Our Story is History

Parshas Tetzaveh

Purim

Posted on February 22, 2013 (5773) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

And the remaining Yehudim (Jews) that were in the province of the king they congregated and stood up for their life… (Megilas Esther 9:16)

 

What was the secret of the miraculous turnabout for the Jews in the Purim story? The answer is real simple and not simple at all!

 

The Zohar says, “Israel and Torah and The Holy One blessed is He are one!” It sounds unfathomably deep and it probably is but there is a practical value in knowing this hard to understand fact.

 

Even Haman was able to identify a certain weakness and vulnerability of the Jewish People. He declared in his appeal to Achashveirosh, “There is a singular nation distributed and spread amongst the nations.” He recognized the lack of unity curiously of a singular nation.

 

There was also a diminished appreciation of the importance of Torah, as evidenced by their rejection of Mordechai’s advice not to go to the grand party of Achashveivosh.

 

To top it off HASHEM’s face was hidden! Ouch! It doesn’t get worse! When the Jewish People are alienated from each other, they are distant from Torah, and they are simultaneously withdrawn from HASHEM. That’s the three fold problem! How is it resolved?

 

A remarkable story circulated around Eretz Yisrael a number of years ago. Even if it is not confirmed as true, it still conveys a deep and relevant message that may help explain why we are made more vulnerable to an enemy attack when our business practices are less than honest.

 

It was during the time of when a young soldier whose last name was Wachsman was captured. His parents took an immediate and active role in rallying the entire nation to pray and light extra candles.

 

There were huge prayer rallies lead by the parents at the Western Wall and there was a profound sense of unity and common purpose that crossed all kinds of ideological lines and stated philosophies of life.

 

The end of the story, however, is less pleasant. The young man, on whose behalf these forces were set in motion, was brutally murdered and the momentary solidarity faded as fast.

Around that same time a young man who had been in a coma awoke shortly afterward and asked to be brought to a certain luminary personality in our generation. He told the elder Rabbi that he had been visited in a dream by an elderly woman and was told to deliver a specific message. The Rabbi displayed a picture of his deceased wife and asked if that was the woman. He confirmed that it was.

 

She had asked him to relay the following: That the unity at the time of the incident of that young soldier’s capture and the events that followed was so profound that Moshiach could have come at that very moment, if it had not been for the sin of theft and ill-gotten gains in the marketplace.

 

At the conclusion of the Megila it states that the Jews “gathered together and stood up for their lives…” The Sefas Emes notes that the word for standing “Amad” is singular- not plural similar to when the Nation of Israel camped by Mt. Sinai with a singular expression. There Rashi says, “Like one man with one heart!” The unity was powerful and real.

 

Afterwards, in the Megila, there was also a re-reception of Torah, and although still hidden HASHEM’s inclusion in every detail of our lives was revealed.

 

All three alienations were dissolved in one swift movement of unified purpose. The cure could easily come from a rededication to Torah learning or taking the time think very deeply about the reality of HASHEM’s involvement in our lives and how our story is History!

 

DvarTorah, Copyright © 2007 by Rabbi Label Lam and Torah.org.

 

King of Hearts

Parshas Tetzaveh

Posted on February 25, 2026 (5786) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

 

This week’s Torah portion is devoted primarily to describing in intricate detail the special vestments worn by the kohanim and kohen godol when performing their service in the Bais Hamikdash, and the manner in which these garments were to be crafted.

 

Of these, the most magnificent was the choshen, the breastplate worn by the kohain godol. On its surface were attached 12 precious stones with the name of a tribe engraved on each one.

 

Within the choshen lay the urim v’tumim, the slip of parchment upon which Hashem’s name was inscribed. This name gave the choshen its sublime power through which the individual letters of the tribal names would light up (signified by the word “urim” meaning light).

 

When the illuminated letters were properly aligned, they provided the answers to questions of national import posed by the kohen gadol to Hashem. Various letters of the breastplate would become luminescent, allowing the high priest to unite them into words, in order to read Hashem’s response (signified by the word “tumim,” completeness or wholeness).

 

This miraculous Divine form of communication remained with the Jewish people until King Yehoash hid the urim v’tumim at the time of the First Temple’s destruction, to ensure that it would not fall into enemy hands.

