Thursday's Parsha Tidbits - Parshas Vayelech

Tonight is the annual Teshuva Derasha which for technial reasons was not available on TCN. I do hope to receive a link to the recorded version and will IYH try to summarize it in a post(s) over the weekend. However there was a pre-recorded Parsha vort on OU Torah which can be found at https://outorah.org/p/129615 . I have attempted to reproduce the vort to the best of my ability in this post. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to the maggid shiur.

Rabbi Frand began the vort by quoting from Moshe's "valedictory address" that Moshe stated in Devarim 31:2 וַיֹּ֣אמֶר אֲלֵהֶ֗ם בֶּן־מֵאָה֩ וְעֶשְׂרִ֨ים שָׁנָ֤ה אָֽנֹכִי֙ הַיּ֔וֹם לֹֽא־אוּכַ֥ל ע֖וֹד לָצֵ֣את וְלָב֑וֹא. R' Frand asked what did it mean that Moshe could not go out and come back? Rashi immediately dispels the notion that Moshe was physically weakened as he states that Moshe's strength had not waned.

Rashi gives an answer that Moshe could no longer be engaged in the back and forth of Torah discussion as Hashem had shut off to Moshe the wellsprings of Torah. As a result, Moshe said I cannot go on any longer - if I can't learn and give over Torah, I have no point in living as this is my reason d'etra.

R' Frand told two stories with a warning that he did not sanction the behavior in the stories. He mentioned that he had a Rebbi who could not kick the smoking habit, as much as his family and students begged him. The Rebbi said - if I can't smoke, I can't learn. And if I can't learn then I can't live.

R' Frand remarked that without approving this lifestyle choice, the fact that if he could not learn he could not live, demonstrates the Rebbi's life meaning.

R' Frand also told a story about a man who visited R' Chaim Kanievsky and told him that he had inherited great wealth and was worried about Ayin Hara. R' Chaim asked him - did you use this money to allow yourself to learn more? No, said that man. Did you use the money to hire tutors so that your children could learn better? No, said the man. R' Chaim responded - if you are not using the money to learn or to help your children learn you don't need to worry about Ayin Hara as no one will be jealous of you. Of course this said more about R' Chaim then the man, but it shows what a life of Torah can mean.

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Thursday's Parsha Tidbits - Parshas Nitzavim

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand began the vort by quoting from Devarim 29:15-20, in which the Torah warns that the Jews have seen the abominations in Egypt and that perhaps there is a man among them who after hearing this warning -- וְהִתְבָּרֵ֨ךְ בִּלְבָב֤וֹ לֵאמֹר֙ שָׁל֣וֹם יִֽהְיֶה־לִּ֔י כִּ֛י בִּשְׁרִר֥וּת לִבִּ֖י אֵלֵ֑ךְ - he will bless himself in his heart and say peace will be on me and I will do what I want.

R' Frand quoted the Ibn Ezra who explains the curious complacency of this man. The man believes that no harm will come to him because he is part of a community (Tzibur) and that they will protect him from the harm of his sins. 

This of course is a well established principle - we pray as part of a community so that our prayers will be heard and the zechus of the community does afford protection.

But not for this man, as the Torah states in Devarim 29:20 - וְהִבְדִּיל֤וֹ יְהֹוָה֙ לְרָעָ֔ה מִכֹּ֖ל שִׁבְטֵ֣י יִשְׂרָאֵ֑ל - Hashem will separate him out for punishment.

R' Frand underscored the protection of the Tzibur by telling stories about the Mirrer Yeshiva - the only European yeshiva whose student body and staff survived the Holocaust intact. When things started getting bad in Europe, the Rosh Yeshiva told the talmidim that they needed to stay together. He would not allow any of the boys to go home for Sukkos and required them to all learn together in the same Beis Medrash.

R' Frand then tied this into the Zohar's explanation of a story in Melachim Beis involving Elisha and the Shunamis woman. She had built a room for him to rest and וַיְהִ֥י הַיּ֖וֹם וַיָּ֣בֹא שָׁ֑מָּה וַיָּ֥סַר אֶל־הָעֲלִיָּ֖ה וַיִּשְׁכַּב־שָֽׁמָּה - it was on that day that he came there and lay down in the attic (4:11) - the Zohar explains that this day was Rosh Hashanah.

Elisha then called Gechazi and asked him to inquire of the Shunamis woman - מֶה לַעֲשֹ֣וֹת לָ֔ךְ הֲיֵ֚שׁ לְדַבֶּר־לָךְ֙ אֶל־הַמֶּ֔לֶךְ - what can we do for you - should we speak to the King (4:13) - the Zohar explains that Elisha was offering to daven to Hashem for her.

She responded that she did not want this, using the term בְּת֥וֹךְ עַמִּ֖י אָנֹכִ֥י ישָֽׁבֶת - I dwell among my people. R' Frand explained that she was saying - I don't want to be separated from my people on Rosh Hashanah. R' Frand tied this to R Finkel who did not want to sit separately in the East on Rosh Hashanah - he wanted to be with the rest of the yeshiva.

