed activity.”

Another question is why does the first עשרת הדברות, Tablets state that, “…Hashem created the world in six days and ‘rested’ on the seventh” as being the reason for His blessing Shabbos and infusing it with holiness, whereas the second עשרת הדברות, Tablets state that “you shall remember that you were enslaved in Egypt and Hashem brought us out… therefore He commands you to “make” the seventh day Shabbos.

Rav Shamshon Raphael Hirsch explains that the idea of the 38 מלאכות of activity and creativity corresponds to the reason given in the first Tablets, while the prohibition of carrying corresponds to the exodus from Egypt.

One is the mastery of Hashem as the Creator of all. On Shabbos when we declare that He is the ultimate and only real Creator; we submit ourselves to Him by ceasing all creative productivity and rather focus on our life mission – to study His Torah, and to pray, thank Him, and to focus on one’s spiritual development. 

The second factor is in regard to the “social dynamic”. Whereas the tendency of mankind is to strive for control over the social interaction of humanity, Hashem implores us to inculcate in ourselves that He is in complete control… as we witnessed the miraculous exodus from Egypt. We therefore are instructed not to carry into the public domain or carry in it, thereby demonstrating that we are to focus inwardly on our individual commitment to the community, a symbol of our acquiescence to the idea of Hashem’s control.

The אלשיך הקדוש, Alshich, (1508-1593) teaches another profound lesson. 

On Shabbos we are endowed with the idea of a נשמה יתרה. The Alshich (של”ה, שפת אמת) explains that whereas during the week there is a constant tension between one’s spiritual journey and one’s physical and personal desires (fame, wealth), on Shabbos we are gifted with an acute appreciation of our essence, our spiritual נשמה, soul. On Shabbos Hashem benefacts to every Jew, according to their unique self, a connection to Him; a desire to emulate Him and to selflessly dedicate oneself to the mission that He has empowered us with. In this manner – yes, it needs thought and preparation – we disconnect ourselves from the physical universe and we once again are connected to the source of one’s נשמה, soul – Hashem Himself. “כי בו שבת מכל מלאכתו, For He rested” – when did He work? The meaning is that Hashem placed Himself in our world on Shabbos, we are reconnected to Him!

We therefore curtail all physical creativity, in effect declaring that our sole definition is that we are connected to You, Hashem. The idea of not “carrying” is a symbolic manifestation of our separation from the “world out there.” On Shabbos, when we are connecting to our Source, Hashem, we proclaim that we are in His domain, far away from the domain of people whose aims and goals – and נשמה – are antithetical to our plan and purpose, our life’s mission. We therefore don’t carry into the public domain or within it!

While one argue that the emphasis of the נביא ירמיה is on carrying due to the populace’s minimizing it due to it not being a “true creative activity,” we are taught a profound lesson.

Klal Yisroel is endowed with a profound, extraordinary gift- we can actually experience the נשמה, our metaphysical connection to Hashem on Shabbos. To actualize this gift necessitates a complete removal from the world… According to Rav Hirsch, to fully comprehend that only Hashem directs the social order of the world and according to the Alshich, to transcend the ordinary quest of the human being – that of those who don’t have the gift of Torah.

This is why the Torah commands us, “and the seventh day will be for Hashem, Your G-d” – it’s a day to study Torah, pray, and thank Hashem for our נשמה by celebrating with Hashem by truly appreciating the delicious food he has given us.

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By Rabbi Shloime Lindenbaum

ויעמד משה בשער המחנה ויאמר מי לה’ אלי ויאספו אליו כל בני לוי (פרק לב פסוק כו)

R’ Shimon Schwab related that when he spent a Shabbos together with the Chofetz Chaim, the Chofetz Chaim asked him, “did you know that I am a כהן?” When R’ Schwab responded in the affirmative, he continued questioning, “are you?” R’ Schwab said that he is not. The Chofetz Chaim exclaimed, “it’s a shame- when the בית המקדש will be rebuilt, everyone will have a strong desire to be amongst those fortunate enough to serve in the בית המקדש, and yet only those who are כהנים will be allowed to. What is the difference? When Moshe stood up after the sin of the Golden Calf and announced מי לה’ אלי- “Whoever is for Hashem, join me!”, my great-grandfather ran to join him and yours didn’t! Because of that decision, your entire family lost out on the privilege of serving in the בית המקדש!” The Chofetz Chaim looked at R’ Schwab and reiterated the glaring lesson, “when they call מי לה’ אלי everyone should run, and whoever doesn’t, loses out.”

