Building Fences • Torah.org Posted on August 29, 2012 (5772) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 The idea of the necessity of a fence on one’s roof and exposed staircases and high landings is a very logical and realistic one. The Torah itself advances this simple reasoning by stating that otherwise one may fall from that exposed area with painful if not tragic consequences. However halacha and practicality indicate that not everyone is obligated in this mitzvah and that there are physical instances where such a fence is impossible to construct or is even unnecessary.

Nevertheless, the moral imperative that drives the mitzvah seems to be omnipresent and always operative. A house, a home, a family always needs to be protected, both physically and morally. Just as negligence in failing to erect a fence around one’s exposed roof is a cause for monetary and even criminal liability, so too negligence in failing to construct the moral fence to protect our home and family from the ravages of a rather depraved society is seen to be a serious transgression. 

In raising children, as well as in governing society generally, there can be no doubt that fences have to be fashioned and protected. The rub always is as to how many fences and where they are to be placed and how high the actual fence should be. When it comes to the issue of the physical fences around our rooftops, halacha answers all of these questions for us. But when the issue is regarding the moral fence that we must construct for our family and ourselves, there we find minimal guidance. 

Just as every physical fence must be constructed to conform to the dimensions of the roof it protects – a circular fence will not completely protect a rectangular roof – so too there is no one-size-fits-all moral fence that is appropriate for every home and family. Tragically, in today’s Jewish world, there are many homes that have no moral fence at all protecting the house and family. 

Everyone is allowed, if not even encouraged, to live a life without limits, restraints or moral discipline. And at the other end of the spectrum of Jewish society there are homes where the fence has been constructed too high and is too constrictive as to impede and prevent healthy individual development and constructive discovery and innovation. It is therefore obvious that knowing where, when and how to create this moral fence that will safeguard the Jewish home is the main challenge of parenting and family dynamics. 

 The Torah in this week’s parsha speaks of ben sorer u’moreh – a rebellious, undisciplined youth – who will grow to be a very destructive force in society. Such a child in most cases represents the failure in the family in erecting and enforcing the proper moral fence in the house. That negligence of safeguarding the home spiritually, emotionally and morally will invariably come back to haunt that family and all society generally. 

There are no magical ways to build these necessary fences. Every family and home is different and unique and there is only the common necessity for all families to erect the proper and fitting fences within their home and family. Patience, wisdom, restraint and prayer are key ingredients in accomplishing this vital task. 

Shabat shalom,

 Rabbi Berel Wein Rabbi Berel Wein- Jewish historian, author and international lecturer offers a complete selection of CDs, audio tapes, video tapes, DVDs, and books on Jewish history at www.rabbiwein.com

 

Bias in Belarus • Torah.org

 

 

Posted on September 6, 2019 (5779) By Mordechai Dixler | Series: Lifeline | Level:

Beginner

The laws of Kosher slaughter are complex and demanding, and typically only someone with the necessary training and piety can become a Shochet, trusted to provide Kosher meat for    a community. During the days of the saintly Rabbi Yozel Horowitz zt”l (also known as the Alter of Novardok), he and his congregation relied upon a  Shochet known for his   proficiency and fear of Heaven.

Someone, we’ll call him Isaac, came to Rabbi Horowitz one day, complaining that

the Shochet was really not as pious as people thought — and that he should be replaced with someone more trustworthy. Knowing that Isaac had personal biases against

the Shochet, Rabbi Horowitz said, “I don’t believe your accusations, but since you don’t   trust the Shochet, you should certainly stop eating his meat.” Isaac immediately responded, “My intention was not that people shouldn’t eat his meat. I was merely saying that we   should find someone better!”

Rabbi Horowitz learned from this incident how far personal bias can go. Isaac claimed that he wanted to protect the community from eating non-Kosher meat, so much so that he was willing to get the Shochet fired. But once he feared that he personally — and he alone — would be denied the pleasure of eating meat, he quickly changed his tune.

