Thursday's Parsha Tidbits - Parshas Vayigash

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 said his vort on the pasuk in Bereishis 45:4 which states וַיֹּ֗אמֶר אֲנִי֙ יוֹסֵ֣ף אֲחִיכֶ֔ם אֲשֶׁר־מְכַרְתֶּ֥ם אֹתִ֖י מִצְרָֽיְמָה. Since this is said during the time that Yosef is trying to console his brothers, why would he mention that they sold him down to Egypt?

R' Frand first gave an answer from the S'forno (as well as the Ohr HaChaim HaKadosh) which states that this was said to make sure that they knew that he was actually Yosef. Since the sale was only witnessed by eleven people, by letting them know that he was aware of it, they would realized that he was really Yosef.

R' Frand gave a second answer from the Sfas Emes who explained that when the brothers saw Yosef they were upset with themselves. They saw what a great person he had become and they thought - had we not sold him down to Egypt and had he stayed with Ya'akov, he could have been even greater. 

It was for this reason that Yosef told them - I am Yosef who you sold down to Egypt, because you sold me to Egypt. I would not have become the person I am now if I had not experienced all the troubles that I did. Much like the meforshim take the breaking of the luchos  אֲשֶׁ֥ר שִׁבַּֽרְתָּ and learn that Hashem said Yasher Koach that you broke the luchos, so too Yosef was saying אֲשֶׁר־מְכַרְתֶּ֥ם - Yasher Koach that you sold me.

R' Frand said a second vort in the name of the Tiferes Shlomo (Radumsker Rav) which ties back to Parshas Vayishlach. After recounting the fight with the angel of Esav, the Torah states in Bereishis 32:32 - וַיִּזְרַח־ל֣וֹ הַשֶּׁ֔מֶשׁ כַּֽאֲשֶׁ֥ר עָבַ֖ר אֶת־פְּנוּאֵ֑ל וְה֥וּא צֹלֵ֖עַ עַל־יְרֵכֽוֹ. Rashi explains that the Torah is telling us that the sun rose to heal Ya'akov from his wound. However if this was the case, the rising of the sun should be at the end of the pasuk after the Torah states that he was lame!

The Tiferes Shlomo addresses this by quoting a pasuk from this week's parsha which states in Bereishis 45:3 - וְלֹא־יָֽכְל֤וּ אֶחָיו֙ לַֽעֲנ֣וֹת אֹת֔וֹ כִּ֥י נִבְהֲל֖וּ מִפָּנָֽיו. Rashi explains that they were embarrassed that for 22 years they thought he was evil and they had done right and now they realized they were wrong and there is nothing more devastating than that. R' Chaim Shmuelevitz comments that this was a rebuke to them for their prior actions, but where is the actual rebuke? He answers that being faced with the fact that a person was dead wrong is a rebuke. 

R'  Frand gave the example of a parent whose child is disciplined and the parent gets the teacher fired. Years later the parent may realize that the teacher was right to discipline the child and the parent regrets his actions so many years later.

Unfortunately we can go through life and not realize until afterwards that we did something wrong. How does one figure it out? Aseh Lecha Rav U'Kneh Lecha Chaver. The Rambam explains that a good friend is someone that you can tell everything and because the relationship is so strong, the friend wont change his view of the person and the friend can tell you - you are an idiot!

So going back to the pasuk from this week's parsha, the Torah is telling us that sometimes Hashem shines a light on us and reveals that we were distracted. The light causes an epiphany and causes us to realize - we are not whole, we did wrong. The sun shows us that we were wrong. 

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Thursday's Parsha Tidbits - Parshas Mikeitz

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 Bereishis 41:33, Yosef instructs Pharaoh  וְעַתָּה֙ יֵרֶ֣א פַרְעֹ֔ה אִ֖ישׁ נָב֣וֹן וְחָכָ֑ם וִֽישִׁיתֵ֖הוּ עַל־אֶ֥רֶץ מִצְרָֽיִם - that he should select someone to lead Egypt who is both a Navon and a Chacham. The word Chacham implies someone who can anticipate events as he is someone who is Roeh Es HaNolad. The word Navon is someone can who deduce, a person who is Me'vin Davar M'Toch Davar.

