Category: Shmos

Shmos Special's Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Bo – To Be Inspired (5760)

Parshas Bo (5760)
By Mordechai Dolinsky

The foundation of our relationship to HaShem and our commitment to fulfill His will is the gratitude we feel towards Him which is mainly based on Yetzias Mitzraim.   The Parshios of these weeks are the main source and light of His sovereignty over the universe and the world.  These Parshios are therefore basic for they are the foundation of our service.

During these weeks there is a special Siyata DiShmaya, Divine help, in doing Teshuva.  The usual explanation for this is seen in a kabalistic light, having to do with high spiritual concepts.  As an additional explanation, since there is a strong element of rejuvenation, reawakening and reestablishment in our belief and motivation to serve HaShem, the period brings with it enthusiasm for repentance.  Following this line of thought one should invest time and effort to visualize as clearly as possible to create and to relive the experience that Klal Yisroel underwent.

An aspect of the miracles of the plagues puzzled me.  The purpose of the miracles was to reveal and demonstrate that “I am the King and the Creator”.  This was shown and seen by the control of the different facets of powers of the world and of all the laws of the universe.  HaShem showed who was the ‘boss’.  Each of the commandments Moshe was given to initiate the plague was accompanied by instructions of preliminary prerequisites that had to be done.  These instructions included the use of the “staff” and orders of what to do with it.      Dam (blood) [7:19] “Take your staff and stretch out your hand over the waters of Egypt.  Over the rivers, canals, ponds and all the gatherings of water”.
Kinim (lice)[8:12]  “Stretch your staff and strike the dust of the land”.
Shechin (boils) [9:8]  “Take your cupped handsful of furnace soot and throw it Heavenward”; not to mention the elaborate instructions of the Plague of the First-Born.  The impression is that these miracles could only be accomplished by first following the instructions– “first read the manual”.  The whole idea of having preliminary requirements seems to be diametrically opposed to the whole point of the plague, which is that HaShem has absolute and complete control.

One possible explanation may be as follows. First as an introduction with the understanding that the only way this world can exist is with the presence of Hashem, at least partially, hidden. If it were revealed in its totality the world simply could not be.  Even when HaShem reveals Himself, there always are and must be blocks, curtains and limitations.

The simple understanding of the preliminary acts Hashem instructed in order for the plagues to take place is that they were an integral part of the actual miracle of the plague. However we might venture to present a unique way of looking at this. The “manual book of instructions” was not really to make the miracles and to reveal the glory of Hashem, but rather to clothe, minimize and to hide His true honor and revelation.

An important and practical lesson is that our infinite search and quest for HaShem is a fulfillment of the highest purpose of our existence.  This is reflected in what we say each morning in our prayers: “Bakshu Panav Tamid”—seek His presence always.   He constantly shows His Presence to the world, to His nation, and to each individual.  This can be seen by observing the Hashgacha Pratis of His manipulation of the events of the world, our nation and private lives.  We must, however, see through the curtains that obscure, and the smog that blocks our vision as explained above regarding the staff.  These are put there for us to dispel, and then we can bask in His presence and glory.  “Ki Vo Yismach Libaynu”—with Him our hearts shall rejoice.

Shmos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Beshalach: The Shirav (5760)

Parshas Beshalach: The Shirav (5760)
By: Mordechai Dolinsky

The Shiras HaYam in our Sedra are the words that were emitted from the mouth of Moshe Rabbenu and Klal Yisroel after having experienced the greatest demonstration and revelation of Hashem.  This is exactly what should be and was said to express the ultimate of praise, appreciation and gratitude for the ultimate from Hashem.  Every word and sequence of words expresses exactly in the best way the thoughts they convey.

The Shira begins relating that Moshe and Klal Yisroel all exclaimed together these words.  This includes millions of people, all expressing simultaneously the Shira.  The conventional understanding of this is that it was a miracle, some type of supernatural prophecy that was placed in their mouths.  This insight is that these words were said since they were the exact expression of the praise.

How do we see in these words such praise, such enthusiasm and inspiration?  The Medrash 26:1 brings the Chazal that the throne which is the kingdom of Hashem was not complete until the reciting of the Shira.  Oh, to understand  these seemingly simple stanzas…

One observation I would like to share—there are two main themes throughout the Shira—the highness and greatness of HaShem and His helping us—down to the smallest details.  This is perhaps one of the high points of greatness of how HaShem relates to the world.  It is also something that is difficult for us to deal with.  HaShem being so high, yet being so concerned and helpful down to the smallest detail.

Saying the Shira is also a ‘segula’ in a time of danger.  We should all be worthy to again say Shira for the great redemption.