 

Our Torah portion this week (Deut. 16:19) warns even a wise judge, a religious scholar and expert in G-d’s Torah law, not to take bribes — “for bribery blinds the eyes of the wise.” A sharp mind and righteous deeds are no match for the influence of ulterior motives.

If the wise and knowledgeable can be persuaded to abandon their better judgement, it is obvious that we cannot assume we are any better. Thus, it is imperative on all of us to examine our inner motives if we hope to find truth. A person must study Torah not to   justify previous beliefs or even to appear wise, but only in order to know what G-d is telling us. Then, with rigorous dedication to honesty and without bias, we can hope to best understand the path we should follow.

 

Weighing In • Torah.org

 

 

Posted on September 5, 2019 (5779) By Rabbi Raymond Beyda | Series: Table Talk | Level:

Beginner

 

“You shall appoint judges and police in all of your gates, and they will judge the people a righteous judgment.”

Our Parasha begins with instructions to the people of Israel to set up a judicial system in     all of their cities and with an admonition to judges to judge their cases fairly. Our Sages  teach that all of the Torah portions that we read in the days between Rosh Hodesh Elul and Yom Kippur contain allusions to the battle with the evil inclination, the Teshubah process and character improvement — all the elements necessary for a successful trial on Rosh Hashanah.

The Kli Yakar points out that the verse says, “you shall appoint judges for yourself [Lecha] “–indicating that one should judge himself or herself before they point a finger at others. Check your character and behavior, fix your faults and only then can you judge others   fairly. “Appoint judges for yourself” and then you will certainly “judge the people a fair judgment”

 

Others say that the word “lecha”– “for you” advises one to treat others as they would treat themselves. One should not be strict with others and lenient when it comes to themselves. Rabbi Simha Bunim from Peshischa says that when one is constantly evaluating their own behavior and they realize that they are not perfect then it will certainly lead them to see the strong points in someone else. In other words, the verse is telling us that when you “appoint judges for yourself” then certainly you will “judge the people fairly”.

The Shelah HaKadosh sees in this instruction a command to control what goes in and out of your “gates”.

A person has eyes, ears, a mouth and nose. To reach spiritual perfection on must set judges and policemen at all of your gates. Should we all exercise caution and monitor carefully   what goes in and out of our physical “gates” i.e. what we look at, what we say and what we listen to then we can all be assured of “righteous judgment” on that crucial day Rosh Hashanah.

May we all take advantages of this special period of grace and favor called Elul and concentrate on self improvement and forgiveness so that G-d will also only see good when  He judges every individual, every community and every country on this Rosh Hashanah for life filled with blessing and happiness Amen.

ANOTHER LESSON FROM THE PARASHA

You should prepare the way …that every murderer shall flee there.  [Debarim 19:3]  The Torah laws about the treatment of an accidental murderer are unique in the world.

Man-made law could never imagine the parameters set by our Holy Book in regard to the perpetrator of the death of another. The killer is advised to flee to a city of refuge wherein  the relatives are not permitted to kill him in revenge for the death of their loved one. If the murderer fails to enter a refuge city before a relative can catch him then the pursuer may   kill the killer. The Torah commands the people of Israel to set signposts along the roads   that indicate the safe haven to the fleeing killer. Rab Hamma bar Hanina said: “If for the wicked Hashem shows the path to a refuge from harm, then certainly He does so for the righteous.” Anyone traveling the roads of the Holy Land in the times of the Sanhedrin    could see the many directional signs that filled the roads. Where are the signs that Hashem provides for us in our generation?