ויקחו אליך פרה אדומה (פרשת חקת פרק יט פסוק ב)

We read the פרשה describing the purification process for טמאי מת (those who came in contact with a dead body) a few weeks before פסח to remember that anyone who needs to purify themselves before the קרבן פסח should do so. There is a deeper reason as well. R’ Asher Eisenberger explained that the פסח signified absolute allegiance to Hashem. This is why by the first קרבן פסח the Jews were instructed “משכו וקחו לכם צאן”- to remove themselves from any עבודה זרה before involving themselves in the קרבן. The פרה אדומה, as explained by Rashi in פרשת חקת, was meant to atone for the sin of the Golden Calf, the first example of the Jewish nation serving עבודה זרה. Therefore, the פרה אדומה is an appropriate topic to discuss in preparation for פסח; as we get ready to bring the קרבן that declares the Oneness of Hashem, we read the פרשה atoning for עבודה זרה.

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By Rabbi Naftoly Bier

Rav Shlomo Breuer זצ”ל, the son-in-law of Rav Shamshon Raphael Hirsch and disciple of the Ktav Sofer, offers a beautiful, profound and illuminating discourse on the profound lesson of the mitzvah of the פרה אדומה, the Red heifer. The mitzvah is perplexing in the manner it affects those who are involved with its preparation and the process of enabling one who is impure – spiritually defiled, to become “pure” once again, while those who are initially spiritually pure become impure.

The introduction by the Divine word of the פרה אדומה institution with the words זאת חקת התורה,and its presentation as a basic law of Torah, project its high significance for the entire law of G-d. This institution is basic for the entire Torah.

In the view of our Midrash-sages, this institution is initially based on the following thought: Who causes pure to emerge from the impure? Is it not the Only One who caused Abraham to descend from Terach, Hizkiah from an Achaz, Yoshiyah from an Ammon, Mordecai from a Shimei, Israel from the nations? Who causes the future world to emerge from this world? Who performs and directs all this? Is it not He, who is the Only One in the world?

Let us begin by reviewing the terminological significance of the words, חקת התורה. With חוקים the Sages include those laws, the motives and purpose of which are beyond human understanding and which result exclusively from the dictate of the Divine Will.

The שטן, Satan is exclusively concerned with the avowed task of hindering us from fulfilling the Mitzvos. He is not interested in the reasons. He condemns every Mitzvah from the outset, especially if it is one the purpose of which lies below the surface. He confronts it with the mocking question: “What kind of a Mitzvah is this?” As justified and understandable as these questions are, the answers which G-d places in our mouth are as difficult: גזירה היא לפני וכו – it is this absolute and incomprehensible dictate of the Divine Will against which the שטן and the non-Jewish world rebel. What qualifies this answer to serve as a rebuff to their attack?

This reply becomes clear if we consider that Jewish truth offers us the same answer when our very being is shaken by heavy, often incomprehensible blows of fate: גזירה היא מלפני א”א ראשי להרהר אחריה – it is G-d’s decision, beyond human understanding, against which we cannot rebel, but which we must accept in joyous devotion.

Iyov exclaims in his infinite pain: “The good we receive from G-d, and we should not be ready to accept also evil from Him?” (2:6). The טהור מטמא aspect of the פ”א institution is חקת התורה; exclusively a part of Torah. For unlike the חוקי שמים וארץ – the majestic Divine laws of nature, which are governed by the all-powerful law of causality where cause and effect lie in the same realm and do not clash as contrasts, the Divine law of Torah embodies also that which is miraculous, such as טהור מטמא, that the impure gives birth to the pure.