Shmos Special's Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Pikudei:A Happiness Workshop (5760)

Parshas Pikudei:A Happiness Workshop (5760)
By Mordechai Dolinsky

During this week we have entered the “Mi Shenichnas Adar Marbim B’Simcha” time zone. This does not seem to fit well with the Parsha of Pidukei that has the taste of orders and regimentation.

“Marbim B’Simcha”, happiness, is something which is considered a state that one is in as a result of various circumstances that cause joy. Something that happens, an event, an experience, a thought, has affected us in a way that brings us the feeling of joy. I call it the weather report syndrome—our mood swings are compared to being subjected to weather conditions; cloudy, rainy, snowy and beautifully sunny and bright. There is a great truth, however, which is hidden from most of us. It is of utmost importance and has an extreme effect on almost every phase and situation of our lives. We should inscribe this into the deep recesses of our hearts and ingrain it into our minds. Our moods and disposition are aspects of our mental framework, which is in our hands and control. To be happy and joyous is up to us, open to our discretion and is at our disposal. And so the rigid framework of Parshas Pikudei is very much in place and in the right time frame.

To be B’Simcha is a state, WE have to create,
It is a mentality that is up to us to generate,
So do it now, there is nothing to negotiate,
Take care of it yourself, there is nobody to whom to delegate,
It is an awesome shame for anyone to wait,
To procrastinate a second is already too late,
So be B’Simcha, there is really nothing so great.

The question arises, are we happy in Adar for the good things that happened or good things will happen if we can make ourselves happy? Probably both are true. There is a list of wonderful consequences that will result in our being B’Simcha in Adar, ranging from deep spiritual accomplishments that have their roots in the ‘Kaballah’ to logical, understandable factors. Among the practical benefits is that it serves as a “training program” or “refresher course” to enable us to maintain a good mindset of Simcha all year round. Another important way we can benefit is whenever there are special opportunities for spiritual growth these opportunities are greatly magnified and enhanced if they are accompanied by ‘simcha’. We have a tradition that the month of Adar is rich in its potential to reach great spiritual heights. This puts a new perspective on the importance of ‘simcha’ in Adar. In this light the Medrash in this week’s Parsha (52:5) brings a Chazal that says: Outside of Yerushalayim there was a special place designated for business transactions. In Yerushalayim itself it was forbidden because the potential aggravation and hard feelings that often accompany business dealings are not fit for the simcha one should have in Yerushalayim. Since Yerushalayim is the ultimate place of spiritual growth we must always elevate our level of simcha there. Likewise, in the same light, the Gemara relates that Rava always started his discourse with some humor. This simcha was a prerequisite for the intense depth that followed.

Everyone has his own simcha recipes and it is important to use them and I’ll share some of my own:
Early to rise—especially using the advice of Chazal (Mesechtas Brachos) to daven “kivasikin”.
Counting your blessings
“Toras HaShem Misamchei Lev”, an increase in Torah study.

“Mi ShenichNESS Adar Marbim B’Simcha”
Which Ness?
HappiNESS!!

Shmos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vayakhail – Shkalim: Our Need For Others (5760)

Parshas Vayakhail – Shkalim: Our Need For Others (5760)
By Mordechai Dolinsky

The Divine Providence has put Parshas Vayakail and Parshas Shkalim together and it certainly deserves some explanation. As for the Parsha of Shkalim there are many inspirational thoughts and insights. There is, however, one trend that is very obvious and outstanding.

The shkalim were used as a means of counting Klal Yisroel. Counting is gathering one lump sum and is obviously a unifying agent. The amount that had to be given was standard and constant for the rich and poor, again an obvious lesson in achdus, unity. The money was used to buy ‘korbanai tzibbur, public sacrifices; again we see a clear statement of the significance of ‘achdus’. The actual giving of the shkalim was done in the month of Adar, which through ‘Hashgacha Pratis” turned out to be at the time of Purim, making shkalim, too, related to Purim. Purim itself I very much related to ‘achdus’, the miracle came about through the ‘zchus’ of Klal Yisroel gathering together day and night in unified prayer. This is why the Megila is read night and day. The ‘achdus’ also is why Chazal instituted the Mitzva of Mishloach Manos. Again we have another connection of shkalim to ‘achdus’. Now the connection between Parshas Vayakhail and Parshas Shkalim becomes very obvious–as the name itself “Vayakhail” calls out ‘achdus’; “Vayakail Moshe es kol Adas Bnai Yisroel”.