Halakha means law but it also means the way to walk. If anyone has a question about   which way to proceed in almost any life situation one should consult the Halakha. When Yaakob Abinu a’h fell asleep on the Temple Mount he had a prophetic dream that revealed to him the destiny of himself and his offspring throughout history. When he awoke and realized the holy nature of the place where he had slept he exclaimed,” Had I known, I would not have slept in such a holy place.” The import of this statement to all Jews at all

times is that Yaakob our Patriarch was willing to forego an essential prophetic message and  a promise from Hashem to protect him wherever he would travel in his personal exile and    to protect his children throughout their future exiles — if it meant he had to violate the sanctity of the Temple Mount by sleeping there. If the Halakha forbids sleeping in that holy place — so be it. Yaakob Abinu would have found another place to rest.

In every person’s life there are crossroads. Points where decisions that are crucial to     success or failure in career, marriage, physical health and spiritual growth must be made. Where should one turn? What direction should one take? Look for the road signs provided  by our Heavenly Father. Check with an authority what the Halakha dictates in your    personal situation and follow the sign to success. Life’s roads are very confusing and each person has difficulties that may lead him or her down the wrong path to a dead end or h’v     to disaster. By following the Halakha one is assured that the path will lead to the end that is best under the circumstances.

Shabbat Shalom

Text Copyright &copy 2003 Rabbi Raymond Beyda and Project Genesis, Inc.

 

Curbing Corruption

Posted on September 4, 2019 (5779) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner   The reading of this week deals with a basic human temptation and almost universal failing – corruption. Though the Torah speaks of actual physical and financial graft it certainly implies a broader message to not only to those in the judiciary but to others in positions of power. The Torah recognizes that human beings, by their very nature, have biases and prejudices. Some of these seem to be almost inborn while others are acquired because of  life experiences, educational instruction and societal norms. Students of human nature have long debated which traits are inborn, such as hatreds and prejudices, and which are learned and acquired in life. As you can imagine, there is no consensus on this issue and on many other questions regarding human behavior. It is obvious that the Torah recognizes the presence of prejudice and corruption, both willingly and unknowingly within all of us. Even the greatest of us, who possess G-dly wisdom and holiness in behavior and speech, is also subject to being corrupted. Wisdom can be perverted, and speech can be twisted because of our innate susceptibility to corruption. We are not provided with any magic method to avoid this problem. We only know that it exists and that it is universal and omnipresent. As such, perhaps simply being aware of its existence eventually leads human beings individually and human society generally to a willingness to deal with the matter and to correct it to the extent that human beings are able. We are all aware that that when it comes to physical health and mental well-being, the first act is to identify and be aware of the problem that is involved. The same thing is true in all human emotional and spiritual difficulties. People tend to believe that, somehow, they are immune to corruption if they do not actually take money offered to influence their opinions and judgments. However, that is a very simplistic view of corruption. Since people feel that they are balanced and fair in their opinions and viewpoints, this is exactly what leads to prejudices, intolerance of others and a closed mind when it comes to deciding on important issues and personal matters. One of the reasons the Talmud insisted that at least three people be present to judge in a Jewish court of law is that when you have three people you will automatically hear    different points of view and a fairer result will emerge. There are exceptional cases where even one judge – and that judge must be a true expert on the law and facts involved – will suffice, but the practice in Jewish courts throughout the ages has been to have more than one judge – at least three – involved in arriving at judicial decisions. The Torah demanded that we pursue justice and fairness at all costs. It does not guarantee that we will always be able to achieve that goal, but it does demand that we constantly pursue it. Shabbat shalom Rabbi Berel Wein

 

 

 

 

The Meat of the Matter

 

 

Posted on August 13, 2020 (5780) By Rabbi Mordechai Kamenetzky | Series: Drasha | Level: Beginner

 

In this week’s portion, the Torah allows us to partake in our material desires, but only according to Torah proscriptions. The Torah clearly allows the consumption of meat, albeit with a few caveats. The Torah states “If the place that Hashem, your God, will choose to  place His Name will be far from you, you may slaughter from your cattle and your flocks   that Hashem has given you, as I have commanded you, and you may eat in your cities according to your heart’s entire desire. Even as the deer and the ayal are eaten, so may you eat it, the contaminated one and the pure one may eat it together: Only be strong not to eat the blood — for the blood, it is the nefesh — and you shall not eat the nefesh with the meat” (Deuteronomy 12:21-23).

