Parsahs Vueiro

Dear Chaveirim!

One of the wonders of the heilige Torah is it’s multiplicity, containing thoughts and ideas that illuminate the world with a wonderful light that has no equal, like chaza”l teach us: Shivim Ponim Latorah” – There are 70 ways to explain the torah. Keeping this in mind we like to change the scenery every week, take a deferent route so we can taste the unending depth of Hashem’s torah.

In this week’s mamar we are taking a trip in the holy world of one of the greatest Cabbalists thr Rama”h Mipanah, who takes us to a higher sphere opening for us a fascinating view, to understand better why Mosh Rabeinu who was chosen to be the Shaliach to free klal Yisruel from Mitzrayim, refused again and again with the reason that he is a “Kvad Peh ukvad Loshon”. So Chaveirim let’s buckle up because we’re going to fly high.

Have a wonderful Shabbes



~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly “Hamachne Hachareidi” at ~

~ Click the link below for the full English translation ~

 Translation-Vaeira 5771


Parshas Shemos

The Chafetz Chaim’s Incredible Insight

“For The Place upon Which You Stand”
Regardless of your Situation: “Is Holy Ground”


Dear Chaveirim.

I want to begin with an inquiry question: Did any of you hear about the IF Yeitzer Hurah? I am not sure you are familiar with his name IF, but I am positive you have met him quite a few times. So let me share with you how this IF Yeitzer Hurah works. He comes to us in the morning and greets us with his big smile: Good Morning; wants to know how we slept and asks were we are rushing. When he hears that we plan to go to the Daf Hayomi Shiur he sounds surprised and says innocently: I know you’d like to learn more Torah and Davven a little warmer and longer, but only IF you would have an easier life; IF you’d have more money and wouldn’t need to put in so many hours at work; IF you’d have an easier boss; IF you’d have a more understanding wife, and so the list goes on endlessly. Whenever we want to do a mitzvah like Tzedoke the IF Yeitzer Hurah pops up with his IF language: Fantastic idea, it’s really a great mitzvah, but only IF you’d have more money…

In this week’s mamar we discuss a brilliant insight from the the holy “Chafetz Chaim,” who explains the possuk that HKB”H said to Moshe Rabeinu: “Remove your shoes from your feet, For the ground upon which you stand is holy ground.” Upon careful consideration, we find that the yetzer strives to deter one from serving Hashem and observing the Torah by presenting one with all sorts of rationalizations. We are deluded into thinking that our current location and circumstances are making it difficult to serve Hashem properly; however, we convince ourselves that when our location and circumstances change for the better, and the deterrents are gone, we will surely engage in Torah study and serve Hashem devoutly.

Nevertheless, one must believe wholeheartedly that every Jew is capable of serving Hashem properly regardless of his place or his circumstances. He must, however, first eliminate all of the seemingly insurmountable barriers separating him from him master. In the words of the prophet (Yeshayah 59,2): “Your iniquities have separated between you and your G-d.” Once these barriers no longer separate him from HKB”H, he will merit the revelation of Hashem’s light, wherever he is in this world—as the angels proclaim in their praise to Hashem: “Kododsh Kododsh Kododsh Hashem Tzevos Melo Kol Huoretz Kevodo” — “Holy, holy, holy is Hashem, Master of Legions; the whole world is filled with His glory.”

This, then, is the interpretation of what Hkb”h sais to Moshe Rabeinu who saw  that the bush was not being consumed by the flames, Moshe understood that Hkb”h was present within the bush. Out of his great desire to approach and come closer to Hashem. In response, HKB”H cautions him: It is not necessary for you to ascend the mountain or to draw any closer in order to connect with Hashem; rather, simply remove your shoes which constitute a barrier separating a person’s feet from the sanctity of Hashem–which is present everywhere throughout the land. Thereupon, you will realize that: “The Place upon Which You Stand Is Holy Ground”, because HKB”H is present everywhere and at all times.

In these coming weeks of Shovovim which are weeks of tshuvah it is important for all of us to remember the powerful message Hkb”h said to Moshe Rabeinu: “The Place upon Which You Stand Is Holy Ground”. No matter where we are; no matter what situation we claim to be. It is in this place that we need to fill out the mission Hashem gave us to learn Torah and do Mitzvoes without any reservations what so ever.

Let us all have a wonderful shabbos.


~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly “Hamachne Hachareidi” at ~

~ Click the link below for the full English translation ~

Translation-Shemos 5771

Parshas Vayechi

Dear friends.