What I would like to focus on is to try to shed some light on the meaning and significance of the fact that the performance of the Mitzvah was done with a ‘chatzi shekel’—a half. There has been a lot said and written on this point and I would like to present some of my own thoughts. The obvious significance of the denomination of a coin that is one half is that there is something missing, something lacking. It has so much meaning here, this payment which represents “me”—“here I am”—“count me”—is in the format of being incomplete. The Mitzvah of shkalim has two thoughts—‘achdus’ and the fact that we are lacking. Putting them together the message that emerges is that we are incomplete humans and must have ‘achdus’, unity, and be connected with one another. The idea of being one half and lacking is very important and carries with it one of the most basic concepts.

The first point that must be considered is that we were not created as self-contained, independent beings. Just to take the eating process as an example, before the consumption of the food you can’t think and after the potato you can. The thought and understanding came about from what amounts to a converted clump of black earth—the thought was in the “potato”. An interesting thought about thought. Just as with the food, our dependence is extended to other areas. We are created with a dependence on other humans for our true understanding, insight, and perspective. I don’t think this axiom can be better expressed, clearly, eloquently and shockingly than in the words of the Mesilas Yesharim (Chap. 23). I often wonder if these words of the Mesilas Yesharim are properly understood and the impact of his powerful message is appreciated. To quote: (THE FIVE CONSTANTS) A person’s highest priority and more than anything else in the world he should give proper thought and attention CONSTANTLY to be aware of the weakness and fragility of the human mental capabilities, that most of his conclusions are errors and absurdities. For CONSTANTLY one is more vulnerable to be wrong and mistaken than comprehending things properly, and seeing things in their right light. Therefore one should be CONSTANTLY concerned and worried about this grave danger, and yearn CONSTANTLY to be enlightened by everyone and CONSTANTLY be open for advice–to prevent him from falling into catastrophic consequences by his mistakes. Later on in the chapter the Mesilas Yesharim says:”A person’s highest priority and most beneficial ambition must be to yearn and search for genuine friends and acquaintances that will enlighten him and open up his eyes to the things that he is blind to. And with their true love for him will guide him and consequently will save him from falling. For what a person is blind to and not capable of seeing objectively, his fallacies, they, on the other hand will have the true insight, understand, and give him beneficial warning signals. This can be a tremendous protective benefit.”

This is our lesson of the half shekel—that we are one half, incomplete, and have the need for others. There is a leaning we all have to be independent and to feel that we are complete and self-contained. One can safely say that the Parsha of the shekel has given us a little “SHUKEL”. I hope that this lesson will be taken seriously and not with a “CHUCKLE”.

Shmos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Va’eirah – Being Human (5760)

Parshas Va’eirah – Being Human (5760)
by Mordechai Dolinsky

In Perek 6:13 Rashi quotes the Chazal that explains the commandment was to act with respect to Pharoh. This concept was also reflected above in Perek 5:3 and further on in 11:8. The problem with this issue is quite obvious. Was Pharoh with all his wickedness deserving of a “royal” treatment?

To understand this properly there is an important principle here that is vital for Torah observance and for conducting oneself as a proper human being. Moshe was raised in the palace under the auspices of Pharoh and subjected to the epitome of Egyptian influence. Where did he get the insight, the mentality, the understanding and the strength to “go out” and concern himself with Bnai Yisroel and take up for any wrongdoing inflicted upon them (2:11) and objectively observe the atrocities. The Chazal tell us Moshe was such a loyal, true blue Egyptian that he was elevated to the position of being in charge of the royal household. For sure the concern of the benefit and welfare of the Egyptians was a priority to him. What was the source of the wellsprings, of the open-mindedness?

Every living species has its laws of behavior and guidelines of living patterns. Included in the list is “the human race”. There is a framework and structure of definite, positive, and beneficial behavior. A spider needs for its existence the knowledge of the construction of the web that is a marvel of engineering. It is born with this knowledge programmed into its brain. Likewise, we can find in the spectrum of species the vital, intricate knowledge that is essential for its life. Man was also created programmed with a knowledge that is essential and vital. It is not the intricacies of web-construction or beaver-damming or the marvels of bee-hiving but the true knowledge of correct human “bee-havior”. It also has to be nurtured, fortified and reinforced. It is well known that even the most basic instincts such as self-preservation can easily be deleted from the nervous system.

Until recently all of mankind lived by these rules, laws of decency, manners and respect. These are laws of existing and acting as a human being. When we read memorandums that even generals in war wrote to each other when their armies were on the battlefield, we see that these notes were written with the utmost of respect and reverence.

