New Likutei Mamorim Shvilei Pinches 5771

Due to the inquiry of some of our members We would like to clarify that

the new Sefer Likutei Mamorim Shvilei Pinches is available in most Seforim Stores

It can also be purchased at:

Biegeleisen’s Seforim Store

4409 16th Avenue, Brooklyn, NY 11204

Tel: 718-436-1135,  Fax: 718-436-9671

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Parshas Vayigash

“He sent Yehudah before him to Yosef”

The wonderful Connection between Establishing
a Place to Learn Torah in Mitzrayim
And the Berocheh over the Havdoleh Candle?

Dear Chaveirim.

First of all a sweet and lechtiken Chanukeh. The cycle goes on the watch never stops. We are getting into a new parsha, so I would like to share a summarize of this week’s mamar for parshas Vayigash.

We read in this parsha how Yaakov prepares to descend to Mitzrayim to see Yosef — now that Yosef’s identity has been revealed to his family.  The Torah tells us (46, 28) that Yaakov sent Yehudoh ahead of him to Yosef, to prepare ahead of him in Goshen.  Rashi explains in the name of a Midrash aggodeh: To establish a study hall from which instruction would be forthcoming.

The question is what was Yaakov’s rationale to specifically send Yehudah — from among all the heads of the shevotim — to join forces with Yosef: to establish a study hall from which instruction would be forthcoming?  It would seem that establishing a place to study Torah should have been more appropriately delegated to Yissochor, since he represented the domain of Torah and instruction. 

We suggest an explanation based on the following possuk from this week’s parsha (45, 1): “And Yosef could not endure any longer in the presence of all who stood around him; so he called out, “Remove everyone from before me!”  Apparently, Yosef tried to maintain his anonymity and prolong the pretense, but he just could not hold out any longer.  Yosef was well aware that the time for Yaakov and his sons to come down to Mitzrayim was inevitable; for, the decree of Golus had to be fulfilled.  He did not know, however, when, precisely, Hashem wanted him to reveal himself to his brothers — which would cause Yaakov and his sons to descend to Mitzrayim and signify the beginning of the exile.  Therefore, he was waiting for some indication or heavenly sign. 

As a result, when the appropriate time was at hand, HKB”H arranged for Yehudah to approach Yosef.  They argued and debated many issues that are not detailed in the text.  Yosef, thinking that it was not yet the time to reveal his true identity, attempted to convince Yehudah that Binyamin had to remain there as his slave.  Yehudah, on the other hand, provided compelling arguments as to why that was impossible and unthinkable (44, 30):

“And now, if I come to your servant my father and the youth is not with us — since his soul is so bound up with his soul — it will happen that when he sees that the youth is gone, he will die, and your servants will have brought down the old age of your servant, our father, in sorrow to the grave.  Because your servant took responsibility for the youth from my father saying, ‘If I do not bring him to you then I will have sinned to my father for all time.’  Now, please let your servant remain in place of the youth as a servant to my lord, and let the youth go up with his brothers.  For how can I go up to my father if the youth is not with me, lest I see the evil that will befall my father!” 

Upon hearing these alarming, heartrending words concerning his father’s grief, he realized that this was a sign from above that he could not delay revealing his identity to his brothers any longer.  Hence, it immediately states:  “And Yosef could not endure any longer in the presence of all who stood around him; so he called out, “Remove everyone from before me!”  In essence, the heated debate that transpired between Yehudah and Yosef brought about the revelation as to the intended time for the exile in Mitzrayim, and the beginning of the “tikun,” to begin. 

This helps explain why Yaakov Avinu specifically sent Yehudah on this mission: To establish a study hall from which instruction would be forthcoming.  Yaakov Avinu understood through divine inspiration that the purpose of the exile in Mitzrayim was to purify Yisroel and prepare them to receive the Torah. Yet, as we learn, true, Torah-based, halochic decisions can only be arrived at by means of analytical debates among colleagues.  Thus, when Yaakov saw that HKB”H arranged from above that this heated dispute between Yehudah and Yosef should lead to the start of the “tikun” of the exile in Mitzrayim, he deduced that the two of them were meant to establish a house of learning in Mitzrayim, whose instruction would be based on Torah debates and analytical discussions.