This coming Shabbos parshas Vayechi, we are going to finish reading Chumesh Breishis – one of the five sforim of Torah Shebiksav. We begin the parsah with the possuk: “Vayechi Yaakov beeretz mitzrayim shvah esrei shone” – “Yaakov lived in the land of Egypt seventeen years”. The Toldos Yaakov Yosef and the Teshuos Chen are explaining the meaning of Yaakov ovinu’s 17 years in Mitzrayim, based on the statement in the Gemorah (Berachos 60:): “It was taught in the name of Rabbi Akiva, one should always be in the habit of saying, “Kol mah deovid rachmone letav hu devoid” – All that that the Hashem the Merciful One does is for the best.”

The word “Tov”, meaning “good,” has a numerical value of seventeen. So, the verse above–“Yaakov lived in the land of Egypt seventeen years”—conveys the following: when Yaakov was in exile in Egypt, he accepted the fact that all that transpired was for the best—he dwelt there for seventeen years alluding to the fact that it was in his family’s best interest.

Why did Yaakov merit this achievement—accepting that all that Hashem does is for our benefit–specifically in the land of Egypt? Originally, Yaakov thought that Yosef was dead and he suffered greatly, as he states (Bereishis 37,35): “For I will go down to the grave mourning over my son.” Afterwards, when he learns that Yosef is still alive and of his rise to power in Egypt, he fears that his son has been tainted by the impure influences of Egypt.

Yet, after going down to Egypt, he sees the kedushah radiating on Yosef’s face, as it is written (Breishis 46,30): “I can die this time, after having seen your face, because you are still alive.” He then realizes that not only did Yosef sanctify himself in Egypt, he even managed to pave the way for all of Yisroel to sanctify themselves. This is expressed in the Midrash (V.R. 32,5): Yosef guarded himself from immorality in Egypt and Yisroel guarded themselves, as well, in his merit.

Thus, Yaakov realized the enormous favor underlying Yosef’s going down to Egypt. It was for this reason that Hashem arranged for Yosef to be sold into slavery and end up in Egypt at the age of seventeen—as we see in the possuk (Bereishis 37,2): “Yosef, at the age of seventeen years, was a shepherd with his brothers by the flock.” There was a concealed “Tov” (numerical value of seventeen), benefit, underlying his sale into slavery. Therefore, we learn that “Yaakov lived in the land of Egypt seventeen years”—during these years that he spent with Yosef in Egypt, he witnessed his son’s immense kedushah and realized that all that they had endured was a manifestation of “Tov” (good) equivalent to seventeen.

Thirty-three Years that Were Taken Away from Yaakov

We continue to dive and enjoy the wonders of Torah, as we explain in greater depth why Yaakov Avinu achieves this realization and this form of service to Hashem specifically in Egypt. There he learns to accept that all of the calamities and the suffering have been for his own good—represented by “Shevah Esrei” which alludes to  “Tov”. This explanation is based on the verses in parshas Vayigash (Bereishis 47,8): Pharaoh said to Yaakov, ‘How many are the days of the years of your life?’ Yaakov said to Pharaoh, ‘The days of the years of my sojourns have been one hundred and thirty years; few and bad have been the days of the years of my life, and they have not reached the days of the years of the lives of my forefathers in the days of their sojourns.’”

The Daas Zekeinim from the Balei Tosfos cites an unbelievable Midrash concerning these verses: HKB”H takes issue with Yaakov for describing the days of his life as “few and bad.” He points out that He saved Yaakov from Eisav and Lavan and returned both Dinah and Yosef to him. As a consequence, HKB”H decrees that He will shorten Yaakov’s life by the same number of years as the number of words in these verses. In other words, he will not live to be one hundred and eighty years old as his father Yitzchak did; rather, he will only live to be one hundred and forty seven years old. Just as there are thirty-three words in those verses, so, too, his life will be shortened by thirty-three years.  

Now, it is our obligation to set the record straight concerning Yaakov Avinu’s behavior in this matter. Our blessed sages, in the Midrash (B.R. 76,1), attest to the fact that our grandfather, Yaakov Avinu, was the “HaBechur shebovos” elite of the Patriarchs. Additionally, we the entire Klal Yisruel are named “Yisroel” after Yaakov who was named with an additional name Yisruel. So how is it even possible to entertain the thought that he failed to accept his suffering gladly and that he was deprived of thirty-three precious years of his life as punishment?

