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שמח זבולן בצאתך ויששכר באהליך

“Rejoice, O Zevulun, in your excursions, and Yissachar in your tents.” (33:18)

Horav Yehudah Tzadakah, z.l., was known for his incredible diligence in Torah study. In his youth, he would spend his day studying in the yeshivah bais ha’medrash, and at night he would go to the Beer Sheva shul and study through the early hours of the morning. In his later years, one of his grandsons asked why he chose this specific shul. He explained that the shamashim, caretakers, of the various shuls were frugal and limited the amount of kerosene used for the lamps. The shamash at the Beer Sheva shul, however, did not spare any kerosene, giving as much…

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ויברך אלקים את יום השביעי ויקדש אתו

“G-d blessed the seventh day and sanctified it.” (2:3)

he average person understands the negative aspect of Shabbos, the various acts of labor that are forbidden. What about the positive side of Shabbos? How does one “celebrate” Shabbos? How does one act “Shabbosdik”? We all know that one is required to have an oneg Shabbos. What does “oneg,” enjoyment, mean? Horav Sholom Schwadron, z.l., contends that the idea of oneg Shabbos can have many definitions, based upon the individual and his religious/spiritual perspective. Some will enjoy Shabbos on a spiritual plane, with Torah and tefillah, heightened Torah study and prayer. Others will enjoy its physical/material aspect either through relaxation, sleep and peace of mind. Alternatively, is the individual who…

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And by all the strong hand and awesome power that Moshe performed before the eyes of all Yisrael. (34:12)

And so ends the Torah.  Moshe Rabbeinu, the greatest leader of Klal Yisrael dies, and nothing is known of his grave.  We have no place to  go to say Tehillim.  What is left over from Moshe? With what do we memorialize him?  His glory for all time is “van vag rat,” “that which Moshe performed.”  The memory of Moshe is his achievement.  The things that he did, his great accomplishment, that is his greatest glory.  We respect the dead–but we venerate the living.  By not revealing the site of Moshe’s grave, the Torah implies the significance of his life. Horav…

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From His right hand He presented a fiery Torah to them. (33:2)

Rashi explains that Hashem presented the  Torah  to Klal Yisrael accompanied by a display of fire and lightning.  The Sifri infers from this pasuk that Torah is analogous to fire.  The nature of fire is such that if a man draws too close to it, he will be burnt. If  he moves too far away, he will be cold. Similarly,  a man can warm himself against the fire which emanates from talmidei chachamim.  We live in a cold, uncaring world.  To exist, we need the warmth of the Torah as our spiritual leaders teach it to us. In order to…

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“And the father-in-law of Moshe said to him, ‘The thing that you do is not good. You will surely become worn out – you as well as this people that is with you… Now listen to my voice. I will advise you and may Hashem be with you.'” (18:17,18)

Yisro, Moshe’s father-in-law, gave him advice which was included in the Torah, setting the standard for the entire judicial system in Klal Yisrael. Was this advice so unique that Moshe could not have thought of it? Why did Moshe not suggest appointing officers for individual groups? What happened to the zekeinim, elders, who probably had served as magistrates in Egypt? Horav Avigdor Miller, Shlita, establishes two reasons for Moshe’s initial reluctance to employing the old system – in which appointed magistrates rendered decisions instead of Moshe himself. First, the original code of laws had been based primarily upon human logic,…

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“And Eisav took his wives… and all the members of his household… and went to a land because of Yaakov his brother.” (36:6)

The commentators suggest a number of reasons that Eisav suddenly decided to separate from Yaakov. Some of them posit that pure greed motivated this decision. He felt the land could not support him in the style to which he had become accustomed. Horav S.R. Hirsch, zl, contends that Eisav’s decision was a pragmatic one; he could not tolerate Yaakov’s presence. Despite their newfound relationship, the moral gulf that existed between them was loathsome for Eisav. He simply could not cope with his brother’s lifestyle. These various explanations notwithstanding, we still must address the reason that Eisav left. Why could he…

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“And Yehudah approached him and said, ‘If you please, my master, may your servant speak a word?'” (44:18)

Rashi views Yehudah’s opening statement as blunt and provocative. Yehudah was telling Yosef that if he did not release Binyamin, dire consequences would ensue. If necessary, Yehudah was prepared to wage war against Yosef and his country in order to effect Binyamin’s release from captivity. What happened? Yehudah seems to have undergone a remarkable personality change. In his previous encounter with Yosef, Yehudah appeared to be a meek, simple person, imploring Yosef to exercise his good graces towards them. Suddenly, Yehudah had become the mighty statesman, who threatened to wage war and heap disaster upon Egypt if he did not…

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“And she conceived again and bore a son and she said ‘This time I thank Hahsem,’ therefore she called his name Yehudah.” (29:35)

The Talmud Brachos 7b comments that from the beginning of Creation there had never been a person who thanked Hashem until Leah. Leah was the originator of the “official” sense of gratitude one should express for the good Hahsem accords us. This does not seem consistent with the text in Parashas Chayei Sarah (4:52), where we note that upon securing Rivkah as a mate for Yitzchak, Eliezer bowed down in recognition to Hashem for providing Rivkah for Yitzchak. Why do Chazal attribute the distinction to Leah of being the first to offer gratitude? Horav Meir Bergman, Shlita, distinguishes between bowing…

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“And he (Yaakov) also loved Rachel, more than Leah.” (29:30)

Horav S.R. Hirsch, zl, notes the significance of the fact that Klal Yisrael was uniquely formed from two mothers who differed as much in character as in appearance. Leah was the one who felt herself placed somewhat in the background. Yet, she was chosen by Hashem to be the principal ancestress of His people. Her hope was to succeed in receiving mutual love from her husband, by virtue of being the requiem wife and mother. Always happy, she calmly accepted the vicissitudes of life’s challenges. With every child, she hoped to add to the foundation of love, admiration and respect…

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“And tachash skins and shittim wood.” (25:5)

Rashi says that the Mishkan, its vessels, and the priestly garments were made from thirteen types of raw materials. When we count the materials, however, we find that there were actually fifteen. The commentators offer a number of explanations to reconcile this disparity. Interestingly, Rashi questions the desert origin of two of these materials. Rashi specifically wonders how Bnei Yisrael were able to obtain the shittim wood and the tachash skins in the desert. He explains that Yaakov Avinu brought the shittim wood to Egypt for the sole purpose of using it in the future Mishkan. The tachash was a…

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