Nefesh has various meanings, simply stated it is the life force of the animal — perhaps what we would call “the soul of the matter.” Clearly, the consumption of blood is a despicable act in the Torah view (a fact conveniently overlooked by the centuries of libelers who had us drinking, mixing, baking and cooking with it.) In addition, the process of extricating all  blood from the animal is clearly and intricately defined through the Talmud and Shulchan Aruch. However, delineating the prohibition as one of combining the consumption of the nefesh with the meat surely goes beyond the prohibition of eating or drinking blood.

 

 

Surely there is a deeper connotation to the prohibition of the strange concoction of nefesh and meat.

Rav Yehuda Laib Chasman was considered to be one of the luminaries of the mussar movement. Before he immersed himself completely in the world of Torah and mussar, he had a business that sold flour to bakers. He would  devote a portion of his day to his business and the remaining time he would spend at the famed Talmud Torah of Kelm under the tutelage of Rabbi Simcha Zissel Ziv, the illustrious Alter of Kelm. One day on the way into the Yeshiva, Rav Ziv called Reb Yehuda Laib over to the side and pointed to the white powder that covered the sleeve of his jacket. Rabbi Chasman took this observation to be a clear moralistic evaluation.

“Rabbi Ziv is pointing out that the flour is becoming part of me. If it is already all over my garments, and it is still with me when I leave my store, then it has become too much a part of me.”

With that, he made a personal decision that changed his life completely. He returned   home, and figured out together with his wife that the amount of their current assets would more than cover any outstanding debts and allow them to sustain themselves. They sold   the business, and Rabbi Chasman enrolled full-time at the Volozhiner Yeshiva, eventually emerging the great luminary whom we all revere.

Some of us like meat: whether it is the actual beef or the proverbial materialistic affairs in which we indulge. And that’s OK to a point. After all, we are only human.

But the Torah tells us to be careful to separate the soul from the meat. The holy from the mundane. It wants us to understand that other than the quest for the prime rib, which we wish to consume, there are more noble pursuits that should consume us. Therefore, the Torah tells us to clearly delineate the difference and tells us that although we may indulge   in worldly pleasure we should be careful not to allow the soul to become devoured with the meat. Thus, it clearly commands, “Do not eat the nefesh with the meat.” A good meal is totally permissible. It even lifts the spirit. However, materialistic indulgences as such  should surely never become our obsession or sole desire. For then, it will become part of   our nefesh. It will become tantamount to our soul desire.

Good Shabbos

 

Dedicated in memory of R’ Yitzchak ben R’ Meir Thurm by Dr. and Mrs. Myron Thurm and family.

Copyright © 2002 by Rabbi M. Kamenetzky and Project Genesis, Inc.

If you enjoy the weekly Drasha, now you can receive the best of Drasha in book form! Purchase Parsha Parables at a very special price!

The author is the Dean of the Yeshiva of South Shore.

 

Drasha is the e-mail edition of FaxHomily, a weekly torah facsimile on the weekly portion which is sponsored by The Henry and Myrtle Hirsch Foundation

The Tree of Knowledge

 

Posted on July 29, 2013 (5773) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

Since the dawn of human history, mankind has faced, in one guise or another, the same temptations that confronted the very first man and woman, Adam and Chava. After giving   us the details of their creation, the Torah describes the challenge they faced in the blissful spiritual existence Hashem provided for them in the Garden of Eden. They were expressly prohibited to eat from the eitz hadaas, the tree of knowledge, yet its delightful fruit proved irresistible to Eve. The Torah describes the nature of the temptation. “It was desirable to be eaten and beautiful to behold”! The challenge Adam and Chava faced echoes and re-echoes as each and every generation confronts its unique ‘eitz hadaas’ in an ever-changing and   often bewildering variation of guises.