How does the Brocheh motzaei Shabbos over a torch containing at least two wicks fit in to this? This practice indicates to learning Torah in the form of two Talmidei Chachomim debating one another.  They represent the two stones that Adam HaRishon employed to produce fire at the conclusion of the first Shabbos.

Let us all have a wonderful Zos Chanukeh, a successful week and finally a wonderful Shabbos

Pinches

~  For subscription to the  weekly newspaper “Hamachne Hachareidi” email news@hamachne.com. ~

~ Click the link below for the full English translation ~

 

 Parshas V’Yigash 5772

Translation Vyigash 5772

 

 

Chanukeh & Parshas Miketz

The Victory of the Chashmonoim over the
Three Letters Yud-Vov-Nun
י-ו-ן
Three Lines: Short – Medium – Long!

Dear Brothers and Friends.

Tomorrow night we will have the zechus Bezras Hashem to light and fill the walls of our homes and hearts with the first candle of Chanukah. So obviously this week’s mamar is all devoted to Chanukah with a connection to this week’s parsha, parshas Miketz.

As you can see in the heading of the mamar, we are discussing the interesting fact about the three letters in Hebrew that form the name Yovon — composed of three lines. The short line, the letter “yud,” the mediam line, the letter “vov”, and the long line, the letter final “nun”.

The mamar is based on a mysterious story told by the holy Rabbi Yitzchok Isaac from Kaliv – called the Kaliver Rabbi zt”l, who was known all over the world as a mysterious holy person. While he was isolating himself from the world, walking alone in the woods, he heard a shepherd boy singing a song describing his yearning to get back to his home and to his parents.

The Rabbi recognized that this song was not just a child’s song but was full of holiness and came from the realm of Kedushe. The Rabbi turned it into a song about us, the Yidishe Kinderlich in Golus, the Jewish children in exile, expressing our great longing for Hashem and to be able to return to the Beis Hamikdosh in Yerushalayim.

Once before lighting the Chanukeh candles, the Rabbi of Kaliv told a mysterious story that seemed to have no connection to Chanukeh. When the Bnei Yisuscher heard the story he enthusiastically expressed his amazement at how the Rabbi of Kaliv succeeded in hiding all of the deepest secrets of Chanukeh within this story.

The Bnei Yisuscher gave us a slight hint to peek into the depth of this story. In this mamar, we try to explore this riddle based on very important fundamentals from our great Rabbis through the generations. I hope you will enjoy it and take its lessons to heart.

Chaveirim, let us not forget that Chanukeh is the perfect time to fill our homes and hearts with the light of Torah and Yiras Shomayim. It is a time to pray to HKB”H that he should grant us renewed energy and the skills to enable us to wage war against the Yevonim who continue to fight us in every generation. They may change their disguise, but their intentions remain the same: “Lehashkichom Torosecho” – to make us forget the Torah of Hashem.

We must remember that it is not mere words that we recite in the brocho on each night of Chanukeh, before lighting the Chanukeh candles: “Sheoso nisim laavoseinu bayomim hoheim bazman hazeh”. The emphasis is: “Bayomim hoheim” – The miracles were in those days but is also “bazman hazeh” – in our time. Just as the Chashmonoim were able to overcome the Yevonim, we have the ability to overcome all of the temptations that our enemies use to distract us from Torah and Yiddishkeit. The timeless message of Chanuka is that we are not just commemorating  the miracles of winning a war a long time ago, but that we need to continue that battle, and with HKBH’s help we too can win.

A happy Chanukah spiritual and physical
with the renewal of miracles to all who need them

Yours,

Pinches from Yerushlayim

 

~  For subscription to the  weekly newspaper “Hamachne Hachareidi” email news@hamachne.com. ~

~ Click the link below for the full English translation ~

Chanukeh-Miketz 5772

Translation Chanukeh 5772

Parshas Vayeishev

A solution to the astonishing act of the Holy Shevotim
who bought Shoes with the Money received from Selling Yosef!

