Category: Weekly Parsha

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Acharei – Kedoshim (5761)

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Parshas Acharei – Kedoshim (5761)
By Mordechai Dolinsky

In our sedra we have the avoda of Yom Kippur and the parsha of ‘arayos’ which seemingly aren’t really related.  As it turns out this is the portion read on the holiest of days. On this day that is most dedicated and devoted to teshuva it is surely understandable that we read from the Torah an area that poses such a prominent and difficult test to Klal Yisroel and the world at large.

This week we also read parshas Kedoshim Tihiyu—as it is a double sedra.  It is puzzling that the break between aliyos is not between the two parshios.  There is a message here—that there is a strong connection in the subject matter between the two.

Rashi explains that Kedoshim pertains specificially to matters of arayos.  By exercising care not to transgress this area of sin, we are creating a kedusha within ourselves.  This is a tremendous new insight and perspective.  Keeping away from sin we would say should leave us at the most at “square one”, nothing accomplished, nothing achieved, just saved from a blemish.

This is truly a secret of the universe, success in overcoming temptation in this area is creating, building and accomplishing.  The Medrash Rabba in our sedra (23:9) explains that all the awesome miracles that transpired to Yosef HaTzaddik, putting him in the royal position he was in, all came about from his abstaining from sinning with the wife of Potifar.  The Medrash shows in detail how each organ and part of his body was blessed from its specific test.

This lesson has specific significance to us in this generation that we have been exposed to difficult tests in this area.  HaShem has presented us with a tremendous opportunity for accomplishment.  It is inspiring to know that every attempt to exercise self-control brings concrete growth and unlimited blessings.

Vayikra Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vayikra (5761)

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Parshas Vayikra (5761)
By Mordechai Dolinsky

The Chazal had grounds to presume that the time of fulfillment of the mitzvah of retelling the miracles of Yetzias Mitzrayim starts from the beginning of Nissan, and it is only from a special limud that we know that the technical mitzvah is confined to the night of Pesach.  From this we can see that the two weeks prior to Pesach is also a time one can soak in the emunah.  It is therefore very beneficial to devote time every day to connect to the Yetzias Mitzrayim.  One should set aside time to study medrashim and read material on this subject.

With our parsha of VaYikra we are entering the world of korbonos.  As we find with many areas of the dinim of the Torah even though they are a “gezairas hakasuv” there are many lessons we can derive from them.  There is an aspect of the laws of the korban olah which I am amazed by that I would like to share.  We find in Mesechtas Tomid (31) the Torah prescribes a definite order of how the body of the slaughtered bull is dissected.

We start with the head – then to the four bottoms of the legs (front and back) – then to the two front forelegs – this is followed by the hind right leg – the chest – the right side – the left side – the rump – and then the hind leg.  The reason for this order surely has great significance and I will leave it presently as food for thought.

We also find an interesting order in the sequence of how the blood is circulated to the body.  The four major arteries spread out to the right side of the brain, the right hand, the left side of the brain and the left hand and to the lower part of the body and the two feet.  On the return trip the right side of the brain together with the right hand, the left side of the brain, then the left hand, and the lower part of the body including the two feet.  There is likewise some interesting significance to this.
Have a wonderful Shabbos.

Shmos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vayakhail-Pekudei – Parshas HaChodesh (5761)

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Parshas Vayakhail-Pekudei-Parshas HaChodesh (5761)
By Mordechai Dolinsky

Our Parsha has the construction of the Mishkan. We are accustomed to the understanding of the concept that the Bais HaMikdash was located at the “Shaar HaShomayim”, the holiest place in the universe. The dimensions of the Bais HaMikdash were given by HaShem to match the corresponding locations. The concept of the Mishkan is similar except that it was temporary. This, however, is obviously not the case since its main function was to serve the travels of Klal Yisroel. This shows that it is diametrically opposed to the concept of the significance of the Bais HaMikdash whose kedusha connects with its parallel in its permanent location.