Our generation has its own enticing ‘tree of knowledge’ that glistens alluringly, urging us to sample its illicit fruits. Its appeal has tragically proven irresistible to so many of our youth. Can they be blamed for surrendering to the tantalizing attraction? Religious rules seem so onerous, rigid and inhibiting to a generation that has been nurtured with an inherent sense of personal entitlement. Don’t we deserve it, and don’t we deserve it now? Freedom of expression and freedom of choice have been elevated to the highest status in society’s scale  of values.

How then are we to protect both ourselves and our children from the shimmering ‘tree of knowledge’ whose fruits appear ‘so good to eat and so delightful to the eye’?

In the first verse of this week’s Torah portion, Moshe Rabbeinu in his parting message to   the Jewish people provides them with an eternal answer. “Behold! I have placed before you today the blessing and the curse. The blessing is that you shall listen to the words of   Hashem your G-d, and the curse is when you do not hearken to His voice”.

Living in our Creator’s embrace and following His dictates is defined as a life of blessing. Living outside its pale is defined as a life of curse. Herein Moshe Rabbeinu frames the  arena of life and articulates the challenge that we mortals in every age and in every society are forced to grapple with.

But how can we imbibe this important message when all our senses and feelings experience and see just the opposite?

Perhaps we can explain this with a verse in last week’s Torah portion. (Chapter 10 verse 12): “And now, Israel, what does Hashem your G-d ask of you? Only to see/fear Him, to walk in all His ways, to love Him and to serve Him with all your heart and all your soul”. The Talmud questions the word “only”; is this long list such a simple request? Isn’t it

disingenuous to request from us the relatively simple assignment of seeing and thus fearing Hasher, immediately followed by a string of complex and challenging spiritual demands?

A doting father and mother were tearfully watching their sick son’s vitality drain from him as he lay in bed. His temperature continued to soar. His burning fever robbed him of his appetite; he steadfastly refused the delicious food they put before him as well as all medicine. All their exhortations and pleas were futile. They begged a specialist to come to their home to treat their beloved son. The specialist came and saw that the child’s   prognosis was very serious. He extracted a strong medicine from his briefcase and told the child that he will only ask him to swallow the medicine a single time. Hearing that this was only a one- time request, the child acquiesced and reluctantly sipped a measure of the life giving elixir. As the doctor walked towards the door, the child’s mother burst out crying. “Dr.” she exclaimed, “he has only agreed to take it this one time, what will we do tonight when you’re gone?”

“‘Don’t worry,” the doctor reassured her. “‘Now that he has drunk from this medicine, his appetite will be restored. Once he begins ingesting food, he will regain his appreciation for its taste. Before long you can be assured that he will be willing to take the necessary medicine every day until he is fully recovered”.

With this parable, the Dubna Maggid explains the meaning of our verse about the Torah’s expectation: We are asked “only” to “see” and fear G-d. If we only ‘see and fear’ our Creator  a single time, we will be naturally inclined towards continuing our pathway towards  spiritual growth. We will be primed and ready to see the blessing in living a spiritual life.

Once we experience the sublime joy of ‘seeing’ Hashem and having a heart-to-heart dialogue with Him; once we taste the pleasure of a true Shabbat; once we absorb the self- fulfillment that overtakes every fiber of our being as we extend ourselves to the less fortunate, we will encounter His precious blessings. The allure of tree of knowledge’s artificial stimulants will no longer exert their magnetic draw. At that point, the distinction between the blessing and the curse will be abundantly clear.

This then, is perhaps what Moshe meant at the beginning of our Torah portion. Re’eh, ‘see’ that I present you today with a blessing and a curse. Only after we have seen and  experienced the light and delight of a spiritual life pathway will we be able to make a     crystal clear distinction in our life choice. How true the maxim that “a little light banishes a great deal of darkness.” By infusing our homes with a joyous life in the presence of Hasher, we will ensure that we will always delight in the kosher fruits of our Garden of Eden.