 

Our sages point out that Aharon Hakohen merited to wear this wondrous vestment as reward for a particularly noble deed. When Moshe was chosen as the redeemer of the Jewish people, he was worried that his older brother, Aharon, would feel a tinge of jealousy at his being passed over for this exalted role. Hashem testified to him (Shemos 4:15) that, on the contrary, Aharon rejoiced in his heart at his brother’s appointment to greatness.

 

It was due to this noble and selfless joy at his brother’s lofty position, says the Midrash, that Aharon merited to become the bearer of the choshen.

 

We cannot fail to marvel at Aharon who exhibited such amazing selflessness towards his younger brother. But why was he rewarded specifically with being able to wear the choshen?

 

Couldn’t Hashem have alternatively showered him with wealth or longevity as a reward?

 

The manner in which Hashem communicated his message to His people through the choshen provides us with a fascinating clue as to why this particular reward was most appropriate.

 

Whenever Hashem responded to a question from the kohain godol, the answer was conveyed through the choshen’s illuminated letters. But the response had to be deciphered by aligning the glowing letters in a particular sequence, so that the words they formed would correctly determine Hashem’s precise answer. It required a great measure of temimus, pure faith and wholeness of heart, to correctly interpret the Divine communication.

 

On various occasions we read in the Talmud that the message of the choshen was misread and misinterpreted, often with dire consequences. To correctly decipher the code required a rare degree of pure-heartedness and objectivity. By expunging every trace of ego and demonstrating that he was capable of rejoicing in his brother’s good fortune, Aharon attained this degree of selflessness.

 

Aharon’s quintessence reflected his loving embrace of his fellow Jews. Because he saw each Jew as a beloved brother, he excelled in uniting others, in fostering peace and harmony between people. Untainted by envy or self-aggrandizement, he knew how to draw forth the best in others and how to build on these strengths.

 

Aharon perceived no evil in anyone for he truly saw the inner light that ennobled every Jew. He was thus capable of using the illuminated letters of the urim v’tumim, and interpreting them as Hashem desired.

 

In our own lives we, too, can strive to attain a degree of Aharon’s noble trait of being able to rejoice in another’s good fortune and to discern their special virtues. By emphasizing the inherent goodness of our family members, our neighbors and co-workers, we too will merit the skill of interpreting life’s message appropriately and communicating directly with our Divine source.

 

Wishing you a wonderful Shabbos,

Rabbi Naftali Reich Text Copyright © 2013 by Rabbi Naftali Reich and Torah.org.

 

 

A Real Story in the Making

Parshas Terumah

Posted on January 31, 2014 (5774) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

 

“And they shall make Me a Sanctuary that I may dwell among them.” (Shemos 25:8) It’s a big wonder that the Torah spends so much ink on the description of the construction of the Tabernacle which was a one-time event in history that seems to have little relevance or practicality for us today. Yet we recite nightly, “It is our life and the length of our days…”There are many other important details about Shabbos or the construction Tefillin that would be much more valuable, seemingly for us to know about and yet they are relegated to the Oral Torah after an abbreviated phrase. Why does the Torah take almost 4 and ½ Parshios to tell us how the Mishkan was built?

 

The Chofetz Chaim remarked that on a map of the world you’ll find the names of big cities like New York, Paris, Tokyo, etc. shown in large print on the map. In Heaven G-d has His map of the world and there is Jerusalem, Vilna, Radin, etc. in his day and Jerusalem, Brooklyn, Queens, Lakewood, Bnei Brak, and Monsey in our time. These are the special places where The Almighty has His people who are quietly learning, and praying, and carrying out His will ever so discretely within the four cubits of Hallacha.

 

By extension, perhaps we can say that there is a newspaper on earth and we know already what’s in the worldly paper. It’s a constant recycling of the most sensational combination of jealously, appetite, and glory seeking. We don’t have to guess about the heavenly map either.

 

The Torah is a record of that which catches the Almighty’s attention. Whatever is most treasured is most often repeated, like the story of Eliezer the servant of Avraham, loving the convert, and the Exodus from Egypt.

 

Now we get to a practical point. In a parenting class my wife and I received a most useful piece of advice. If ever children are acting up during mealtime, rather than attending immediately to the trouble maker(s), turn attention to the ones acting civilly. “Look how nice Sara is sitting!” “See how Eli is eating so carefully!” etc.