Dear Chaveirim!

In this week’s parshe, parshes Vayeshev, we deal mainly with the challenging deep subject of “Mechiras Yosef” – the sale of Yosef by his holy brothers, the heads of the Shevotim — a sale which lands Yosef in Mitzrayim. One who delves into the mamorim of Chazal in Midresh concerning this topic, will realize that we must not accept the events surrounding the sale of Yosef at face value.  For, it is implausible that the holy shevotim, “Shivtei Koh,” upon whom the entire structure of the Jewish people is founded, committed such an appalling sin — the sale of their own brother into slavery.      

But if the sale of Yosef is not enough to make us wander, we find a more seemingly peculiar act, in fact one of the most astonishing and puzzling aspects concerning the sale of Yosef — the fact that the Shevotim purchased shoes for their feet with the money they received from the sale shevotim as is described in Pirkei D’Rabbi Eliezer (38). Therefore it is important for us to make some sense out of this astounding sequence of events.

We know that the Shevotim believed that Yosef deserved to be killed on his account of spying on them and reporting their inappropriate activities back to their father Yaakov Ovinu.  Nevertheless, what possessed the holy Shevotim to purchase sandals precisely at the moment that their brother, Yosef HaTzaddik, was sitting hostage as a slave, on his way to Mitzrayim?  Without a doubt, there are issues here that are beyond our comprehension.  Nevertheless, this does not absolve us of striving to comprehend them to the best of our abilities. 

Yosef HaTzaddik Represented the Shoes of All Yisroel

We suggest an explanation based on based on what we learn in the Gemoreh (Shabbos 129a):  One should sell even the beams of his house, if necessary, to acquire shoes for his feet.  The holy Mekubel Rama of Pano explains that in the aftermath of the sin of the Eitz-HaDaas, the earth was cursed.  As a consequence, one must wear shoes to create a barrier between oneself and the cursed earth.  If this is the case all over the world it is much more valid in Mitzrayim. Because as we find in the Torah Yosef HaTzaddik describes Mitzrayim to his brothers with the insulting title: “Ervas Hooretz” — the essence of immorality. Due to the powerful immorality that prevailed in Mitzrayim, the entire land was affected and contaminated. We can deduce, therefore, that when Klal Yisroel went down to this hotbed of immorality, they needed to establishe real “shoes” — both material and spiritual, to serve as a solid barrier between themselves and “Ervas Hooretz”.

How amazing is it what we learn from the Midresh (Vayikro Rabbo 32, 5): “Yosef went down to Mitzrayim and guarded himself against immorality; in his merit, KLal Yisroel were able to guard themselves.  Rabbi Chiya bar Abba adds: “Guarding themselves against immorality, in and of itself, was sufficient enough to permit Yisroel’s redemption.” From this we learn a very powerful understanding about Mechiras-Yosef.  Yossef HaTzadik was sold to Mitzrayim so that he should pave the way of kedushe for all of Kllal Yisruel who were in  Mitzrayim, that they should be able to stay pure and not become contaminated from the the immorality of the Egyptians.

This gives us a clear insight how Yosef himself while being in Mitzrayim represented the shoes of kllal Yisroel.  Ii was he who served as “shoes” – a solid barrier for all of kllal Yisroel that they should disconnect from the “Ervas Hooretz” and remain separate and pure. Thus, we have gained a better understanding of why HKB”H inspired the holy Shevotim to purchase shoes for each and every one of them.  After all, their descendants are the ones who sanctified themselves in Mitzrayim due to Yosef’s efforts. It turns out that the sale of Yosef led to his taking on the role of the shoes of Yisroel.  It was only fitting, therefore, that each of the tribes should acquire shoes as a symbolic gesture for the sacred mission that lay ahead of Yosef.