There is a profound thought expressed at our Sages, which seems puzzling. “And חוה, Eve called her third son שת, Shes, for Hashem has sent me “another” seed in place of הבל, Abel, that קין, Cain, killed. The word “another” seems superfluous. חז”ל explain she was looking towards the Moshiach and the Davidic dynasty, which originated from “another place”; namely the Moabite nation, a non-Jewish nation. רות, Rus, a Moabite, was the ancestress of Dovid HaMelech, King David.

She also uses the terminology “seed”. Why? She now views in this child a seed which G-d had set for her, but which requires the faithful care of a gardener if it is to bloom into the “human plant” which is the object of our longing. זרע is every human being who is exposed to decay, not only physically but morally and intellectually, if he does not have the necessary care. Yet even the “seed” of unworthy parents may develop into the glorious flower of man, provided he is imbued with the ennobling and purifying power of Torah. 

It is this phenomenon which demonstrates our Torah’s miraculous strength. רות המאבית, overcome with love for Torah, becomes the ancestral mother of the Davidic dynasty, the מלך המשיח! Hereby, Chava charts the course of education through which the Jewish people, even from זרע שבא ממקום אחר, will ultimately find its מלך המשיח. 

The success of Torah in winning זרע ממקום אחר to become bearers of its truth proclaims its stamp of immortality כי לא תשכח מפי זרעו, – “it will not be forgotten from the mouth of its seed,” pronounces the comforting and guiding word, which does not let us despair even in times of saddest decay. The estrangement may progress in frighten­ing degree; wide circles may fall prey to the crassest behavior; we need not tremble for the future of Torah. It will always succeed, for the Torah harbors a mystical, mysterious potency, which causes the טהור to emerge from טומאה. Whole generations fade away in complete estrangement from G-d – and here blossoms an Abraham from Terah!

But the phenomenon of the פרה אדומה, the Red Heifer, that there is a constant interchange of those pure becoming defiled, and those defiled becoming pure doesn’t apply the “ashes” themselves. It is a symbol of the Divine potency of Torah that is immutable and a manifestation of its miraculous potency to “purify all”.

From the two daughters of Lot, the ancestral mothers of Moab and Ammon, ultimately came Ruth and our King David! If it is possible that from the טומאה surrounding Sodom and Amorah that such a blossom emerges, it is the greatest conceivable essence of the Divine cause.

This very fact demonstrates the miraculous power of Torah. Fittingly our Sages thus present to us the מגילת רות on the day of מתן תורה: it is here that the זאת חוקת התורה proves the inherent potency of Torah in all its dimensions. From it we may look forward, in hope and confidence, for all time to come, to the salvation of our people and of all mankind.

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By Rabbi Shloime Lindenbaum

The Baal Haturim points out in the beginning of this week’s פרשה that Moshe’s name is not found at all in our פרשה. He explains that after Klal Yisroel sinned with the Golden Calf, Moshe asked Hashem that if He does not forgive them then Moshe’s name should be erased from the Torah. R’ Gedaliah Schorr explains that Moshe was not being punished because of his harsh bargaining with Hashem. Rather, when Moshe asked to be erased from the Torah unless Hashem forgives the Jews, he was displaying tremendous self-sacrifice on behalf of the Jewish nation. He reached such a high level through this selfless act that it was almost as if his essence disappeared in his disregard for his own needs. One of the things that separate us from Hashem is when we think too much of ourselves, and therefore by Moshe completely removing his own self interests he reached a much greater level of attachment to Hashem. A person’s name represents his essence. To express the utter nullification of Moshe’s essence for the needs of Klal Yisroel, the פרשה omits his name, thereby praising Moshe tremendously for his self-sacrifice  and greater attachment to Hashem.

כי יד על כס קה מלחמה לה’ בעמלק מדר דר (בשלח פרק יז פסוק טז)

We are commanded to remember that which עמלק did to us after leaving Egypt, to forever hate them and eventually take revenge by wiping them out. This seems to be a strange מצוה- after all we are usually encouraged to forgive and forget, and yet here we are specifically commanded to forever hate an entire nation? R’ Ahron Kotler explains that our war with עמלק isn’t absolving a personal vendetta, rather the תורה tells us that as long as עמלק exists, the true glory of Hashem is hidden. The world cannot fully appreciate Hashem’s greatness and honor while the evil of עמלק impacts society. The goal, therefore, to remember and destroy the nation of עמלק is so that the world can attain it’s ultimate mission of expressing Hashem’s honor. This is how we can understand a מצוה to hate and obliterate עמלק.