 

Rather than noticing the rebels and thereby inviting others too, ignore them. Encourage the good quiet behavior. Give proper attention to those who are doing what they are supposed to be doing. It works like this in class daily and at assemblies as well. Just point out the how much you appreciate some display of good behavior and suddenly there is a contagion of cooperation that spreads like whipped butter on warm bread. It works! Just try it!

 

By the way, by failing to do this, the news media is complicit in and even responsible for promoting terrorism and other miscreant behavior in the world by giving free advertisement and attention to their ruinous causes.

 

When it comes to the construction of the Tabernacle in the dessert, we have a unique event in human history. There is a group of people, a whole nation in fact, working in cooperation, setting aside egos, personal opinions, and political agendas while using their unique talents and resources to create a place for G-d in this world and all according to Divine specs. That action is newsworthy in Heaven. The Torah focuses enormous attention on the good news!

 

During the time when these Torah events actually occurred there were no doubt presidential scandals, wars, and social upheaval, but that’s not new, and it’s not news. What’s new and what’s really news is not the child shouting at the dining room table and disrupting. It’s natural to rant and rave, setting the whole house into a state of chaos, and it’s not unusual for the parent to obsess only on that.

 

What would be new and news worthy is the wisdom of a parent who fixes his or her gaze of love on the good one with only a few spots on his shirt and the one who is quietly contributing to the harmony of the family orchestra.

 

 

Teachable Moments

Parshas Mishpatim

Posted on February 16, 2012 (5772) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

Do not offend a stranger (verbally) and do not oppress him (financially) because you were strangers in the land of Egypt. (Shemos 22:20)

 

Because you were strangers: If you hurt him with words he can say to you that you also come from strangers. “Do not tease friend about a blemish that you- yourself possess!” A stranger is someone who was not born in that country but rather came from a different country to live there. (Rashi)

 

It sounds a little odd that we should not put down a stranger because the same thing could be said about us! Is that a worthy reason? Don’t do it because it’s offensive! It’s wrong! That’s all!

 

Do we need justification at all? Why then are we reminded that we were strangers in Egypt as a reason not to speak hurtful words to a stranger?

 

It could be that we might even have a stronger subconscious tendency to look down on someone that reminds us of our own weakness or vulnerability. Perhaps that’s what Rashi means but maybe there’s another purpose to those words, “because you were strangers in the land of Egypt.”

 

One of my boys, when he was in grade school, was being picked on daily. We wanted badly to champion his cause but he refused to identify the instigators. The administration and Rebbe were consulted. Attempts were made to squelch it. Nothing changed. The poor kid came home in tears every day. We all know the remedy. Kids who pick on others only do it when they sense that they are getting a reaction. There’s a tendency to want to tell a child (or an adult) “Don’t let them bother you!”

 

Unfortunately, it rarely works. If someone tells you not to think about pink elephants suddenly they are dancing even more in your head. He was in pain and we were frustrated. What were we to do?

 

With help from heaven, I stumbled upon a practical approach. At first I sat with my boy and asked him what they had been saying about him that made him feel so tortured. The words bled out slowly, “dummy-head”, “cookoo”, “stinky” and stuff like that. I wrote down each on a piece of paper and tried to logically dispute the veracity of their claims. I soon realized though that I was talking to the head when it was the heart that hurt. Then I put my money where their mouths were and I gave him three dollars- one for each false utterance. I now had his undivided attention. I asked him to please do me a favor and write down each insulting phrase they say tomorrow and that I would pay him a dollar for every one. I even gave him a special pad of paper and a pen for the occasion.

 

Well, the next day he came home with a long face covered with sadness. I was curious to see the paper. Empty! He reported that nobody teased him today. It worked! Once they realized that not only was he not poised to be hurt by their words and that he was happily awaiting them, their thrill was ended and so they ceased.

 

Now that it was finally over, I didn’t want to lose this precious parental opportunity to crown the episode with a lasting lesson. This was the teachable moment! I felt it necessary to tell my son the following which he accepted with unusual depth and sensitivity, “Now that you know what it feels like to be picked on you should make certain not to do it to anybody else. If there is ever a kid who is different or isolated or is for whatever odd reason a candidate for being picked on you should make it your business to befriend or defend him. With that in mind, son, maybe this whole messy episode will have been worthwhile!”