The Mishkan performs its function not only away from the Makom HaMikdash, away from Yerushalayim, and not even in Eretz Yisroel!! When the Mishkan is set up there is a Kodesh Kadashim in Chutz LaAretz.

The subject of the Bais HaMikdash and Mishkan are dealing with matters of kedusha and Shechina, the depths of which are way beyond our scope of understanding. There is, however, an extremely vital lesson that can be derived from the simplicity of this phenomenon.

The order of creation, of how HaShem established the world, there is a special main location or “headquarters” for the Shechina. The Chazal say that this is compared to the human anatomy that the main life-source is encamped in the head and from there, spreads to the whole body.

HaShem, however, made the possibility that on every centimeter of this earth one has the potential to connect with the essence of Hashem and the Shechina.

The same concept applies to time zones. There are special times that contain kedusha and pour forth special spiritual strengths. One has, however, the potential power to tune in always to these “hashpaos”.

We are now on the verge of sending away the month of Adar with its special merit of simcha. Yet we can still hold on to these blessings of joy—“tov lev mishteh tamid”. Through the right mental frame of mind and positive outlook one will have perpetual joy.

A wonderful Shabbos and a wonderful Chodesh.

Shmos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Terumah (Parshas Zachor) 5761

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Parshas Terumah (Parshas Zachor) 5761
By Mordechai Dolinsky

In our parsha amongst the commandments of the Mishkan we have the menorah. From its function as a giver of light we can see the extreme magnitude of its importance. Light represents clarity, revelation of the truth.

The specifications of the kaylim, although pure commandments, have lessons. The construction must be done with the utmost precision to the contrast to the lessons, which are open to originality.

The Menorah contained goblets, knobs, and flowers. Perhaps we can say the cups represent the trait of being a “mushpah”; the ability and the yearning to be a receiver of attitudes and knowledge. The flowers are at the other end of the spectrum, the trait of producing and giving out. Both traits although opposites are vital and of the utmost importance. The knob, a circle, represents the ability to have and use both, appropriately.

Now for a thought on Parshas Zachor. Amalek, besides being an actual wicked nation is also a form of evilness that can be a mental attitude or action. Unfortunately any human is vulnerable to this even a member of Klal Yisroel. What exactly this trait is, is open to speculation and it is imperative for us to try to pin-point and understand it.

Perhaps the most important objective as humans is to use our mental abilities to the utmost that all our endeavors make logical sense. We might not always succeed in this but at least it must be out goal. Sometime we witness an individual or group doing things that do not make any sense; they make no attempt to make use of mental capacities or capabilities. To be guilty of this is an atrocity of the worst nature.

Amalek of old was guilty of this likewise was Haman, Hitler, and the cruel contemporaries. Unfortunately, we might find this shortcoming even among ourselves.

Have we bulls-eyed on the essence of Amalek?

We should be zochech to see its complete eradication and the ultimate of giluy HaShem through Mashiach Tzidkainu.

Shmos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Beshalach (5761)

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Parshas Beshalach (5761)
by Mordechai Dolinsky

The Shira we have in this week’s sedra is a unique, intensive expression of the highest level of praise to Hashem.  This was the consequence of the peek of inspiration resulting from the awesome Krias Yam Suf experience.  The revelation of malchus Shmayim which emerged from the sequence of events brought Moshe and Klal Yisroel to a high level of ruach hakodesh and prophesy; the words of the Shira emenated from their hearts and lips.

Understanding the Shira in this proper perspective makes it quite puzzling as to why these significant passages were included in the daily morning psukai di’zimra.  It should at least bring us to the realization that we have to somehow relate to the Krias Yam Suf with some level of true inspiration of the event.  Through trying to visualize the scene we attempt to relive it as our own experience.

Along with the insight of the importance of the Shira also comes the realization of the necessity to concentrate on its contents and delve into its meaning.

In simplicity it seems like the Shira is the flow of different thoughts woven together, however by carefully observing we can be enlightened to seven major themes.

