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איש כי ידור נדר לד' או השבע שבועה לאסר אסר על נפשו לא יחל דברו ככל היוצא מפיו יעשה

If a man will take a vow to Hashem or swear an oath to establish a prohibition upon himself, he shall not desecrate his word; according to whatever comes from his mouth shall he do. (30:3)

Rashi teaches that vows and oaths apply only when one seeks to render prohibitive that which is permitted. One cannot, however, utilize oaths and vows to permit that which is forbidden. Horav Meir Shapiro, zl, was an individual known by many titles, one of which was Lubliner Rav. He followed a long line of distinguished rabbonim, one of whom was the famous Maharshal who preceded him by four centuries. The Maharshal was a formidable gadol, a talmid chacham, Torah scholar without peer, and a Kabbalist of great renown. The following story was often related by Rav Meir Shapiro. He had…

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אל תירא אברם אנכי מגן לך שכרך הרבה מאד

Fear not Avram, I am a shield for you; your reward is very great. (15:1)

Hashem promises those who fulfill His mitzvos that they will be rewarded commensurate with their good deeds. We understand, of course, the rule of schar b’hai alma leka, “reward does not apply to This World.” The ultimate reward that one will receive will materialize in the World of Truth, Olam Habba. The Ben Ish Chai questions this rule. We are all aware of the Torah’s injunction that a Jewish worker be paid on the day that he completes his work. B’yomo titein scharo, if one is hired for day work, he must be reimbursed for his work at the end…

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ויאמר אברם אל לוט אל נא תהי מריבה ביני וביניך... הפרד נא מעלי

So Avram said to Lot, “Please let there be no strife between me and you… please separate from me.” (12:8,9)

Chazal teach us that maasei Avos siman labanim, “The actions of the Fathers are a sign for the sons.” The Torah is teaching us that the varied approaches to life’s challenges encountered by the Patriarchs serve as a portent and guide for their descendants to follow and emulate. They are teaching us the correct path to take upon confronting similar situations. Clearly, as in all “maps,” it takes the educated and discerning eye of a teacher to explain the meaning of various actions, the underlying reason for taking such action, and the lessons to be derived. This brings us to…

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לך לך מארצך

Go you from your land. (12:1)

Two Avos, Patriarchs, left their homeland – Avraham Avinu and Yaakov Avinu. The Torah uses “different” vernacular in describing their respective departures. Avraham is to lech lecha, leave, go, while concerning Yaakov, the Torah writes, va’yeitzei, “And he (Yaakov) went out.” Rashi comments that when a tzaddik, righteous person, leaves a place, it makes an impression. He impacts the city’s beauty, glory and luster. Why does the Torah choose to make Yaakov’s departure impactive, while Avraham’s departure seems more like an escape, as if no one really cared? The Chasam Sofer, zl, distinguishes between the communities that hosted Avraham and…

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לך לך מארצך וממולדתך ומבית אביך

Go from your land and your birthplace and from your father’s home. (12:1)

Hashem’s command to Avraham Avinu, instructing him to leave his present surroundings is “stretched” out a bit. The Torah emphasizes the various phases of his departure: his land, his birthplace, his father’s home. The Mizrachi suggests that the purpose in this emphasis was that the Patriarch would digest all that he was abandoning. It was not just his land; it was also his birthplace, and his father’s home. Uhr Casdim meant a lot to Avraham. To leave was to forsake a major part of his past. He had a history in Uhr Casdim. The purpose of this detail was to…

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לך לך מארצך וממולדתך... ואעשך לגוי גדול

Go from your land and your birth place… And I will make of you a great nation. (12:1)

The Talmud Rosh Hashanah 16b teaches that four things can nullify the unfavorable decree against an individual: Charity; prayer with tzeakah, crying out; changing one’s name; change of action, or changing his way of life. The Talmud cites a fifth possible way to overturn an evil decree: a change of place. They support this idea with the pasuk: “Go from your land,” which is followed up, “I will make of you a great nation.” This indicates that, in his new location, Avraham Avinu would finally be blessed with a son, the precursor of a great nation. Rashi quotes the Midrash…

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ויעמד בין המתים ובין החיים ותעצר המגפה

He (Aharon HaKohen) stood between the dead and the living, and the plague stopped. (17:13)

Literally, Aharon stood between the dead and the living. The Baba Sali suggests that this pasuk refers to Aharon’s advocacy on behalf of the living, rather than his standing between them and preventing the Malach Ha’Maves, Angel of Death, from completing his mission. Aharon prayed to Hashem concerning the distinction between the living and those who have passed from this world. The living have the opportunity to serve Hashem, study His Torah and observe His mitzvos. The dead no longer have this opportunity: Lo ha’meisim yehallelu Kah, “Neither the dead can praise G-d” (Tehillim 116:7). This is how Aharon was…

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ויחר למשה מאד

This distressed Moshe greatly. (16:15)

Moshe Rabbeinu had just experienced the nadir of chutzpah: Korach and his rebels had openly defied his authority. When Klal Yisrael’s leader, the individual who had led the nation out of bondage, asked them to appear before him with their grievances, they flatly refused. That was, however, not all. They read off a list of concocted complaints which were blatantly false. Talk about chutzpah. They referred to Egypt, the country that had enslaved them for over two centuries as, “the land of milk and honey.” Egypt – not Eretz Yisrael! They laced into Moshe for the sin of the meraglim,…

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ויקח קרח בן יצהר בן קהת בן לוי

And Korach ben Yitzhar ben Kehas ben Levi separated himself. (16:1)

The Midrash Tanchuma observes that Yaakov Avinu’s name is glaringly omitted from Korach’s lineage. The Midrash says that it was by design, so that Yaakov’s name not be included together with that of Korach. The mere thought of dispute distances Yaakov Avinu from these people. This reverts back to bircas Yaakov, the blessings the Patriarch gave his sons shortly before his death. He said, B’sodam al teichad kevodi, “Into their conspiracy may my soul not enter!” (Bereishis 49:6). This refers to the Korach controversy. Did it mean that much to Yaakov not to have his name included with these miscreants?…

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ואון בן פלת

And On ben Peles. (16:1)

Chazal teach that On ben Peles, one of Korach’s early supporters, was destined to suffer the same bitter end that befell Korach and his mutinous followers. It was his wife that saved him. First, she attempted to bring him to his senses, claiming that he was in a lose-lose situation. Whether Moshe Rabbeinu persevered or Korach succeeded, On ben Peles was not going to become the leader of the nation. He was going to be a lackey, regardless of who triumphed. So, why did he get involved? The problem was that On ben Peles had committed himself and was a…

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