 

It could be that our struggles and even our most suffering situations, just like being in Egypt, can be converted into super assets. How so? In English there’s a difference between the words, “sympathy” and “empathy”. “Sympathy” is a remote feeling of pity while “empathy” is a feeling of identification with another’s pain. Maybe it’s a strategy to keep from feeling superior to the stranger amongst us to consciously recall our vulnerabilities and realize teachable moments.

 

DvarTorah, Copyright © 2007 by Rabbi Label Lam and Torah.org.

Good Judgment

Parshas Mishpatim

Posted on February 1, 2019 (5779) By Rabbi Yaakov Menken | Series: Lifeline | Level: Beginner

Our reading begins, “And these are the judgments…” [Ex. 21:1]

The laws in the Torah described as “judgments” are civil laws, which every society must have in order to avoid anarchy. Yet the Torah emphasizes that its civil laws are of Divine origin, like the laws governing the Sabbath and festivals. As Rabbi Shlomo Yitzchaki says, “Just as the earlier [words] were from Sinai, these also are from Sinai.”

 

The world cannot tell us what is right, appropriate, and good — even in the area of civil laws.

 

This is true both of the laws themselves, and in how they are observed. Secular civil laws are things we are forced to do… unless we feel certain we won’t get caught. All Torah laws, by contrast, should be ones we are anxious to observe in meticulous detail.

 

The Torah tells us that even in our daily affairs, there is a Divine standard. We shouldn’t learn how to act, how we should conduct ourselves, from watching society around us. We shouldn’t mimic those whom others admire, whether that means politicians, the wealthy, sports “heros” or entertainers (none of whom, it must be said, have distinguished themselves as role models).

 

Who, then, should we emulate? The answer is obvious: the scholars who have absorbed the teachings of the Torah. In the Talmud, Rabbi Shimon bar Yochai says that one who has learned Torah and Talmud, yet has not served a scholar, is still an ignorant person! [Brachos 47b] This is because Torah is about a different approach to life, and not simply an intellectual exercise.

 

Learning how a holy person conducts his daily affairs is a lesson in Torah.

 

It’s not that hard to see the difference. A child raised on “these found items are his [to keep], but these must be announced [in order to return them]” gains a different perspective than one taught “finders keepers, losers weepers!”

 

My wife heard from a teacher who, after decades of experience in public schools, started teaching in the primary school my boys attended. She told of an incident that made her realize she was in a “different” school (her word).

 

She awarded a boy a can of soda as a prize at the end of class. He stopped to put the can in his locker on his way to his next class, to drink it later — and she asked him if he would prefer that she keep the soda for him to pick up from her, so that no one would take it in the meantime.

“No one would take my soda,” said the boy. “That would be stealing!”

 

What is obvious to children is not always equally obvious to adults. Our minds learn to make excuses, and we are influenced by what we read and hear, by what others have done. This is why it is so important to learn from the standards of the Torah, and the practices of scholars. “Even” in daily affairs, we should aim for a higher standard!

 

 

Delayed Gratitude

Parshas Yisro

Posted on February 4, 2021 (5781) By Mordechai Dixler | Series: Lifeline | Level: Beginner

After the great miracles of the Exodus — the splitting of the sea, the falling of the Manna, and the Jewish victory when attacked by the Amalek nation — Yisro (Jethro), Moshe’s father-in-law, was so impressed by this evidence of G-d’s love for His nation that he traveled into the desert to join them, to become one of them.

 

Upon his arrival, Moshe recounted to Yisro all that had transpired. To this Yisro responded, “Blessed is G-d, who saved you from the hand of Egypt and Pharaoh!” The Talmud comments that no one said “Baruch Hashem” (Blessed is G-d) before Yisro.

 

“Baruch Hashem” is essentially an expression of thanks to G-d. Was Yisro really the first to thank G-d? The Torah recounts numerous instances when the Patriarchs and others gave thanks as well. Moshe and Miriam led the Jewish People (separately) in singing praises to G-d after the sea split and the pursuing Egyptians were drowned. What, then, was unique about Yisro’s expression of thanks?

