Month: January 2001

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vayechi (5761)

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Parshas Vayechi (5761)
by Mordechai Dolinsky

Our Parsha and likewise sefer Beraish ends with the Shvatim petitioning Yosef for forgiveness.  The reply to the request is not related by the Chumash.  His weeping can be interpreted as sadness that they even felt a need to ask.  To the contrary, in Rabbeinu BiChaye and likewise reflected in the Or HaChayim is that Yosef did not forgive his brothers!!

With regard to monetary manners conscientious people practice caution not to inflict damage or financial loss to others.  If they did, they see to it to rectify the damage they caused.  Likewise, the victim would expect to be recompensed and would not forgo payment unless the case was pleaded in a way that he could come to terms with himself and see his way to forgive without receiving payment.

With regard to hurting another’s feelings through verbal abuse or action, it should be related to in the same manner as monetary loss.  Unfortunately, it is common to find today that this is not the practice.

People are lacking in the awareness of the sensitivity to the feelings of others and often lack the necessary caution not to hurt others.   If they do, often it is not properly rectified.  Also, the victim feels pressured to express forgiveness even though the hurt is still intensively imbedded in his heart.  The procedure of asking forgiveness often resembles the mitzvah of Pidyon HaBen with each party “performing” the prearranged “roles and lines”.

A lot of thought and precaution should be exercised not to hurt others.  If one does hurt he should seriously plead his case for forgiveness.  The hurt victim shouldn’t feel intimidated to show forgiveness unless he has found a place in his heart to do so.

Yosef with all the love and feelings his had for his brothers could not find a true place in his heart to really forgive them.  By upgrading our relationships we will bring tremendous bracha to our lives and all Klal Yisroel.

Shmos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Mishpatim (5761)

BS”D

Parshas Mishpatim (5761)
By Mordechai Dolinsky

Immediately following an account of the greatest event in the history of the world, – the presentation of the Torah on Har Sinai, comes the parsha of Mishpatim, – laws concerning monetary matters. The placement of this parsha in itself has a clear message of importance of the subject manner. This message really goes back to the times of Noah and the dor hamabul, which we find that the fate of the flood was sealed because of their improper monetary practices.
In terms of actually living up to our monetary obligations, there presents a big challenge as is with anything that is of true value in this world. There are multitudinous areas in monetary matters that despite its extreme importance, there is carelessness in its fulfillment, unfortunately. Often this is due to the simple lack of knowledge, realization or insight that there are common everyday situations that enter the realm of Mishpatim.
One of our great torah leaders (R’ Yisroel Salanter?) was walking in the company with a few others – all donning the then popular silk top hats. These hats contained a hard steel bar in the inside to keep it taut. While walking there was a sudden gust of wind and the godol clasped his hat and instructed those with him to do likewise in order to prevent their own hats from blowing off and causing unintentional damage to other objects by the impact of the falling hat. Explaining himself, he applied the principle of the gemmorah “if a person places his stone, knife or bundle on his roof (head), and it was blown off by a normal wind, he is held responsible”. Some interpreted this application was said in jest, however, he really was quite serious. This was just his point – applying the principles of mishpatim to practical applications of ordinary day occurrences.
To be guilty of creating a bor, a hole that is an obstacle in a public thoroughfare; one may think he has to bring a drill press, or jackhammer and dig on a main street. The truth however is, a bor is created by one carelessly extending his feet in the isle of the bus.
Another example is when one borrows a pen and while thinking of what to write, chews on the tip. This is what is to be understood by the transgression of helping oneself to something without the permission of the owner, for the pen was surely not given to be chewed upon. The same can be applied to leaning back on the two hind legs of a borrowed chair; or leaning on the glass of a store showcase.
Consequent to bringing to the attention of businessmen that a certain practice he is doing is in fact cheating – thusly stealing, ones attempt to justify himself very often is – “this is the essence of business.”
How often do people help themselves to seforim from old shuls where they rationalize is that they will make better use of the seforim than where they currently are. Can you imagine learning Baba-Kama from a stolen gemorrah J!
The point here to developing an awareness and sensitivity to be on constant guard for possible violations and this will surely bring a special blessing for all Clal Yisroel and ourselves.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vayigash (5761)

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Parshas Vayigash (5761)
by Mordechai Dolinsky

Perhaps the most dramatic scene in the Chumash and maybe in the history of the world was the moment Yosef revealed his true identity to his brothers.  It wasn’t only the shock that this Egyptian monarch was their brother but even more was the realization that Yosef’s dreams were actually a true prophecy.  He was truly Divinely destined to be above them and to be their ruler. The realization of living in such error and deception with such twisted and wrong conceptions that led them to radical conclusions and actions, bringing them to the brink of actually executing him, was devastating.  It isn’t possible to comprehend the mental anguish these great giants and searchers of the truth suffered when shocked in to the reality of having made such an awesome blunder and having been so mistaken and far from the truth.