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By Rabbi Naftoly Bier

In תהלים כ”ד:א, Psalms 2:1, it states, “למנצח על אילת השחר מזמור לדוד – To Him who grants victory, upon the strengthening power of day’s dawning, a psalm of Dovid.”

The גמרא יומא דף כט explains that this Psalm is referring to the time of Queen Esther. Her era is defined as the “morning star” since just as the morning is the end of the night – darkness, so too Esther – the miracle of Purim – was the finale of all miracles.

It seems the opposite! If all open miracles ceased it should be a time of darkness that descended upon the world, for now we won’t be inspired with the open hand of Hashem?

The יערות דבש answers that on the contrary; we don’t need open miracles anymore to recognize and perceive Hashem’s involvement with His world. The narrative of Purim which took place over a period of thirteen years was the first time that Klal Yisroel was able to behold and appreciate that Hashem in His eternal, relentless, unyielding love of Klal Yisroel orchestrated the hidden miraculous deliverance of His people and their subsequent victory. Just as a jigsaw puzzle, where every piece has to fit perfectly, every occurrence at that juncture was perfectly planned to save Klal Yisroel and to elevate them to a higher spiritual plateau.

חז”ל teach us (שבת פח, תוס’ ד”ה מודעה) that at the time of the Purim story, due to the intervention of Hashem that saved us from annihilation; Klal Yisroel with unmitigated love of Hashem enthusiastically accepted all of the Torah, for the first time in our history. When one can truly, with unequivocal clarity recognize the immense, eternal, constant, unmitigated love Hashem has for us, and in turn His attention to us every moment – the הכרת הטוב, the unyielding appreciation Klal Yisroel had, brought them to reciprocate with love to Hashem. (A rule of life- the more intense and real the appreciation, the natural consequence is a higher level of love.)

Throughout history, עמלק, Amalek has tried to destroy the Jewish people. עמלק and ספק have the same גמטריא – Amalek and Doubt in Hebrew have the same numerical value – 280. Amalek’s whole definition, philosophy is to destroy the idea that anything is absolute. To be a follower of Torah necessitates that one accept that Hashem is absolute, that His Torah is absolute and one has to live with absoluteness. Today we witness, before the advent of Moshiach, a world society that rejects G-d, rejects law and order (police) and rejects the idea that one is male or female by “design of nature”, but rather denies that even nature is absolute. Hitler and Stalin, ימח שמם, promoted the idea of no G-d, no responsibility to another, no value of another being, the absolute craziness of the idea of morality and dignity but on the contrary, man is the ultimate only when they dominate and control others.

At the time of the Purim story, Esther HaMalka implored Mordechai, “לך כנוס כל היהודים, go gather all the Jews.” What is the word “all” adding? The Rabbis explain that even the 18,000 men who had succumbed to the diabolical plan of אחשורוש – that Persian women would seduce the Jewish men, thereby causing Hashem’s wrath (and the subsequent decree of annihilation of the Jews) – they must be part of the three days of fasting and prayer. For if not the אחדות, the oneness of Klal Yisroel, the dedication to one another, would be mitigated. Only when we are united and care for one another, when we are truly a united nation despite the laxity and mistakes of another, does Hashem care for us. Additionally, when one despises another due to one’s wrongdoing, it’s usually a manifestation of one’s need to feel better than another, a sign that one hasn’t absolutely subjugated their essence and will to Hashem, the ultimate manner of experiencing self-importance and in turn, exhilaration and nobility. 