May we all have a wonderful Shabbos

Pinches

 

~  For subscription to the  weekly newspaper “Hamachne Hachareidi” email news@hamachne.com. ~

~ Click the link below for the full English translation ~

Parshas Vayeishev 5772

Translation Vyeishev 5772

Parshas Vayishlach

An amazing revelation of Rabbi Yehoshuah Ben Chananye

Eisov HaRoshe the source of Evil himself Established a Principle:
the Force of Evil Will Never Be Stronger than the Force of Kedushe!

Dear Chaveirim.

In the mamar for this week’s parsha, parshas Vayishlach, we reveal an amazing, for some reason unknown, interpretation on a possuk that Eisov said to Yaakov after Yaakov made up with him. Eisov proposed a friendly and brotherly plan (33, 12): “Nisooh veneilcho veeilcho lenegdecho” “Let us travel on and let us go and I will go on alongside you.”

Concerning this possuk we find a wonderful explanation in the Gemoreh (Chagigoh 5:2) by the Divine Tannah Rabbi Yehoshuah Ben Chananye, who his great Rabbi – Rabon Yochenon Ben Zakaih praised him (Ovos 2, 8): “Ashrei Yoladeto” “Praised is the one who gave birth to him”.

Rabbi Yehoshua Defeats an Apikorus with a stroke of his hand

It all begins with a fierce quarrel that Rabbi Yehoshuah had with an Apikorus, who tried to provoke him and embarrass him while standing before the Caesar of Rome, who enjoyed daily the great intelligence and sharp intellect of Rabbi Yehoshuah. Without uttering a word, the Apikorus turned his head away from Rabbi Yehoshua; this gesture was intended to suggest that HKB”H, so to speak, had turned away his head from Yisroel, as indicated by the possuk that Hashem says: “Veonochi haster astir ponei bayom hahu”— “And I will conceal my face on that day”.

Rabbi Yehoshua comprehended his meaning immediately and gestured in return with an outstretched hand. He was indicating that even in Golus, while HKB”H seemingly conceals his face, nevertheless: “Yodo netuyo oleinu” — His hand remains outstretched over us to protect us.

The Apikorus had no clue what Rabbi Yehoshua was conveying by this gesture. He was too embarrassed to admit this fact in front of the Caesar, and hoped that the matter would pass uneventfully — without anyone realizing that he had failed to grasp Rabbi Yehoshua’s meaning.

Upon witnessing this exchange of gestures between the Apikorus and Rabbi Yehoshua, the Caesar immediately understood that a debate was taking place concerning the Jews. Therefore, he addressed Rabbi Yehoshua privately and inquired as to the meaning of the Apikorus’s gesture of turning away from him.

Rabbi Yehoshua replied that he was suggesting that Yisroel were a people whose Master had turned away from them. Next, the Caesar inquired as to the meaning of Rabbi Yehoshua’s return gesture — the outstretching of his hand. He answered that he was signaling that “Yodo netuyo oleinu” — HKB”H’s hand remains outstretched over us.

Then, the Caesar’s representatives proceeded to quiz the Apikorus to see if he had understood Rabbi Yehoshua’s gestures. They asked him what he had signaled to Rabbi Yehoshua. He replied that he had indicated that HKB”H had turned away from Yisroel. Next, they ask him what Rabbi Yehoshua had conveyed in return by his outstretched hand. The Apikorus confessed that he did not comprehend the meaning of that gesture. The Caesar’s officials expressed their surprise: is someone who is unable to appreciate what is being conveyed to him worthy of standing before the Caesar? They took him out and killed him.

Later on, the  Gemoreh relates a conversation between the sages and Rabbi Yehoshua, as he was about to pass away: They asked him who would be able to defend us in future debates in front of the Caesar, and defeat the Apikorsim, as he had done so admirably while alive.

Rabbi Yehoshua responded by citing a possuk from this parsha, Eisov’s proposal to Yaakov Ovinu: “Nisooh veneilcho veeilcho lenegdecho” “Let us travel on and let us go and I will go on alongside you.” In other words Eiseov meant: It is true that my children and I will continue to wage a battle of extermination against Yaakov, the source of kedusheh, and his children Yisroel. Nonetheless, I promise you that this battle will be: “Lenegdecho” — on equal terms.