R' Frand explained that Yosef was telling Pharaoh that its important that the person in charge have the ability to realize that the good times will not continue ad infinitum. He will need to realize that there will be years of famine and will concomitantly need to teach the people that they should save their food for the upcoming lean years.

R' Frand quoted a mashal told by R' Eliyahu Lopian to illustrate this point. A king had an army which was failing in battle. He appointed a general who was successful and won the war. The king wanted to reward him and told the general that he could go into the royal treasure chamber for an hour and take whatever he liked. But later, the king had a change of heart and did not want to follow through on his promise. He asked his advisors what to do and they told him that he should have the royal philharmonic in the treasure chamber. When the general walked in, he heard the most beautiful melody and he sat down to listen. When the first song ended he was going to start collecting when an even more beautiful song began. He was transfixed and only shortly before the hour was to expire did he begin to collect reward.

[R' Frand said that this Mashal is also a way to look at our time in this world. While we know that its in our best interests to amass mitzvos so that we will have reward in the eternal world, we find ourselves too involved in the moment.]

The Chacham and Navon will look beyond the momentary good times and will plan for the future, this is what Yosef told Pharaoh what he needed.

R' Frand said a second vort on the Gemara in Shabbos 23 which states in the name of R' Huna that a person who is Rogil (usual) in having candles lit will have children who are talmidei chachamim. 

Rashi explains that this means that the person will spend his money on having candles for Shabbos and Chanukah. But R' Frand quoted R' Ya'akov Yosef Herman who explained the gemara differently. He noted that in the times of the gemara when there was no electricity, if someone wanted to do something in the home after dark, he needed to have candles. While the simple folk went to sleep, the person who wanted to learn would spend his money on candles. And when his young children woke in the middle of the night and wanted a drink of water, they would see their father pouring over a gemara and it inspired them to be talmidei chachamim.

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Thursday's Parsha Tidbits - Parshas Vayeshev

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 noting that Rashi explains that the כְּתֹ֥נֶת פַּסִּֽים has an allusion to the troubles that befell Yosef as the word  פַּסִּֽים is an acronym for four troubles - Potiphar, Socharim, Yishmaelim and Midyanim. 

R' Frand then quoted the Sefer Abir Ya'akov which asked why we invoke the כְּתֹ֥נֶת פַּסִּֽים during the final chanting of the Kohanim during Birkas Kohanim. The prayer which is said silently states that Yosef engendered Chen and Chessed after being given the Kesones Passim, but the pesukim tell a different story!

R' Frand prefaced his answer by quoting a story of R' Ruderman who used to visit with R' Chaim Ozer when R' Ruderman was a young man. When their meeting ended, R' Chaim Ozer would walk with him from his home for a few blocks. At that point he would say good bye, but R' Ruderman did not want him to walk back by himself, so he would walk R' Chaim Ozer back to his house. This repeated itself a few times before R' Ruderman finally went home by himself.

R' Frand said that R' Ruderman would tell this often, and he would mention how important this made him feel, that R' Chaim Ozer did not do this with all his guests, so he must have seen something in the young R' Ruderman that he wanted to foster.

When Ya'akov gave the כְּתֹ֥נֶת פַּסִּֽים to Yosef it was not just a splendid garment. It was a way that Ya'akov could show Yosef how important he was to him and that he saw that Yosef could succeed.

R' Frand said that this gave Yosef an air of confidence, such that wherever he went in Egypt - from Potiphar's house to prison, he was entrusted with positions of authority - based on how he carried himself. 

This can also be seen in the language of the prayer in Birkas Kohanim as it specifically mentions - when his father clothed him in the כְּתֹ֥נֶת פַּסִּֽים. 

It can also be seen in the way that the coat was taken away, as the Torah uses multiple description in Bereishis 27:23 - וַיַּפְשִׁ֤יטוּ אֶת־יוֹסֵף֙ אֶת־כֻּתָּנְתּ֔וֹ אֶת־כְּתֹ֥נֶת הַפַּסִּ֖ים אֲשֶׁ֥ר עָלָֽיו.

R' Frand linked this to a Gemara in Yoma which writes that a Rasha when he will be judged cannot claim that his good looks were the reason that he was promiscuous. He will then be asked - were you more handsome than Yosef? Yet he was able to resist, why can't you?