Wishing you a wonderful Shabbos, Rabbi Naftali Reich

 

 

Actions Speak Louder Than Words

 

 

Posted on July 31, 2007 (5767) By Rabbi Chaim Flom | Series: Short Vorts | Level:

 

Beginner

“Our parents never had to tell us not to yell at anyone; we never heard them yell at anyone. Our parents never had to tell us not to speak loshon hora (slanderous speech); we never heard them speak loshon hora”. This was part of Sruly Nadoff’s eulogy for Rabbi Binyamin Nadoff.

“I always thought that if G-d would be a person, G-d would have been Mrs. Nadoff” said a student after Mrs. Nadoff’s funeral.

“You shall… walk in G-d’s ways…” (Divorim 10:12) The Gemara (Sota 14a) says that this means to emulate G-d’s traits.

Actions speak louder than words !!

Have a great Shabbos !!

Rabbi Chaim Flom

Letting Go • Torah.org

 

 

Posted on August 6, 2020 (5780) By Rabbi Mordechai Kamenetzky | Series: Drasha | Level: Beginner

 

In this week’s portion Moshe talks about what was perhaps the most traumatic moment of his career. After spending 40 days and nights on the highest level of spiritual elevation, he returned from Mount Sinai to a scene that filled him with horror. At the foot of the mountain the Jews were reveling around a golden calf.

Naturally Moshe was appalled. Here he was, holding the luchos (tablets), a G-d-given immortal gift, and he faced a nation plunged into an act of idolatry. He smashes the luchos.

But if we analyze the narrative there is an interesting word that Moshe inserts as he describes his actions on that day. “I descended from the mountain and the two tablet were in my hands. Then I saw and behold! You had sinned unto G-d; you made yourselves a molten calf. So I grasped the two luchos and I threw them from my two hands and smashed them in front of your eyes” (Deuteronomy 9:15-17).

Moshe was holding the tablets when descending the mountain. Why did he clutch them before throwing them from his hands? Weren’t they already in his hands?

 

Shouldn’t the verse tell us “Then I saw and behold! You had sinned and you made yourselves a molten calf. So I threw the tablets from my two hands and smashed them in front of your eyes.” Why, and in what way did he grasp them?

A friend of mine told me a story about his great grandfather, a brilliant sage and revered tzadik. Whenever he saw one of his children commit an action that was harmful to their physical or spiritual well-being he would stop them. But this sage knew that stopping a child is not enough. The youngster would need a punishment too, whether it be potch (Yiddish for slap), reprimand, lecture, or the withholding of privileges.

But when a potch or harsh rebuke was due, the rabbi would not give it immediately. He would jot the transgression down in a small notebook and at the end of the week he would approach the young offender. After giving the child a hug and embrace, he reminded the child of the incident and explained to the child that his actions were wrong.

“I should have punished you immediately when I saw you commit your act,” he would say, “but honestly, I was angry then, and my punishment may have been one spurred by anger, not admonition. Now, however, that occurrence is in the past and I am calm. Now I can mete your punishment with a clear head. And you will know that it is given from love, not anger.”

He then proceeded to punish the child in a way that fit the misdeed. Moshe was upset. But he did not want to throw the luchos down in rage. He therefore grabbed them and held them tight before hurling them. Moshe, in his narrative tells us that he seized the luchos before breaking them. He wanted to send a clear message to the revelers below. That the mussar (ethical reprimand) that he was affording with this action was not born out of irrational behavior or in anger.

Before smashing the luchos Moshe embraced them, just as a father hugging a child that he would soon admonish. Because Moshe wanted to tell us that before we let loose, we have to hold tight.

Good Shabbos!

 

Rabbi Mordechai Kamenetzky

On Cue • Torah.org

 

 

Posted on August 2, 2018 (5778) By Rabbi Mordechai Kamenetzky | Series: Drasha | Level: Beginner

 

Not often does G-d Almighty tell anybody to leave him alone. But then again, Moshe isn’t everybody.