The פסוק, verse continues; “[Go and gather all the Jewish people] who are in Shushan and they should fast for me [that Hashem protect me]… and I… will fast the same way.” The אלשיך explains that we have a rule that “whoever entreats Hashem to help another and they have the same need, they are answered first.” Esther HaMalka was instructing Mordechai, let all of Klal Yisroel, despite their state of danger, only pray for me and I too, notwithstanding my imperilment, will focus on everyone else. In this manner, everyone in Klal Yisroel was selflessly focusing on the others’ predicament, an exemplification of selflessness and caring for Hashem’s people.

המן, Haman had argued that the G-d of the Jewish people won’t protect them for they are מפוזר ומפורד, they are scattered and splintered, not caring for one another and therefore even if they beseech their G-d, He won’t listen (יערות דבש). To rectify this, the idea of unity of all was what saved the Jewish people. The unification of all, the selfless dedication to another is the opposite of Amalek. When one relates to Hashem as absolute, one views the world through a prism of His world, “I must always ponder with integrity as to how my actions can be of the biggest benefit to His world.”

The transcendence we experienced on Purim to negate selfishness, to perceive Hashem’s love for us, to in turn dedicate ourselves to Him with undiluted love and enthusiasm is a metaphysical dynamic endemic to Purim eternally. On Purim we are taught that if one truly feels this, one’s prayers are accepted by Hashem more than any other time. Let us beseech, plead that Hashem should shower us with the ultimate love, the coming of Moshiach speedily in our days.

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By Rabbi Shloime Lindenbaum

דבר אל בני ישראל ויקחו לי תרומה (פרק כה פסוק ב)

Hashem commands Moshe to instruct the Jewish nation to donate money and materials for the purpose of building His משכן. The Beis Halevi explains that this mitzvah comes specifically after פרשת משפטים because that deals with dealings between people and especially in business and money. Learning about those הלכות is a necessary introduction to the donations for the משכן because before someone uses their money for holy purposes, they must make sure that it rightfully belongs to them and that there is no “dirty money” mixed in. First one must ensure that they earn their money in a clean and honest fashion, only then can it bring honor to Hashem by using it for His mitzvos.

והבאת את הבדים בטבעת על צלעות הארון (פרק כה פסוק יד)

Four of the vessels used in the משכן required poles inserted into rings at the corners: the שלחן, the ארון, and the two מזבחות. However, only by the ארון and the מזבח החיצון does Hashem specify that the poles be placed in the rings, by the other two He just commands to fashion the poles, and their placement seems to be self-understood. The Netziv sees in this differentiation that by the ארון and מזבח החיצון the poles were an essential part of the vessel, as opposed to the שלחן and מזבח הפנימי where they just served as practical ways of carrying the vessel but they weren’t part of it’s actual makeup. He explains that the reason why specifically these two vessels required poles is because of what each vessel symbolizes. The ארון represents the Torah, the מזבח החיצון represents service of Hashem (either via sacrifices or, later on, through prayer), the שלחן represents מלכות (kingship), and the מזבח הפנימי represents כהונה (priesthood). The poles are a means of transporting and carrying the vessel. They therefore represent the ability of the vessel’s symbolism to “travel” and remain with the Jewish nation at all times and in all places. Therefore, only by the vessels representing Torah and service of Hashem, which are always key elements of our existence, regardless of era or locale, were the poles required in the basic construction of the vessels. The vessels representing מלכות and כהונה, however, are reserved for certain times and places (i.e. ארץ ישראל) when we merit having kings and priests in their proper positions. Therefore, they only required the poles as practical tools, not as an inherent part of their construction.

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By Rabbi Naftoly Bier

HaRav Yerucham Levovitz זצ”ל taught that in this week’s portion we are inculcated with one of the major lessons of spiritual life!

The Torah delineates the exact measurements of the Mishkan (Tabernacle), the מנורה (candelabrum), the שולחן (table for the showbreads), the ארון (ark)… If one would change the dimensions ever slightly, it would cause the “instrument” to be invalid. But why? It’s usable, still stunning in its beauty?