But the Gemara also teaches that when Yosef was tempted and considered giving in, he saw the image of his father and resisted. But for anyone if they were shown this when tempted they would also resist!

R' Frand answered that Yosef conjured this image himself - he thought about his father and Ya'akov's confidence in him and used this to resist her.

R' Frand said a second vort based on the pasuk in Bereishis 39:20 - יִּקַּח֩ אֲדֹנֵ֨י יוֹסֵ֜ף אֹת֗וֹ וַיִּתְּנֵ֨הוּ֙ אֶל־בֵּ֣ית הַסֹּ֔הַר מְק֕וֹם אֲשֶׁר־אֲסִירֵ֥י הַמֶּ֖לֶךְ אֲסוּרִ֑ים וַֽיְהִי־שָׁ֖ם בְּבֵ֥ית הַסֹּֽהַר - why the second use of being present in the prison?

R' Frand again quoted the Abir Ya'akov who notes that a person may undergo a personal trouble which causes them to lose the ability to learn as much, or requires them to work longer hours for the same money, or something else that reduces the time that can be spent on spiritual matters. The person may say - but I was learning so much or so long, why did Hashem take me from that? R' Frand answered that the person needs to realize that Hashem put me in this position because he wants me to do other things and not spend as much time on learning or spiritual matters. He must realize, I am in this place because Hashem wants me here - וַֽיְהִי־שָׁ֖ם בְּבֵ֥ית הַסֹּֽהַר.

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Thursday's Parsha Tidbits - Parshas Vayishlach

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 Bereishis 32:15, the Torah describes the gift that Ya'akov sent to Esav - עִזִּ֣ים מָאתַ֔יִם וּתְיָשִׁ֖ים עֶשְׂרִ֑ים רְחֵלִ֥ים מָאתַ֖יִם וְאֵילִ֥ים עֶשְׂרִֽים . R' Frand quoted the Ba'al HaTurim who notes that every word in the pasuk ends in a Mem. The Ba'al HaTurim explains that the reason why they were sent was because they were all blemished - Ba'alei Mumim.

But if you are trying to appease someone, why send blemished animals? The Ba'al HaTurim explains that all of the blemishes were internal.

But how did Ya'akov know that, he did not have x-rays or MRIs? R' Frand answered by quoting the Rama who cites Rabbeinu Yehuda HaChassid who states that if you put your hand on an animal, it puts its head down as its a humble creature. Those animals that did not put their heads down were sent to Esav. This can be seen from the pasuk previously - וַיִּקַּ֞ח מִן־הַבָּ֧א בְיָד֛וֹ.

R' Frand said a second vort which was based on the Ramban who explains that the parsha is a hint for the generations that the way that Ya'akov dealt with Esav should be a roadmap for Jews in the future. When Ya'akov says in 32:9 - וְהָיָ֛ה הַמַּֽחֲנֶ֥ה הַנִּשְׁאָ֖ר לִפְלֵיטָֽה the simple pshat would be to say, perhaps they will escape. But the Ramban explains that it is a promise that they will escape. The Ramban further states that in some lands a king will enact laws against us, but there will be another land for the Jews to escape to. Most recently when Hitler rose to power to Germany, there was the United States to escape to.

The Rabbeinu B'Chaye writes similarly that one should know that this is the script for us for the relationship of Ya'akov and Esav going forward.

R' Frand also quotes the Chinuch who explains that the mitzva of Gid HaNasheh is to remind us that even though Esav's angel struck and injured Ya'akov, still Ya'akov survived. Even though they may damage us, we will survive.

R' Frand also quoted a Medrash that when Ya'akov saw Esav coming from afar, Yaa'kov raised his eyes to the Heavens and davened. Ya'akov then heard in response a promise that in the z'chus of Ya'akov we will be saved.

The Kehillas Yitzchak asked - why is the answer not in your zechus as opposed to in the z'chus of Ya'akov? He answers that Ya'akov prayed - in 32:14 - הַצִּילֵ֥נִי נָ֛א מִיַּ֥ד אָחִ֖י מִיַּ֣ד עֵשָׂ֑ו - I might be saved because of my being his brother and he will have mercy on me. But what will happen in the future? To this, Ya'akov is promised that in your z'chus your descendants will be saved.