R' Frand then said a thought from the Chofetz Chaim about another way to succeed in Judgment. He talked about the 1901 Russia-Japan war. When things were going badly for Czar Nikolai he decided to reshape the Russian army by taking a junior level officer and asking him to reorganize. The junior level officer immediately fired all the senior officers who had their positions based on nepotism or stature. These people decided to see if they could find some dirt on the junior officers and eventually discovered that he was lining his pockets.

The former officers then came to Czar and told them what they discovered, in an attempt to get him fired. The Czar responded - I believe you, but I am willing to look past this because I need him and he is doing a great job in reforming the army.

The Chofetz Chaim concluded - this is how you succeed in Judgment on Rosh Hashanah - make yourself valuable and needed by the Tzibur.

Wishing everyone a Kesiva V'Chasima Tova and sweet and healthy New Year.

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Thursday's Parsha Tidbits - Parshas Ki Savo

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

In Devarim 27:26, the Torah states אָר֗וּר אֲשֶׁ֧ר לֹֽא־יָקִ֛ים אֶת־דִּבְרֵ֥י הַתּוֹרָֽה־הַזֹּ֖את - cursed is the one who does not uphold the words of the Torah. R' Frand asked why does the Torah use the word uphold (Yakim) and not keep (YiKayem)?

R' Frand answered by quoting the Ramban who explains that this refers to someone who says - I will keep the whole Torah, but not this particular mitzva that I don't understand or that I don't agree with. This person is not failing to keep a mitzva because he has a desire or because he his lazy. That would not be a reason that a person should be cursed as he is merely being human. But a person who says that he fundamentally will not follow a particular rule, that is a person who is cursed.

R' Frand next quoted the Chazon Ish who explained that in Klal Yisrael there are Tzaddikim and there are also good men, even if they are not on the level of being a Tzaddik. This second category of people strive to be Tzaddikim, but are held back because of their Yetzer Hara. But there is also a third category of people who are happy with not being perfect and have no desire to grow. As we approach Rosh Hashanah we should want to be in that second category of desiring a year so that we can grow.

R' Frand said a second vort which contrasted the Berachos and Klallos which both the use word וְהִשִּׂיגֻ֑ךָ - and they will come upon you and overtake you. In Devarim 28:2, the Torah writes וּבָ֧אוּ עָלֶ֛יךָ כָּל־הַבְּרָכ֥וֹת הָאֵ֖לֶּה וְהִשִּׂיגֻ֑ךָ - the Berachos will come upon you and overtake you. But in Devarim 28:15, the Torah writes וּבָ֧אוּ עָלֶ֛יךָ כָּל־הַקְּלָל֥וֹת הָאֵ֖לֶּה וְהִשִּׂיגֽוּךָ - the Klallos will do this. 

It is understandable why a person would want to avoid the Klallos and thus they will overtake him, but why would someone want to avoid the Berachos?

R' Frand gave a number of answers, some of which I will summarize here. R' Frand quoted R' Shimshon Refael Hirsch who explains that the person whose Berachos will overcome him is a person who does mitzvos because he wants to do mitzvos and not for the sake of a reward. This person will be overcome with Beracha, even though he is not expecting it.

R' Frand also quoted R' Weinberger in Shemen HaTov who writes that it will occur that a person will become wealthy and it will change the person, or a person will be overcome with troubles and it will change his countenance as well. The blessing here is that the person will be overcome with Berachos which will not change him, while the Klallos are that he will be overcome with troubles which will change him too.

Lastly, R' Frand quoted the Degel Machaneh Ephraim which explains that there are times that Hashem will send us a beracha which we do not capitalize on. Maybe because we don't understand that its a blessing or perhaps because our nature is not to jump at potential opportunities which involve change. Hashem says - I will send this beracha and it will overcome you, even if you are trying to avoid it.

R' Frand closed the vort by quoting the pasuk in Tehillim אַ֚ךְ ט֣וֹב וָחֶ֣סֶד יִ֖רְדְּפוּנִי . Why would we need goodness and kindness to pursue us? Because there are times that we don't see that something is a Beracha and therefore we need it to pursue us.

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Thursday's Parsha Tidbits - Parshas Ki Seitzei

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

This week's parsha includes the interesting mitzva of Shiluach HaKane - sending away the mother bird before taking the eggs/hatchlings. R' Frand noted that the Rambam explains that this miztva as well as the mitzva of Oso V'es B'no (not slaughtering a cow and its calf on the same day) are intended to prevent stress to animals. The Rambam explains that there is no difference between the worry of a mother animal and a human mother as the innate love of the mother is not based on intelligence.

Meanwhile the Ramban explains that the mitzva of Shiluach HaKane is not based on caring for an animal. (R' Frand quipped that the Ramban is not based on PETA). Rather the purpose of the mitzva is to make the human more merciful. Being cruel to an animal and causing it to suffer makes a person a more cruel individual, so being merciful and shooing away the mother bird helps make a person a better person.