The answer is a resounding one. We have no conception whatsoever why it has to be so; just as we can’t fathom why תפילין has to be square, or why the תפילין של יד is in one compartment while the תפילין של ראש is in four; so too we have no idea why in order for the שכינה, the Divine Presence to be in the משכן, Tabernacle, requires these exact measurements! It is no different than a doctor who prescribes a medicine for a patient; will tell the pharmacist the exact amount to be dispensed. Adding or subtracting can cause a major difference to the patient’s health. Only Hashem, who is beyond our intellectual capacity and moreso, created His world with all its functioning dynamics, did so with exactitude, for anything less would be a lack of “אמת” and can’t exist. If Hashem dictates that the objects, כלים, are to be constructed with definitive metaphysical criteria, then any divergence from it would render it as a man-made object which can’t receive any spiritual value.

The purpose of the משכן, Tabernacle, was as the Ramban teaches, as a “replacement” for what transpired at הר סיני, Mt. Sinai, when we received the Torah. At Har Sinai, Hashem appeared in the “form of a fire”; the completely spiritual, non-physical realm. This was a connection that Hashem was creating to enable us to be the recipients of the Torah, a definition of who He is in a way that we can and have to emulate.

The Medrash describes a metaphor for us to be able to perceive what this means. A king who has only one daughter is overjoyed due to her marrying a spouse. But at the same time, he will long for his daughter’s presence and companionship; the feeling of loneliness and exclusion will negatively affect him. He therefore asks his daughter’s husband to create in every house or palace that he builds for his family to add an extra room to enable him to always have the opportunity to visit and spend time with his daughter, thereby mitigating any feelings of disassociation.

In a similar manner Hashem says to us; I have given you the Torah, but I can’t separate myself from it, it’s the dynamic of all that I am; it’s my plan for My world, it’s sole reason I created the world and in turn you, Klal Yisroel are the “spouse” of my Torah.

The שכינה, “Divine Presence” is intertwined with the Torah, just as at הר סיני the שכינה was intertwined with the Torah, it is now an integral part of Hashem’s world. We, Klal Yisroel, who received this eternal gift in order to be able to approach the Torah, to be gifted with true, profound discernment, comprehension, and acuity requires that Hashem at all times “is there” teaching us His Torah. After the חטא העגל, the sin of the Golden Calf, where we distanced ourselves from Him; for from then on, He with רחמים, mercy, enabled us to once again have this connection by constructing a “home” for Him where He would reside; henceforth the משכן, Tabernacle. Every day we beseech, יהי רצון… שיבנה בית המקדש במהרה בימינו ותן חלקנו בתורתך, May it be Your will… that the Holy Temple be rebuilt speedily in our days, and grant us our share in your Torah…

They, the necessary place of the residence of the שכינה, Divine Presence, and the understanding of Torah are inseparable, this being the only conduit to being gifted Torah knowledge in its full splendor.

In the times of the first Temple, prophecy was the result of the Divine Presence, in the Second Temple, there was a revelation of תורה שבעל פה in a greater way than before. Today every place of worship or study can be the source of being blessed with this indescribable gift – to be the receptacle of Hashem’s gift; it being the only way to truly connect to His Torah.

This could be the explanation of the Midrash, that at the time of the destruction of the Second בית המקדש, its rocks flew off to every place in the world that a בית הכנסת or בית המדרש would be constructed; a continuance of the dynamic that started at Har Sinai!

There are many lessons we derive from this. Firstly, that all that we accomplish is only with סעייתא דשמיא, with Hashem’s benevolence. If we truly transcend our emotional drives for attention, fame, acclaim, and daven and learn with selfless subjugation to Hashem, He will enrich us!

If our places of קדושה, holiness are infused with Hashem’s presence, it is logically mandatory to treat them with the greatest respect possible. The Torah teaches the mitzvah of תרומת הדשן, the removal of ashes from the sacrifices we brought on the מזבח, altar. Though holy and spiritual, they must be removed to maintain the reverence of Hashem and His places of holiness. In the same manner, we must treat our holy places with the greatest respect possible; otherwise as the Ramchal explains, our study of Torah is but an intellectual exercise, lacking the infusion of Hashem’s benefaction.

עבודה, תפילה, and תלמוד תורה are essential to us, they only have their intended purpose if done in the proper manner and context.