The power of evil and tumeh will never be stronger than the force of kedusheh. If the force of kedusheh is diminished, the force of evil will also be diminished. This mirrors the concept of the Gemoreh (Shabbas 119:2): “Maloch rah baal korcho yaaneh Omein” — “The bad angel is forced to answer Omien against his will”. Eisov haRoshe himself, the source of evil, limited the force of evil — promising that his power would never exceed the power of kedusheh.

This stunning opening scene of this week’s mamar gives us tremendous chizuk. We need to remember that no matter what great nissyonos – tests, we will endure in Golus, always do we – the kedusheh, have the power to counter fight the tumeh. But if we want to not only fight but also win the battle, we can only do it by learning Torah which like a sword gives us the overhand to slay the yeitzer hurah and all our enemies.

In The rest of the mamar we explore a deep thought, based on the Meharsho and the Meshech Chocmeh, explaining the depth of Rabbi Yehoshuas act of out stretching his hand – an act that caused the death of the Apikorus. It was his left hand symbolizing the kedushe of tefilin shel yad that we put on our left hand…

Have a wonderful Shabbos
Pinches from Yerushalayim

 

~  For subscription to the  weekly newspaper “Hamachne Hachareidi” email news@hamachne.com. ~

~ Click the link below for the full English translation ~

Parshas Vayishlach 5772

Translation Vyishlach 5772

New Likutei Mamorim Shvilei Pinches 5771

Do to the inquiry of some of our members We would like to clarify that

the new Sefer Likutei Mamorim Shvilei Pinches is available in most Seforim Stores

It can also be purchased at:

Biegeleisen’s Seforim Store

4409 16th Avenue, Brooklyn, NY 11204

Tel: 718-436-1135,  Fax: 718-436-9671

Parshas Vayeitzei

Yaakov Ovinu Purified and elevated his Entire Body
to the level of the Luz that Never Dies

B”H

Dear Chaveirim,

In this week’s mamar we talk about the fascinating revelation of the “Muor Veshemesh” on the mamar from the Gemoreh: “Yaakov ovinu lo meis” –  Yaakov ovinu didn’t die. He explains that the Luz bone doesn’t die because it does not participate in the worldly lusts and does not enjoy food or other pleasures. Yaakov with his great Kedushe purified his entire body up to the level of the Luz  by not enjoying any pleasures of this world. The “Muor Veshemesh” adds that this is the secret of the possuk (Breishis 35-6): “Vayovo Yaakov Luzo” – Yaakov came to Luz, meaning he brought his entire body to the madreige of Luz living forever.

We connect this with the amazing insight that the Rabeinu Bachayei provides us referring to the possuk: “Vayikro es shem hamokom Beis Keil, veulom Luz shem hair lurishono” – And he called the name of that place Beit El; however, Luz was the city’s original name. He questions why it was necessary for the Torah to inform us of the place’s previous name, “Luz.”

He suggests that this name indicates the fact that the development and conception of the entire world began from this place. Just as HKB”H created in the human body the vertebral bone known as the “Luz”; it remains in existence forever and is the starting point from which HKB”H will rebuild and resurrect the dead in the future. In a similar fashion, HKB”H created the holy city of Yerushalayim, representing the “Luz” of the spatial world. It was the starting point from which HKB”H created the spatial world, and from which the rest of the world expanded and developed. So, too, in the future, HKB”H will initiate the resurrection process in Yerushalayim — the Luz of the spatial world—and the process will spread from there to the rest of the world.

We are all hoping and praying to Hashem to see with our eyes this great phenomena of Techias Hameisim soon in our times Omein.

A sweet and wonderful Shabbos

Pinches

 ~  For subscription to the  weekly newspaper “Hamachne Hachareidi” email news@hamachne.com. ~

~ Click the link below for the full English translation ~

Parshas Vayeitzei 5772

Translation Vayeitzei 5772