 

Those who preceded Yisro were thankful, but they only expressed their thanks immediately after they were personally favored with G-d’s goodness. The moment of deliverance overwhelmed them with a sense of gratitude, and they recognized G-d as the source of their blessing. Yisro’s special expression of thanks came long after the splitting of the sea, possibly many months later [and in addition, he was not there himself to witness it]. He was the first to give thanks after the excitement of the moment had abated. He showed we should be no less thankful, and express our thanks even for kindnesses of the past. (Based on a weekly Maamar of HaRav Moshe Sternbach)

 

As any self-help book will tell you, gratitude is an essential ingredient of happiness. The challenge is to be thankful even when life appears to be unkind to us. To keep ourselves in good spirits, it is crucial to maintain a feeling of gratitude for previous kindnesses, even many years after they happened — for that feeling will help us pass through what may seem to be darker times.

 

We must also be thankful for G-d’s daily gifts, which are so common that we may not think about them. The simple ability to breathe is a constant gift. Tragically, the Covid virus, one that can severely infect the lungs and impair breathing, has taught all of us not to take steady breathing for granted. So this, too, is a constant reason to give thanks.

 

In reality, we should constantly be giving thanks for the gifts given to us at every moment, but routine would quickly drain this of all meaning. We owe it to G-d and to ourselves, nonetheless, to express our thanks for the commonplace at least periodically, and to recall the gifts of the past as well.

Judaism incorporates gratitude into our daily prayers: “Modim,” in particular, is both an essential part of the Amida, the standing prayer, and a beautiful expression of thanks (in translation, its text may be found here). It is important both religiously and psychologically that we teach ourselves not to merely recite, but to deeply feel its words.

 

And we owe our thanks to Yisro for teaching mankind this meaningful lesson!

 

 

Leap of Faith

Parshas Beshalach

Posted on January 27, 2021 (5781) By Rabbi Mordechai Kamenetzky | Series: Drasha| Level: Beginner

 

A defining moment of Jewish faith takes place on the shores of the Yam Suf, the Reed Sea, as the fleeing, fledgling nation is cornered into a quick and fateful decision. Trapped between raging waters and a raging Egyptian army, the nation had but few choices to make. Some froze in fright. Others wanted to run back to Egypt straight into the hands of their former tormentors.

 

Others just prayed. Still others wanted to wage war against the former taskmasters. But one group, led by Nachshon ben Aminadav forged ahead. Replacing fear with faith, he plunged into the sea. Only then did the sea split and the Jews cross. The Egyptians pursued. The waters returned, and the enemy was left bobbing in a sea of futility, totally vanquished under the turbulent waters. In defining that moment of faith, the Torah tells us,” Israel saw the great hand that Hashem inflicted upon Egypt; and the people revered Hashem, and they had faith in Hashem and in Moses, His servant” (Exodus 14:31). The strange connection between faith in Hashem and Moshe His servant, needs clarification. What is the minor role of the servant in relationship to the great role of faith in the Almighty?

 

After hearing a fiery speech about the meaning of faith, a disciple of Rabbi Yisrael Salanter approached him and asked, “Rebbe, are you telling me that if I have perfect faith in Hashem, He will provide me with all my needs?”

 

Rabbi Salanter affirmed. “Yes, my son,” he smiled. “If one has perfect faith in the Almighty, He will provide for him.” The man made a quick riposte. “Good, if that is the case I need no longer work. I will sit and study Torah and rely solely on my faith, and the 20,000 rubles that I’ll need to survive will come to me in full as if it were manna from Heaven!” The man went home and began to study Torah. But after one week when the money did not appear he returned to the Rabbi to complain. “I have the faith you claimed to need, and so far, no money has arrived!”

 

Rabbi Yisrael was pensive. “I’ll tell you what,” he said. “I will offer you 8,000 rubles cash today if you would commit yourself to give me the 20,000 rubles that you are sure will come to you because of your faith.” The man jumped from his chair. “8,000 rubles! Sure! I’ll take it.” Rabbi Yisrael Salanter smiled, “who in his right mind would give up 20,000 rubles for a mere 8,000 rubles? Only someone with does not have perfect faith that he will receive 20,000 rubles! If one is positive that he is about to receive 20,000 rules, and is absolutely confident that it is coming, he would not, in his right mind, give it up for a mere 8,000! Obviously, you have more faith in my 8,000 rubles then in Hashem’s 20,000!”