R' Frand next quoted R' Shlomo Kluger in his Sefer Imrei Shefer who observes that the language by of the reward for Shiluach HaKane and the language of the reward for honoring one's parents is inverted. The Torah states that for one who performs Shiluach HaKane -  לְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ וְהַֽאֲרַכְתָּ֖ יָמִֽים - it will be good for him and he will live a long life. (Devarim 22:7). But a person who honors his parents is rewarded with - לְמַ֣עַן | יַֽאֲרִיכֻ֣ן יָמֶ֗יךָ וּלְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ - it will be good for him and he will live a long life. (Devarim 5:16).

He explains that the two mitzvos are cited as the easiest and most difficult mitzvos. Shooing away the mother bird has no cost and is a quick act. But honoring one's parents properly is life long and very difficult to properly perform.

The person who does honor his parents properly is instantly rewarded with long life and it will be good for him. But the person who performs Shiluach HaKane has done a quick act which does not immediately qualify for long life. Instead this small act of kindness will make him a better person and through continuing to do Chessed he will qualify for the long life.

R' Frand next quoted R' Bukspan who cited a Medrash which states that if a person keeps Shiluach HaKane he will also merit to send out his Eved Ivri at Yovel. But what is the connection?

The Etz Yosef explains that if a person keeps Shiluach HaKane he will become wealthy and have Eved Ivri which he will free at Yovel. But this does not seem to answer the question.

Instead R' Bukspan linked this to a pasuk in Shemos 6:13 which states - יְצַוֵּם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם - that before Moshe & Aharon went to Pharaoh they were commanded to go speak to the Jews. The Yerushalmi explains that they specifically went to tell the Jews that they should release their Eved Ivri at Yovel.

But why at this juncture would they need this instruction? The Jews would not even experience Yovel until 50 years after the conquered the land of Israel?

R' Bukspan quoted R' Chaim Shmulevitz who explained that it is very hard to release an Eved Ivri. So at this point where the Jews are feeling what it is to be an Eved - remember this when you have your own so that you will be able to release them. 

This is the reason that Shiluach HaKane is linked to Eved Ivri. Releasing the Eved Ivri is a merciful act and in order to reach this level a person should train themselves to be merciful, such as sending away the mother bird.

R' Frand closed the vort by quoting the Rambam's explanation of the mishna in Pirkei Avos which instructs one to run to a light mitzva like a heavy mitzva - when you learn how to do a light mitzva it will assist you in performing a heavy mitzva.

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Thursday's Parsha Tidbits - Parshas Shoftim

As R' Frand has restarted his Thursday Night shiur I am again providing a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand began the vort by quoting a Medrash on the end of the first pasuk of the parsha  וְשָֽׁפְט֥וּ אֶת־הָעָ֖ם מִשְׁפַּט־צֶֽדֶק. The Medrash teaches that we learn from this pasuk that there is an obligation to be Melamed Zechus on the Jewish people. The Medrash links this to the Shofet Gidon. When the Jews were being oppressed by Midyan, Hashem wanted someone to be Melamed Zechus on the Jews. After Gidon stepped up and did so, he received a reward and was given the position of Shofet.  

Rashi explains the story of how Gidon was Melamed Zechus - the story took place right after Pesach and Gidon said - I just said at the Seder Btzais Yisrael M'Mitzrayim. Hashem - if our forefathers were Tzaddikim, save us in their Zechus. If not, then please save us without having Zechusim. This was enough for Hashem to save the Jews and reward Gidon.

R' Frand quoted the sefer M'Beer HaParsha which cites the Peleh Yoetz who asks - why does Hashem need someone to be Melamed Zechus? Hashem knows what people have accomplished and if they have Zechusim. And if they don't, how could this help? He answered that Gidon was rewarded because whatever is done (or said) in this world has an impact in the Heavens. Merely repeating what someone has done for the good, can have an impact in Shamayim. Similarly, if one recites the negative acts of another, it can create prosecutors there as well.

R' Frand invoked the month of Elul, stating that everyone needs Zechusim, so it is a good time to repeat the good deeds of others.

R' Frand then told a story about R' Levi Yitzchak who once said that he would not start the Seder until someone brought him 50 silk scarves, 10 pounds of Turkish tobacco and a loaf of bread. His Chassidim were beside themselves - the Czar had ordered that anyone wearing a silk scarf would be put in prison and that smoking Turkish tobacco was a capital offense. 

Still the Chassidim were able to gather the 50 scarves and 10 pounds of tobacco and brought them to him. R' Levi Yitzchak then remarked - the Czar has promised harsh penalties and has a ruthless police force to punish those who have this contraband, yet it has been found. Meanwhile there is not a loaf of bread in the entire city, now we can start the Seder!

R' Frand closed by quoting R' Asher Weiss who himself cited the Kedushas Levi on the beginning of the pasuk - שֹֽׁפְטִ֣ים וְשֹֽׁטְרִ֗ים תִּתֶּן־לְךָ֙ בְּכָל־שְׁעָרֶ֔יךָ. He explains that the שֹֽׁפְטִ֣ים וְשֹֽׁטְרִ֗ים are created in Heaven - that each person creates his own Judge with his actions. If you are merciful here, you will create a Judge who will look mercifully upon you in Shamayim. And if you are Melamed Zechus here, the Judge will be Melamed Zechus about you in Shamayim.

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