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ויהי מקץ שנתים ימים

And it was at the end of two years. (41:1)

Yosef was only supposed to be in prison for ten years, because he had spoken lashon hora, slander, against his ten brothers. Why did he stay for two more years? Chazal explain that his reliance on the sar ha’mashkin, chamberlain, bespoke a failing in his level of bitachon, trust in Hashem. An individual of Yosef’s spiritual level knows better than to rely on people. It is all up to Hashem – or nothing. Only the Almighty has the power to save. Indeed, whatever a man catalyzes requires Hashem’s complete assistance. In his sefer Yado Bakol, Horav Eliyahu m’Izmir, raises a…

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אלה מסעי בני ישראל

These are the journeys of Bnei Yisrael. (33:1)

The adage, “Life is a trip,” has greater meaning than one might think. Each of us travels on the journey called life, and, as occurs in many instances, not all travelers have the same experience. One can travel to a wonderful, beautiful vacation spot and still have a miserable experience. The other can go to a stark, cold, uninviting place and still have a great time. Different people have varied experiences as they go through life. For some, the trip is long and quite enjoyable; for others, it might be too short, and not much to write home about. Once,…

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אלה מסעי בני ישראל

These are the journeys of Bnei Yisrael. (33:1)

On a recent trip to Eretz Yisrael, I struck up a conversation with a fellow traveler. He told me that, since it was his first overseas trip, he was planning to savor every moment. He looked forward to the eleven-hour flight as another leg on what was supposed to be a momentous trip. He was so excited that he was keeping track of every moment – from the taxi that picked him up at home until his eventual return in ten days. I felt this was an interesting perspective on travel, which, for most people, is something they must endure…

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ונכבשה הארץ לפני ד' ואחר תשבו והייתם נקים מד' ומישראל

And the Land shall be conquered before Hashem, and then you shall return – then you shall be vindicated before Hashem and from Yisrael. (32:22)

“So what if people do not understand my lofty goals?”  “Since when must I explain myself to people?” “As long as I satisfy Hashem, is that not what is important?” It is statements such as these, with the attitude of arrogance that accompanies them, that get people into trouble. The end does not justify the means. One must act in a manner that does not incur public suspicion of impropriety. Everything we do must be above board, maintaining sufficient transparency to withstand the greatest scrutiny. There is a well-known Teshuvos Chasam Sofer (6: Likutim 59) in which the revered Rav…

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ויאמר אליהם משה החייתם כל נקבה. הן הנה היו לבני ישראל בדבר בלעם למסר מעל בד' על דבר פעור

Moshe said to them: Did you let every female live? Behold It was they who caused Bnei Yisrael by the word of Bilaam, to commit a betrayal against Hashem regarding the matter of Pe’or. (31:15,16)

It is said how the most well-meaning – albeit quite insecure – leaders of factions of the religious Jewish community who call themselves Orthodox, but have yet to prove it, fall prey to the double-edged sword of Jew/non-Jew relationships. One cannot sufficiently emphasize how the blandishments of the non-Jewish society in which we live have had a disastrous influence on the religious vitality and continuity of our People. One need only to take a stroll outside of the shelter of the observant Jewish community to observe the downward spiral of Jewish literacy and commitment. The staggering rate of intermarriage is…

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החלצו מאתכם אנשים לצבא ויהיו על מדין לתת נקמת ד' במדין

Arm men from among yourselves for the legion that they be against Midyan that they may inflict Hashem’s vengeance against Midyan. (31:3)

When the Jewish army went into battle, it was unlike any other national army. Horav Mordechai Druk, Shlita, notes the apparent differences between our army and the armies of the nations of the world. Moshe Rabbeinu did not lead the Jewish army in a war of retribution against Midyan because he had benefitted from the land of Midyan years earlier when he escaped Egypt. Clearly, such a moral compass is unlikely to be found in any other nation: a leader to choose not to lead against a sworn enemy because he owes them hakoras hatov, a sense of gratitude, is…

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והאמין בד' ויחשביה לו צדקה

And he trusted in Hashem, and He reckoned it to him as righteousness. (15:6)

Rashi notes that, concerning Hashem’s promise to Avraham that he would be blessed with offspring, the Patriarch did not ask for a sign. Concerning the promise that he would take possession of Eretz Yisrael, Avraham Avinu asked, Bama eida, “Whereby shall I know?” requesting a sign from Above that he would inherit it. Why did the Patriarch ask for affirmation regarding the Land and not regarding the offspring? Horav Yitzchak Volozhiner, zl, explains this with an analogy that goes to the very crux of the issue which continues to haunt us until this very day. A king was once traveling…

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ויאמר מלך סדם אל אברם תן לי הנפש והרכוש קח לך... אם מחוט ועד שרוך נעל ואם אקח מכל אשר לך ולא תאמר אני העשרתי את אברם

The King of Sodom said to Avram, “Give me the people and take the possessions for yourself…” If so much as a thread or a shoe strap; or if I will take from anything that is yours! So you shall not say, “It is I who have made Avram wealthy.” (14:21,23)

Avraham Avinu was the victor in the war, and to the victor go the spoils. The king of Sodom agreed to give him whatever material booty he requested, as long as he left the people. Avraham replied that he could keep his money: “Hashem has promised to make me rich.” As Rashi explains, “I do not need you to sustain me. Hashem takes care of His own. It is a nice speech, a wonderful and magnanimous gesture on the part of the Patriarch, but he was not receiving a gift from the king of Sodom. He was receiving the spoils…

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ויהי ריב בין רעי מקנה אברם ובין רעי מקנה לוט... ויאמר אברם אל לוט אל נא תהי מריבה ביני ובינך... הפרד נא מעלי

And there was quarreling between the herdsmen of Avram’s livestock and the herdsmen of Lot’s livestock… so Avram said to Lot, “Please let there be no strife between me and you… please separate from me.” (13:7, 8, 9)

Avraham Avinu spent a lifetime reaching out to the uninitiated, regardless of their beliefs. To Avraham, the most entrenched pagan was a person who could, and should be reached. Together with his wife, Sarah Imeinu, they converted thousands to monotheism. If so, why is it specifically his nephew, Lot, a person for whom he cared, that Avraham asked to leave his presence? What was Lot’s transgression? Petty theft from the fields of others was without a doubt inappropriate behavior, but did it warrant a complete break in their relationship? What about teshuvah, repentance? Avraham made the attempt to convince everyone…

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ויהי ריב בין רעי מקנה אברם ובין רעי מקנה לוט

And there was a quarrel between the herdsmen of Avram’s livestock, and the herdsmen of Lot’s livestock. (13:7)

Avraham Avinu’s cattle went out with their mouths muzzled, specifically so that they would not eat what did not belong to him. Lot did not seem to maintain this stringency. His animals ate whenever and wherever they pleased. This caused friction between the two. As a result, Avraham asked Lot to separate from him, to choose any area that he pleased, and he would go elsewhere. This way they could remain “friends,” and Lot could do as he pleased without suffering the pain and rebuke. Rav Yosef B’chor Shor explains further that Avraham was concerned, “What would the neighbors say…

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