Moshe was brought up in the house of Pharoh. Maybe he didn’t get any training there concering which “hechsherim” to use, but a strong framework of the laws of proper behavior he did receive. He was well equipped to “go out” and have sensitivity to the suffering of the B’nai Yisroel.

These “laws” of acting like a decent human being, I believe, is what is meant by “Derech Eretz Kadma La’Torah”. The Torah was given for humans, and Derech Eretz instructs us how to accomplish this.

In the 1960’s, with the rise of the”hippie” movement, there was a great rebellion against conforming to the laws of proper human behavior. Many suffer today from unhappy marriages. I am sure one of the causes is the general breakdown in keeping these laws of acting human. How can there be any hope for people to live together harmoniously without this?

With all the wickedness of Pharoh the laws of decency demand ‘derech eretz’ to ‘malchus’. Hashem, give us the wisdom and strength to be human.

Shmos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Tetzaveh: Speech Muscles (5760)

Parshas Tetzaveh: Speech Muscles (5760)
By Mordechai Dolinsky

The silence of the Azara is broken by the sound of bells from the hem of the Me’il (robe) of the Kohen Gadol. The Chazal tell us (Zevachim 88) that these bells were an atonement for Lashon HaRah. Sound for sound, let the sound of the bells atone for the sound of Lashon HaRah. This is very puzzling. Also baffling is the connection between the bells and the pomegranates which were likewise located on the hem of the Me’il.

I would like to offer a probable explanation, and to understand it properly one must draw from the depths of the very core of our Torah observance. For the fulfillment of any Mitzvah we must first be aware of the commandment. Secondly, we must be properly motivated. Both of these factors have many subdivisions. For example, the level of our belief in “Torah Min HaShamayim”, and the level of our “Yiras Shamayim”. There is a third factor of extreme importance that is very much overlooked and not understood or appreciated. This is the development of self-control, specifically pertaining to the parts of the body involved in the various Mitzvos. This comes about by self-imposed boundaries, setting limitations on our physical actions. This is a type of sophisticated control and of using our nervous system to develop habits in a positive way.

For ages our conscientious brethren developed the habit of rising from bed early, quickly, and with enthusiasm. Our spiritual giants developed the habit of doing everything with ‘zerizus’, enthusiastic speed. They trained their mouths to smile and trained their hands not to be lifted in anger. Conscientious ‘Yidden’ habitually kept their eyes within the 4 amos range. The famous tzaddik R’ Elya Lopian ztz’l in his later years was blind in one eye and his other eye was weak. Once, on his way to a doctor’s appointment, he was anxiously waiting for a bus, as he did not want to arrive late. He looked up the street to see if the bus was coming, and reprimanded on himself very strongly for giving in to his natural curiosity; looking up for no practical purpose.

If a person allows himself the liberty of talking without any discretion, even without verbalizing anything negative, he will be missing sufficient strength, the self-control muscles necessary when there is a test of indulging in Lashon Harah. There was no control on the bells of the Kohen Gadol that hung loosely on his Me’il. It was an involuntary, uncontrolled noise made as he walked about. This possibly is the significance of the atonement the bells bring for Lashon Harah. The uncontrolled sound atones for the uncontrolled sound. Now we can understand the connection of the bells to the pomegranates on the Me’il. Amazingly, the Gemara (Zevachim 88) specifies: “Rimonim Shelo Paschu Pihem”, pomegranates whose mouths were not yet opened (if they remain on the tree longer they open up as a mouth), which is exactly the point of the message of the bells. We can also see this important concept in what the Chazal explain the significance is of the two birds the Metzorah brings in his purification process. The birds are likewise an atonement for the sin of Lashon Harah and they remark: “Asa Maaseh Patit Yavi Korban Patit”—the act of his sin came about through uncontrolled, meaningless talk, and his atonement is through the sacrifice of birds that also chatter in a seemingly uncontrolled manner. And Rashi adds: “Kol Sha’ah”—constantly.

What a powerful lesson for today! If there is a slight lull in conversation people feel uncomfortable, they have a “just keep it going” mentality. The point is to develop speech muscles, self-control over our power of speech by refraining or at least limiting our indulgence in meaningless chatter that is without any positive purpose.

Shmos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Teruma: Conventionality and Structure (5760)

Parshas Teruma: Conventionality and Structure (5760)
By Mordechai Dolinsky

This is the Parsha of instructions of the construction of the Mishkan. Despite the fact that it is dry and technical it is surprisingly full of rich, meaningful and inspirational lessons. For example, all the major artifacts, the ‘Aron HaKodesh’, the ‘Shulchan’, and both Altars had staves (Badim) which were used for transportation purposes. In camp it was permissible to remove the Badim with the exception of the Aron. The Aron obviously represents the center of our existence. Its location was in the Koshei Kodshim and contained the Torah. The Badim, which represent mobility, must always be in the Aron. Our mentality must always be ready to move. This is in the literal sense, not to be locked in, tied down, to a geographical location. Also in a figurative sense, always to be open-minded, to be attuned to the fact that our way of thinking may need fine-tuning.