Just a side thought—when Yosef served them the meal and sat them in the order of their birth and maternal connection, it could very well be he was presenting them with a less painful opportunity to realize the truth.  If they would have had the right mindset, having Yosef on their minds, there was sufficient material to grasp the truth.  Firstly, Yosef’s dreams of ruling over them. Also his appearance was not so radically different with his newly acquired beard that it was not possible to recognize him.  Putting all the factors together might have brought them to the truth, thus having the opportunity of having the revelation without the tremendous ‘tzaar’ of the shock.

The truth is now “out” and it is indeed the Divine Will that Yosef should be the ruler, malchus, presiding not just over the Egyptians but also over his brothers and, yes, even over his father.  Although we cannot fathom the Divine purpose for this in its entirety, there is one reason in the Chumash itself that is not noticed or properly understood.  46;33/4:… When Pharaoh summons you and says what is your occupation then you should say your servants have been cattlemen from our youth until now both we and our forefathers so that you may settle in the land of Goshen, every shepherd is an abomination to Egypt.”   The family is about to be introduced to the most powerful leader in the world and they have to stay temporarily in his country.  They happen to have an occupation that is an absolute abomination, do you have to tell this to him?  It is as though they were saying—yes we are cannibals, we kill and eat people and sell the meat—absolutely revolting.  Did you have to tell him?  “Yes, we all do it, we and our forefathers, all preoccupy ourselves with this revolting abomination.”  If Yosef wasn’t in the position he was, to suggest such an outrageous program would have surely been rejected.  It was only from the shock of the revelation that Yosef was destined to rule over them, did they cooperate with him.

HaShem entrusted Yosef to set up and arrange Bnei Yisroel in the galus which was now to transpire in Egypt.  He had this awesome responsibility to set it up in a way that should be the most beneficial and advantageous for Bnei Yisroel.  This was meant for Egypt and also as a role model for any other galus that Klal Yisroel might have to encounter in the future.  The imperative key to success is isolation from the goyim.

The climax of this long, treacherous drama starting from the early dreams of Yosef was to bring us to this point that Yosef should institute and teach us isolation.  It isn’t always pleasant—it is sometimes difficult and sometimes embarrassing (as with the brothers of Yosef in Egypt), and it isn’t always what we want.

(Bamidbar 23:9): “Hain Am Livodod Yishkon”  —  “Behold it is a nation that will dwell in solitude”.  We should merit seeing the end of this galus sooner than now—amen v’amen.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Mikaitz (5761)

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Parshas Mikaitz (5761)
By Mordechai Dolinsky

We find in Chazal the great tzaddik Yosef is criticized for requesting of the Sar HaMashkim to assist him and to be remembered. It is difficult to understand what was so wrong.

This is the parsha of the big ‘yeshua’ of Yosef HaTzaddik.  It is amazing that the whole redemption evolved from the devastating catastrophes that he was afflicted with.  Every step in the anguish fit together as the building blocks of the great salvation.  Yet for sure the ‘yeshua’ was a magnificent manifestation of great miracles.  The great heights of salvation in his promotion to royalty were surely above all “natural” occurrences or expectations.  To begin with the fact that Pharaoh was affected as he was by the dream was itself a miracle.  There was nothing in the nature of the dreams as we find in horror-filled nightmares, that should have caused such a traumatic reaction.

Why didn’t Pharaoh accept the interpretations of the Egyptian experts?  What was the factor that motivated him to accept the interpretation of Yosef with such complete confidence?

The most amazing miracle is grossly overlooked.  The greatest amount of awe and respect Pharaoh acquired towards Yosef for his brilliant interpretation of the dreams can’t account for appointing him and awarding him absolute rule of the nation.

The devastating experiences Yosef went through being sold by his brothers and what preceded it were clearly steps that lead up to the awesome ‘yeshua’.

The unbelievably degrading experience with the wife of Potifar was an unmistakably clear stepping stone to the ‘yeshua’.

The proper outlook and attitude, the true “ovaid HaShem” and “baal bitachon” have when confronted by an undesirable experience is that this unpleasantness is from Hashem, for his benefit, his welfare and ultimate good.  He takes what seems “bad” and looks at it positively by understanding that HaShem has his benefit in mind.  It is surely commendable to see and understand events in this vein.  There are individuals, however, who are way above this and don’t have to overhaul and convert the seemingly “bad” events.  Their clarity and conviction of HaShem as consistently being the pure “maitiv” is so vivid that they see everything only as the pure “hatava” that it is.

Yosef saw, understood, and appreciated the fact that everything was pure goodness and there was no place for making any requests for help.

Sometimes we can see the unraveling of the events before our eyes like a picture emerging from a Polaroid as the pure goodness becomes apparent.

HaShem, open our eyes, we want to always understand and appreciate.

January 2001
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