The raising of the glory of Hashem
Ki Gaoh Ga-ah
Ze Keili Vianveyhu
Elokai Avi Va-aromemenhu

(For each theme there are a considerable amount of examples.  However due to technical reasons it is difficult to enumerate all so I will just give samples of each and I hope this will serve as an opening for the others to be discovered).

Hashem destroys the enemies
Yemincha Hashem Tiratz Oyaiv
Taharos Komecha

The wicked intent of the Egyptians
Omar Oyaiv Erdof
Asig
Achalek Shalal

The hardening of the waters
Biruach apecha neermu mayim
Kimo Ned Nozlim

5.  The drowning of the Egyptians
Soos Virochbo Rama Bayam
Markivos Paroh Vicheilo Yoro Bayam

The resulting fear of the Goyim
Shomu Amim Yirgozun
Chil Achaz Yoshvai Pilashes
Oz Nivhalu Alufei Edom

The supreme Geulas Yisroel
Naihalta Biozcho El Nivei Kodshecha
Tivieimo Visitaeimo Behar Nachalascha

We should all generate the strengthening of the foundations of our emuna from the Parsha.  It should be a source of inspiration for us in these trying times and we should very shortly see the glory of Hashem revealed forever.

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)

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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.

Berashis Weekly Parsha Rabbi Mordechai Dolinsky

Parshas VaYishlach (5761)

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Parshas VaYishlach (5761)
by Mordechai Dolinsky

In our Parsha we have the awesome, frightening rendezvous of Yaakov Avinu and his hate laden revengeful, all-powerful brother, Esav.  Esav made a strong commitment to destroy; the concern of a pending catastrophe was real.  However, Yaakov and his family came through this terrifying ordeal unharmed.  What caused the change in Esav’s wicked program?  Could it have possibly been (32:15) “The she goats and the he goats; the ewes and the rams”.  Did the years and years of his bursting with boiling venom disappear with the gift of “nursing camels and their young; the cows and the bulls”?  Can the terrible animosity dissipate with the “she donkeys and the he donkeys”?  Something tremendous and awesome, yet subtle and unassuming, transpired; where and what was it?

The Pasuk (33:3) relates that Yaakov bowed to Esav seven times.  His sons, the shvatim, also bowed and were looked upon by Hashem with dissatisfaction for this act.  Yet, strangely enough, Yaakov Avinu was not criticized.

The sefer Nefesh HaChayim (shaar 3:!2) states that by establishing and concentrating in one’s heart the principle of the supremacy of HaShem, that there is nothing in the world with any intrinsic significance except HaShem and His power, one can unshackle himself from any potential threat of danger.  The power and strength of this protection is in correlation to the strength of one’s ability to focus on this thought.

The Vilna Gaon explains that the success of Queen Esther was due to the control she exercised over Achashverosh by concetrating on this principle.  While appearing to appease the king and appealing for his pity, her mind was involved in concentrating on “ein od milvado”.  HaShem is the Supreme Ruler, He is everywhere and controls everything.  “You Achashverosh don’t have any real power or existence”.  She was actually exercising control over him, which was determined by the intensity of her ability to focus on this true realization.

The extreme difficulty with this is quite evident.  It is the paradox of seeming to be concerned and obligated to the “physical”, and simultaneously giving it no significance in your mind.

We can now venture to say that when Yaakov Avinu appeared to be bowing down to Esav, his true focus was on “ein od Milvado”—Hashem the Supreme Ruler.  Yaakov was in actuality “wrestling” with Esav and subduing him under his control with these thoughts.  Amazing, as Rash quotes (33:4) “R’ Shimon ben Yochai declared—it is a fact that Esav hates Yaakov.  However, that moment his pity was aroused and he kissed Yaakov with all his heart”.  That was some control that Yaakov exercised!

When saying “HaShem Echad” twice daily in Shma Yisroel, we are in essence engaging in this mental activity of “ein od milvado”.  Who knows how many miracles happen to us because of this.

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