There is another lesson which I think is perhaps is the most important and obvious, but not noticed. We are living in a period of history that the world at large has been taken over by a mentality of unconventionality. A major outbreak of this was initiated in the ‘60’s by the hippie movement; when the walls came tumbling down. The walls of manners, decency, healthy regimentation, table manners, rules of decency in dress, body care, and personal cleanliness. Does anybody remember being taught table etiquette? “So and so strong and able, take your elbows off the table”. In the Yeshiva school system we were punished if we failed to show up with a tie. Teachers even in the secular schools had to don a jacket and tie. All this formality and laws of decency are not just trivial superficialities but have a profound affect upon us.

In contrast, today, when one needs expert medical advice, the professor, the top doctor, the department head, will appear with his dungarees, pony tail, earrings and all. One can experience the decrepit scene of individuals sitting on the floor under the banner of supposedly “connecting with the Creator” in filth and under the influence of “who knows what”, strumming a guitar in song.

The construction of the Mishkan was the making of a mechanism to achieve a closeness with Hashem. Besides the holiness it was all feet and inches, meters and centimeters, exact lines and angles, specific materials, special colors and a very specific way of construction. The smallest deviation will prevent the union with the Shechina. Our Tefilin must have the exact specifications or they won’t connect us with HaShem.

All this relays a very clear message of the importance of structure. May HaShem help us to see through the recklessness of our society, and give us the insight and strength to make the necessary conventionalities and structure.

Shmos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Vaeira (5762)

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Parshas Vaeira (5762)
by Mordechai Dolinsky

The parshios we have these weeks are the foundation of our belief and the greatest demonstration of Hashem’s sovereignty in the world. In our sedra 6:6-7 we find the four expressions of redemption, v’hotzase’ v’hitzalti’ v’goalti’ and v’lokachti. The four cups of wine at the seder are to internalize them. It is important to make a point at the seder night to designate each one of the four cups to one of the expressions of redemption.

The popular and conventional understanding is that these express four terms of the fact that Hashem redeemed Bnai Yisroel. I would like to share a deeper understanding and insight. In contemplating the galus there were four steps. 1) Separation from Hashem 2) They were confined to Egypt 3)Slavery and 4) Torture. Hotzaisi was a redemption from the torture, hitzalti from the slavery, goalti that they were able to lelave the land and finally v’lokachti was a redemption from the distance from Hashem.

Continuing this vein of thought we can add another insight that all this was produced from the plagues. Each plague contained the four elements of redemption. The first term of redemption ‘hotzasi’ was the release of Clal Yisroel from the torture. The torture the Egyptians suffered brought them to release Bnai Yisroel from their suffering.

The second term of redemption –hitzalti, the release of Bnai Yisroel from the slavery–was produced by the following. In the duration of the time the Egyptians were under the affliction of the plague, even when they weren’t actually suffering from the pain, they were under its spell, as if to say –“slaves to the plague”. This factor got them to release Bnai Yisroel from their slavery.

V’goalti, which was the release of Bnai Yisroel from the land of Egypt, was motivated by the fact that the affliction of the plagues were confined to the boundaries of Egypt. This forcibly persuaded the Egyptians to agree that Bnai Yisroel should leave Egypt.

In the framework of the ‘v’lokachti’ we can explain that every plague had an overflowing demonstration of Hashem’s abundant love for us. This rectified the distance between Hashem and Clal Yisroel.

We should again merit to see the glory of Hashem revealed speedily in our days through the coming of Mashiach Tzidkainu.
.

Shmos Weekly Parsha Rabbi Mordechai Dolinsky

Parshas Shmos (5762)

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Parshas Shmos (5762)
by Mordechai Dolinsky

The Medrash Rabba (1:15) brings that the super heroic acts of the midwives were a reflection of connecting with the greatness of the “avos”. The theme that Hashem is revealed and represented relating to His relationship to the avos is repeated in the dialogue with Moshe Rabbeinu. (Psukim 2:24 3:4 3:15 3:16 4:5). This concept and mentality must always be kept in mind in our search for our personal realization and search for the revelation of Hashem. The relationship that Hashem had with our forefathers should always be the foundation of our relationship and search for him.

Have a wonderful 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.

May 2024
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