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By Rabbi Shloime Lindenbaum

אם כסף תלוה את עמי (פרק כב פסוק כד)

One of the many mitzvos detailed in our Parsha is the mitzva of giving צדקה to poor people. R’ Chaim Shmulevitz says that from the specific way in which the Torah describes how to do this mitzva, we can deduce how to conduct ourselves whenever we are doing חסד with others. For example, the פסוק begins by saying “If you will lend my nation money”. Rashi explains that “my nation” teaches us that when giving צדקה one should not embarrass or disgrace the receiver because he is a member of Hashem’s nation. We are supposed to learn from here that although we naturally feel superior and privileged when we are on the giving end, we must always ensure the dignity or the recipient. Every Jew is an important part of Hashem’s nation and must therefore always be treated with respect. Especially in such a vulnerable situation, when a Jew needs to come on to his friend for help, we have to maintain his feeling of self-worth and dignity.

וישכן כבוד ה’ על הר סיני…ששת ימים ויקרא אל משה ביום השביעי… (פרק כד פסוק טז)

The פסוק describes how the glory of Hashem rested on הר סיני for six days before calling to Moshe on the seventh. Rashi says that this either refers to the six days leading up to מתן תורה and the seventh day was when we got the Ten Commandments, or it refers to the six days after the Ten Commandments, during which Moshe prepared for his 40-day learning period with Hashem. R’ Nison Alpert explains that according to both opinions the reason for the six days of waiting is because one cannot jump from a mundane existence to a very holy experience without a period of transition. Were one to skip the transition, they would view the holy experience through the perspective of one living in the mundane, and the entire impression would be lost. Rather, one must slowly adjust to a new outlook, gradually training oneself to see things on a higher sphere. Through the cloud resting on the mountain for six days, Moshe and Klal Yisroel were able to slowly accustom themselves to the idea of a  closer experience with  Hashem, and they would therefore honor the encounter properly and truly appreciate it.

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By Rabbi Naftoly Bier

Immediately after the giving of the עשרת הדברות at Har Sinai, the Torah introduces us to the mitzvah of the עבד עברי; a Jewish male who had stolen money and can’t pay back. He is “contracted” as an indentured servant for a period of up to six years. During that period, the “master” has to provide for him and his whole family; he has to rehabilitate him despite his ignoble standing in society by providing him with the best wine and pillow he possesses, only ask to do labor/work that he is efficient at and lastly he must provide him with הענקה 6, months worth of salary, either with animals or seedlings to start his own business!

The Torah is teaching us that we must be concerned with this person, we must through our heartfelt caring for the former “criminal” inculcate in him his potential to be an outstanding member of Klal Yisroel – for every person is important to Hashem; he endowing each individual with a unique mission in His world.

But it may happen that the עבד עברי, decides that I rather stay with my “master”. The Torah instructs the “master” to drill a hole in his ear and subsequently becomes his “servant” until the Jubilee, יובל, year.

Rabbeinu Bachye, רבינו בחיי, teaches the following:

“It is a fact confirmed that the natural behavior of a servant who keeps serving the same master is liable to become demoralized with his life, wishing to become free. The fact that the Torah discusses the phenomenon of a Jewish man who prefers to remain in the permanent service of a human master instead of relying only on G-d as his master is an entirely unusual phenomenon. This is why the Torah legislated that in this instance the employer (master) in whose service this servant has chosen to remain must himself be the one who pierces the organ of a man who had heard at Mount Sinai that “the Children of Israel are My servants,” and who has yet preferred to serve a master of flesh and blood…

“I believe that this consideration explains why the paragraph did not commence with the words כי תקנה עבד ישראל, “when you purchase an Israelite as a servant,” but refers to such a person only as עבד עברי. The word ישראל is a compliment for a Jew. The servant in question did not deserve this compliment when he was sold for stealing, nor does he deserve this compliment if he prefers to serve a master of flesh and blood to serving exclusively the Almighty. The Jews in Egypt, the enslaved Jews, were always known as עברים instead of as ישראלים. Even Moses had referred to אלוקי העברים when introducing himself to Pharaoh (Exodus 5,3) as the Israelites had not yet qualified for the title “Israelites.” 