We suggest an explanation based on the amazing teachings of the holy Baal Shem Tov, zy”a. Occassionally HKB”H trips up the tzaddik, so that he will intensify his efforts to elevate himself spiritually. In the process, he is able to elevate the rest of Yisroel, as well, who are not on his spiritual level. Based on this concept, we can suggest that when Yaakov Avinu, “the elite of the Patriarchs,” complained to Pharaoh: “few and bad have been the days of the years of my life”—it was heavenly ordained. By means of this spiritual decline, he served the greater good. This minor fall motivated him to enhance his efforts to correct his flaws and to accept his suffering lovingly. In the process, he paved the way for all of Yisroel, during the exile in Egypt and the other exiles, to elevate themselves along with him by accepting their suffering willingly.

When Yaakov arrived in Egypt, he beheld the tremendous kindness that HKB”H had performed on his behalf. Not only was his beloved Yosef still alive and still righteous and devout, but he had blazed the way for all of Yisroel to remain devout and sanctified in Egypt. As is the way of tzaddikim, he searched his soul and realized that it was incumbent upon him to atone for his inappropriate comments to Pharaoh. Therefore, he began teaching his children the invaluable lesson that everything that the Merciful One does is for the best.

This, then is the interpretation of the possuk:“Yaakov lived in the land of Egypt seventeen years.” When Yaakov arrived in Egypt and beheld HKB”H’s hidden kindness, he began teaching his children the lesson and concept of  seventeen. In other words, he inculcated in them the belief and understanding that everything HKB”H does, even at times when His Presences appears to be concealed, is a form of which is the numerical equivalent of the word “Tov”, meaning good.

In the rest of the mamar we show how Rabeinu HaKadosh who was: Nitutzo Shel Yaakov Avinu  a spark of Yaakov Avinu, chose to begin Torah Shebaal Phe with the mitzvah of krias shmah, so we should never forget the invaluable lesson that everything that HKB”H does is for the best. The same goes for Rabbi Akivah who has the same letters of Abbir Yaakov, because he was the spark of Yaakov, therefore it was he who thought us the great lesson mentioned above: “One should always be in the habit of saying, Kol mah deovid rachmone letav hu devoid” –  All that the HKB”H does is for the best.”

Thanks to the wonderful translation of Dr. Baruch Fox we can all enjoy the rest of the mamar with all its beauty and glory.

Have a wonderful and lechtiken Shabbos


~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly “Hamachne Hachareidi” at ~

~ Click the link below for the full English translation ~

 Translation-Vayechi 5771



The Mamar in Lashon Hakodesh


Parshas Vayigash

Dear Chaveirim.

In this week’s parsha, parshas Vayigash, we read (46,28): “Ves Yehudah sholach lefonov el Yosef lehoros lefonov Goshnoo”  — “He sent Yehudah ahead of him to Yosef, to prepare aahead of him in Goshen.” Rashi comments in the name of an Midrash Agado: “Letaken lo beis talmud shemisham titzei horouh” — “To establish a house of study for him, from which instruction will go forth”. We want to explain what possessed Yaakov to choose Yehudah, specifically, from among all of the brothers for this task; in fact, Torah scholarship and instruction were the domain of Yissaschar.

We find an unbelievable idea presented in the Midrash Tanchuma (9). According to the Midrash: (1) Yaakov was of the opinion that Yehudah had killed Yosef; when Yaakov recognizes Yosef’s bloody tunic and states that he must have been eaten by a wild animal, he is alluding to Yehudah—who is described (Bereishis 49,9) as a lion cub. (2) HKB”H tells Yehudah that for tormenting his father and misleading him with regard to Yosef’s true condition, he, too, would experience the pain involved in raising children; he would marry and, subsequently, bury his sons. (3) The brothers banished Yehudah and removed him from his prestigious status as their leader after this incident with Yosef. (4) During all of the years that Yosef was separated from his father, Yaakov believed that Yehudah had killed him. When it became evident that Yehudah was innocent of said crime, Yaakov sought to appease him by sending him on this mission.

The Midrash clearly states that after Yehudah offers to sacrifice his life on Binyamin’s behalf– assuming the role as his guarantor—and Yaakov finally becomes aware of the fact that Yosef is still alive, he realized that Yehudah is innocent in these matters and, therefore, chooses to send Yehudah before him to join forces with Yosef. It is still unclear, however, why he chooses to appease Yehudah by sending him to establish a house of study. As stated previously, this task was, seemingly, more appropriate for Yissaschar, the pillar of Torah study; surely, Yehudah could have been appeased in other more suitable ways.

The Test of Poverty and the Test of Wealth

In order to address these issues, we begin with a subject the Rishonim and Acharonim discuss at length—the two trials with which HKB”H tests mankind, the test of poverty and the test of wealth. The “test of wealth” is the test that Yosef HaTzaddik endured. First, he was a slave in Egypt, he sat in prison for twelve years and, then, overnight, he was elevated to the highest position in all of Egypt, second only to the King. Against all odds, despite this incredibly difficult challenge, he remained devout and righteous, as the possuk testifies (Shemos 1,5): “And Yosef was in Egypt.” Rashi explains: “This verse reveals to us Yosef’s righteousness; this is the same Yosef that was a shepherd for his father; even in Egypt, after rising to power, he remained true to his righteous origins”.