R' Frand told a story which it had been said by R' Matisyahu Solomon about his time in Gateshead. Apparently, the yeshiva was not far from the community of Wallsend. Why did it have that name? Because when Hadrian built a wall to protect England from the Romans, this was the end of the wall.

At one point, there was a journalist who went to write a story about Wallsend and the remnants of the wall - which were a pile of stone with moss growing on it. The journalist realized that he had yahrtzeit and needed to say kaddish, so he asked where the closest Jewish community was. He was told Gateshead was about ten miles away. The journalist walked in and heard the boys arguing about what R' Akiva said. He thought to himself - Hadrian built the wall to protect them and the only thing left is a pile of stones. Meanwhile, R' Akiva is still around.

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Thursday's Parsha Tidbits - Parshas Vayeitzei

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 his first vort by noting that Ya'akov saw angels at the beginning of the parsha when he was on his way to Lavan having left the Yeshiva of Shem V'Ever and at the end of the parsha when he was leaving Lavan and on the way back to Cana'an. 

R' Frand quoted the Avir Ya'akov which asks - the angels Ya'akov saw in the beginning of the parsha were viewed in a dream which is a less significant viewing and the angels at the end of the parsha were viewed while awake. But since Ya'alkov was coming from the Yeshiva shouldn't he have been on a higher level and more deserving of seeing the angels while awake then at the end when he was coming from Lavan?

R' Frand gave two different answers. The first answer was prefaced with a question that was asked to R' Shlomo Zalman Auerbach ZTL about the Shema on Yom Kippur. In Ma'ariv on the night of Yom Kippur we say Baruch Shem K'Vod Malchuso out loud and then in Ma'ariv on Motzei Yom Kippur we say it quietly. But at the beginning of Yom Kippur we are just starting the day and at the end we are at the pinnacle of holiness and purity. So why do we not say it aloud then?

R' Shlomo Zalman answered that it matters where you are going to. When we enter Yom Kippur we are headed towards kedusha so we say it aloud. In the ma'ariv after we are already headed towards chol and are likley thinking about what the break-fast meal will be. So at that point it is said silently.

So too by Ya'akov - when he was leaving Yeshiva and headed towards Lavan he was leaving kedusha so he saw the angels in a dream. But when he was leaving Lavan and heading towards the land of his fathers he was headed towards kedusha and saw the angels while awake.

R' Frand gave a second explanation based on the Rambam in Hilchos Talmud Torah. The Rambam writes that all Jews are required to learn Torah whether they are young, old, wealthy, poor or even if they have a wife and young children. Why is this last? Because its the most difficult. Ya'akov when he was coming from Yeshivas Shem V'Ever was coming from a place where learning was easy, so he did not merit to see the angels while awake. But when he was coming from Lavan and still had found time to learn even though he had 4 wives and 13 children, then he merited to see the angels while awake.

R' Frand said a second vort related to Leah and the fact that she stopped having children after giving birth to Yehuda and thanking Hashem as it states in Bereishis 29:35 - וַתַּ֨הַר ע֜וֹד וַתֵּ֣לֶד בֵּ֗ן וַתֹּ֨אמֶר֙ הַפַּ֨עַם֙ אוֹדֶ֣ה אֶת־יְהֹוָ֔ה עַל־כֵּ֛ן קָֽרְאָ֥ה שְׁמ֖וֹ יְהוּדָ֑ה וַתַּֽעֲמֹ֖ד מִלֶּֽדֶת. 

But why should her thanking Hashem be a reason that she stops having children?

R' Frand quoted the Ba'al HaTurim who explains that the problem was that Leah said thanks but did not make a request for the future. The Rambam writes in Hilchos Berachos the general principle that we should cry out for the future and thank Hashem for the past. We cannot be complacent and say - its enough, Hashem wants us to ask for more.

R' Frand gave various examples from davening, including that in Hallel we end with Ana Hashem Hoshiah Na, Ana Hashem Hatzlicha Na. [I heard a similar vort previously that this is why Modim ends with a request as well].

R' Frand closed the vort by quoting the Abir Ya'akov who in turn said in the name of R' Hutner that Hoda'ah has two aspects - saying thank you and admitting. When a person says thank you he needs to acknowledge as well.

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