“All this explains why the Torah chose the ear of the servant which had heard G-d proclaim the commandment to be servants of G-d exclusively and had yet chosen to ignore it, to be pierced by his master whom he had chosen in order for both servant and master to realize that they had been remiss in maintaining a servant-master relationship between them. The Torah insists that this contract between the servant and the master be concluded in front of court, the representative of G-d on earth. This same attribute of Justice had waived its right as Master to kill the Jewish firstborn in Egypt in order to save the Israelites from bondage and from slavery, and here comes an Israelite and he volunteers to be a slave! The Torah repeats once more: “and he shall bring him to the door or to the doorpost,” the doorpost being reminiscent of the one which, when it was smeared with the blood of the Passover lamb, signified service of the inhabitant of that house to G-d rather than enslavement to man (Exodus 12,22). 

“This is why by piercing the ear of the servant in question the master extracts some blood from it. This blood signifies the reverse of what the blood on the doorposts and lintel of the Jews in Egypt on that fateful night had signified. Then it had expressed the desire to be free, this time it expresses the desire of the owner of that ear to remain unfree. The entire procedure legislated here by the Torah is once again a demonstration of how G-d employs the principle of מדה כנגד מדה, “measure for measure.” The letters in the Hebrew name for the tool employed, i.e . מרצע have a numerical value of 400, as if to symbolize that the servant to whom it was applied wanted to add to the 400 years of bondage of the Jewish people in Egypt.

“A Midrashic approach to the words והגישו אל הדלת: G-d had said: “I opened the door of the house for him to enable him to walk into freedom and he slammed the door upon himself in order to remain a slave! As a penalty he will be hit by the door.”

This lesson imparted to us is a general lesson applicable to everyday living. The natural state of a person is to try to reject governance, to be told what to do. The indentured servant who for some years has been treated with incredible sensitivity, rather be comfortable where he is and not strive for human greatness, to develop his potential – to live a life that doesn’t require exertion, planning, dedication, alacrity, and supreme obligation. For if Hashem created him, how is it possible that he feels no obligation to subjugate his will directly to Hashem?! To be successful one has to constantly ask, “Am I truthfully actualizing my potential? Am I constantly focused if I am exerting myself? Do I recognize my obligations to Klal Yisrael? Is my master Hashem or is it my selfish motives for fame, wealth, or other desires?

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By Rabbi Shloime Lindenbaum

ואתה תחזה מכל העם אנשי חיל וכו’ (פרק יח פסוק כא)

Yisro advises Moshe that instead of him judging the entire Jewish people by himself, he should establish smaller courts to deal with the simpler cases. Only the most difficult cases will be brought to Moshe, after passing through four other levels of courts. Rashi points out that although this happened after Moshe came down from הר סיני with the Torah, the Torah does not always write things in the order of when they happened. The נתיבות שלום asks, why did the Torah pick this instance to switch the order of the stories? What is the Torah trying to tell us by placing this advice of Yisro specifically before the receiving of the Torah? He answers that Yisro’s suggested system was one that built a many-tiered judicial system that revolved around Moshe, the direct connection to Hashem. This system also involved many representatives from Klal Yisroel to serve as judges. This united everyone in a common system that centered on Hashem’s teachings to Moshe and to the Jewish nation. By placing this story before receiving the Torah, we learn that a prerequisite to קבלת התורה is unity of all Jews with focus on a common goal of understanding and fulfilling the word of Hashem.

וירא העם וינעו ויעמדו מרחק (פרק כ פסוק טו)

After the incredible experience of מעמד הר סיני, the Revelation at Sinai, the Pesukim describe that when the Jews saw this they shook and stood far away. Rashi says that the expression of וינעו in this context does not mean shook, rather it means to sweat in trepidation. The Baal Haturim, however, takes the word literally and says that they physically shook out of awe and fear. He says that this is why we shake and sway when we learn Torah, because that is the fashion in which we received it. We see from the Baal Haturim how every time we learn Torah, we are accessing מעמד הר סיני and almost experiencing it again, to the point that we try to imitate the physical actions of the Revelation.