This week, Moshe recounts the sad tale of the Golden Calf. Moshe had promised to return from Mount Sinai after receiving the Torah in forty days, but the Jews miscalculated.

According to their calculations, he was late. Fearing that Moshe would never return from  his celestial mission, the Jews made themselves a golden calf and worshipped it while proclaiming, “this is our god that took us out of Egypt.” Obviously, the calculations and miscalculations of the Jewish People are not as simple as they appear on the surface. That, however is an entirely different issue.

I’d like to focus in on the aftermath of the calamity of the Golden Calf. Hashem actually wanted to destroy the Jewish Nation and rebuild a new folk with Moshe, as its patriarchal leader. “Release me,” said G-d, “and I will destroy them and build a new nation from you”

(Deuteronomy 9:14)). Immediately after the words, “release me” Moshe sprung into action. In the Book of Exodus, it details how Moshe pleaded, cajoled, and reasoned with Hashem with a multitude of persuasive arguments that calmed His wrath. The Jews were spared.

What is troubling is Moshe’s chutzpah. Didn’t Hashem specifically tell him, “leave me alone”? What prompted him with the audacity to defy a direct command of Hashem?

Herbert Tenzer served as a distinguished congressman from New York in the 1960s. More importantly, he was an observant Jew who was a proud activist and was instrumental in providing relief for many Holocaust survivors. A few months before his passing, some years ago, he related to me the following story:

The energetic and often outspoken Rabbi Eliezer Silver of  Cincinnati,  Ohio  was  a prominent force in the Vaad Hatzallah Rescue Committee. He worked tirelessly throughout the terrible war years and their aftermath to save and place the victims of Nazi depravity.

In addition to his prominence in the Jewish world, Rabbi Silver enjoyed a personal relationship with the very powerful Senator Robert Taft of Ohio.

Rabbi Silver had a very difficult request that needed much political pressure and persuasion to accomplish. He asked Mr. Tenzer to accompany him to the Senator.

“Shenator Taft!” he exclaimed, mixing his distinct accent in which the s would sound as sh, with a high pitched intoning of emotions. I have a very important and difficult requesht!”

Rabbi Silver went on to plead his case of obtaining a certain number of visas for some refugees who may not have met all the criteria. Senator Taft looked nonchalant and non- committal. The Senator thought for a while then grimaced. He slowly and carefully   stretched his response. “It would be arduous and  burdensome,”  he  began.  “but technically,” he continued, implying all the while that he was not the least bit anxious to get his hands dirty, ” it can be done.”

But Rabbi Silver did not hear anything except the last three words.

 

“IT CAN BE DONE?” He shouted with joy. “SHO DO IT!” Needless to say the stunned Senator got to work immediately and obtained the visas for the beleaguered Jews.

Moshe heard one line from Hashem, “leave me alone, and I will destroy them.” That was   his cue. The Talmud in Berachos explains that hearing those words, Moshe knew that now  it all depended on him. The only way Hashem would destroy His people was if Moshe left him alone. And he didn’t. Moshe badgered, cajoled, and pleaded with the Almighty and we were spared.

My Rebbe once quoted legendary slugger Ted Williams, the last player to achieve a batting average of over .400. “Every player gets one pitch that he definitely can hit. To hit .400, don’t miss that pitch.” Instead of recoiling at the words “release me” or “leave me be,” Moshe saw his pitch. And he hit it awfully hard.

In life there are many cues. This week Moshe teaches his nation that when you get your cue, don’t miss it. Even if it takes a little chutzpah.

Dedicated by B. David & Shani Schreiber in memory of Naomi BasSheva Bas Rav Boruch Yosef of blessed memory

Good Shabbos!

Copyright © 1997 by Rabbi M. Kamenetzky and Project Genesis, Inc.