 

The Torah tells us that the nation feared G-d, and it believed in Moshe, His servant. Notice that the first and foremost belief is in the Almighty. That immortal faith is the springboard for faith in all the mortal messengers, who are only vehicles of His command.

Normally, more or less, man believes in man much faster than he believes in G-d. On a hot tip, people throw thousands at the market. Ominous predictions of economic forecasters send us into panic. On a doctor’s dire prognosis, we react with despair. We forget that the source of faith is in the Almighty. Only then can we believe in his messengers.

 

Rabbi Yeruchom Levovitz, z”l, the Mashgiach of the Mirrer Yeshiva explains that the Jews at the sea reached the highest level of faith. Their following of Moshe was not in any sense due to his charisma or prior leadership. It was due to a total subjugation to a faith in an immortal Hashem. Only then did they follow the lead of a Moshe. That is the faith of those who take the leap. It is a faith they would not trade or deal for any offer in the world.

 

Dedicated by Michael & Rikki Charnowitz in memory of Ephraim Spinner Liluy Nishmas Ephraim Yitzchok ben R’ Avraham — 17 Shevat

Guaranteed Results!

Parshas Beshalach

Posted on January 14, 2011 (5771) By Rabbi Label Lam | Series: Dvar Torah| Level: Beginner

 

HASHEM said to Moshe, “Why do you cry out to Me? Speak to the Children of Israel and let them journey! And you lift up your staff and stretch out your arm over the sea and split it and the Children of Israel shall come into the midst of the sea on the dry land…” (Shemos 14:15-16)

 

It happened that when Moshe would raise his hand Israel was stronger, and when he lowered his hand Amalek was stronger. (Shemos 17:11)

 

Was it Moshe’s hand that won the battle or lost the battle? Rather {the Torah teaches you}: As long as Israel looked heavenward and subjected their heart to their Father in Heaven, they would prevail; but when they did not, they would fall. (Rosh HaShana 29A)

 

It looks like there’s a mixed message in these two accounts. On the one hand by the sea, Moshe is told, in other words, “It’s not a time for prayer, it’s a time for action!” In this war versus Amalek we are told the battle is not in Moshe’s hand or in the activity of the Children of Israel but rather in the direction of the eyes and hearts of Israel. So, which it it? Is it praying or is it doing that wins the day?

 

A man was forced by economic circumstances to emigrate to France. He was looking to reestablish himself in business so he approached Baron Rothschild and requested a loan of 500 Francs. Baron Rothschild answered him, “The policy of House of Rothschild is not to grant a loan without a guarantor!” The same fellow returned awhile later and begged more urgently for a loan to start his business and feed his family. The Baron gave the same standard answer, “The policy of the House of Rothschild is not to grant a loan without a guarantor!” Weeks passed by and the fellow was approaching starvation. He pleaded his case to the Baron again only to receive the same answer.

 

Soon afterward the same man came back to the Baron Rothschild with a paper in his hand. This time he told the Baron that he had a guarantor. The Baron unfolded the request document and scanned the page in search of the identity of the one backing the loan and there in bold print was scripted the name of the “The Almighty!” Without hesitation the Baron granted him a six month loan of 500 hundred Francs.

 

Six months later the man returned to the office of the Baron Rothschild and with great pride presented him with the sum of 500 Francs in repayment of the loan. The Baron refused to accept the money and when the man insisted the Baron Rothschild told him, “You do not have to repay this loan. The guarantor has repaid the loan many times over!”

 

What’s more crucial praying or doing? The answer is, “Both!” Doing with an attachment to G-d yields a far superior result than doing alone. Prayer alone is deficient when there is action to be taken. The combination is more powerful than weight of the sea or the ferocity of a mortal enemy. King Solomon had said in Mishlei (21:31) The horse is readied, for the day of war but salvation is HASHEM’s! Whether in business or military ops or any of life’s many emergencies only one strategy can offer us guaranteed results! 

 

DvarTorah, Copyright © 2007 by Rabbi Label Lam and Torah.org.