Whereas Yosef was subjected to the difficult “test of wealth”—rising from the depths of slavery to the heights of kingship—the story with Yehudah is exactly the opposite. He was subjected to the difficult “test of poverty.” At first, he rules over his brothers as their king. Yet, after the brothers sold Yosef, following Yehudah’s advice, they removed him from power. According to the Midrash, they not only removed him from power, they banished him from their midst. In addition, his two sons died childless during his lifetime.

Despite this extreme “test of poverty” and degradation, he remained solid as a rock. So much so, that he merited sanctifying the Name of Heaven publicly while confessing in the matter of Tamar—when he declares (Bereishis 38,26) “Tzodko mimeni” :admitting that justice is on her side. As a result, the Gemorah teaches us (Sotah 36:): “Yehudah who sanctified the Name of Heaven in public, had the entire name of HKB”H incorporated into his name.” As Rashi explains, all four letters of the holy, four letter name are contained in the name Yehudah.

How fitting that the two future Mashiach’s hail specifically from these two tribes: Mashiach ben Yosef, a descendant of Yosef’s, who withstood the: “test of wealth,” and Mashiach ben Dovid, a descendant of Yehudah’s, who withstood the “test of poverty.” Ultimately, the future geulah, redemption, will be realized in the merit of the members of Bnei Yisroel who remain stalwart and unwavering in the face of the tests of poverty and wealth—those who learned this important lesson in the study hall of Yehudah and Yosef.

A wonderful and lechtiken Shabbos


~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly “Hamachne Hachareidi” at ~

~ Click the link below for the full English translation ~

 Translation-Vayigash 5771

Parshas Mikeitz & Chanukah

Dear Chaveirim.

First of all a sweet and lechtiken Chanukah to all of you.

In this week’s mamar we find a tremendous insight concerning this incident in the teachings of several of our great Rabbis — Rabbi Levi Yitzchak of Berditchev in “Kedushas Levi”, Rabbi Yisroel the great Maggid of Kozhnitz, zy”a, in “Avodas Yisroel” (Parshas Miketz) and Rabbi Shlomo from Radomsk in “Tiferes Shlomo” (Chanukah). They explain that when Yosef gave Binyamin: “Chomeish Yodos” literally “Five Hands” — he had in mind the military victory that would occur on Chanukah which is described in the formula of “Al HaNissim as:

1) Musarto Giborim ‘Beyad’ Chaloshim” “you delivered the mighty ‘in the hands’ of the weak”, 2) “Verabim ‘Beyad’ Meatim” — “And the many ‘in the hands’ of the few, 3) “Utmeim ‘Beyad’ Tehorim” — “and the impure ‘in the hands’ of the pure”, 4) “Ureshaim ‘Beyad’ Tzadikim” — “And the wicked ‘in the hands of the righteous”, 5) “Vezaidim ‘Beyad’ Oskei Torosacho” — “And the willful sinners ‘in the hands’ of those occupied with the study of Your Torah”. Note that the term “Beyad” — “In the hands of” — appears five times in the formula of “Al HaNissim”—corresponding to the term “Chomeish Yodos”.

We connect this to what we learn from the “Shiltei Giborim”, the possuk describing Yosef’s preparation for this feast alludes to the Chanukah meals. Therefore, it makes perfect sense that, during this meal, he would give Binyamin a portion five times greater than the other portions — “Chomeish Yodos”alluding to the military victory of Chanukah which is also described in terms of “Chomeish Yodos”.

What is the connection between Binuomin & the victory of Chanukah? Why did Yosef HaTzadik have the power to give his brother Binyomin the “Five Hands” alluding to the victory of the Chashmonim? All this is described in this mamar plus the wonderful translation of Reb Baruch Fox. So buckle up your sit belts and be ready to fly high. Make sure not to miss any of the magnificent scenery.

Again Chaveirim a gutten Shabbos and a sweet & lechtiken Chanukah. Let us all absorb the glowing light of the hilige Chanukah lechtelech, that have the power to burn all evil and to purify are body and souls with a glow of holiness Kedushe.  


~  For the  Mamar in Lashon Hakodesh, subscribe to  the weekly “Hamachne Hachareidi” at ~

~ Click the link below for the full English translation ~

Translation-Miketz Shabbos Chanukah