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.

In Bereishis 28:14, the Torah states וְהָיָ֤ה זַרְעֲךָ֙ כַּֽעֲפַ֣ר הָאָ֔רֶץ וּפָֽרַצְתָּ֛ יָ֥מָּה וָקֵ֖דְמָה וְצָפֹ֣נָה וָנֶ֑גְבָּה וְנִבְרְכ֥וּ בְךָ֛ כָּל־מִשְׁפְּחֹ֥ת הָֽאֲדָמָ֖ה וּבְזַרְעֶֽךָ. R' Frand asked - why is Ya'akov being told that his children will be like dust? Elsewhere there is a promise that they will be like the stars in the sky. And while stars are beautiful, dust is just that. Dust is trampled on and certainly not glamorous.

R' Frand quoted the Rambam in Igeres Teiman who cites this pasuk and explains that while the Jews will be oppressed, the Jews will survive and the oppressors will disappear. He explains that even though today the Jews may be trampled as people step on the dust and dirt, the Jews will win. Because in the end, the dust and dirt covers the person when he is buried.

R' Frand linked this to a Tosfos in Berachos, which links this to the tefillah Elokai Nitzor, which states that our souls should K'Afar L'Kol Tihiyeh. Tosfos explains that dirt lasts forever, so too we want out offspring to be forever like the pasuk in the parsha.

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Thursday's Parsha Tidbits - Parshas Toldos

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's first vort focused on the question - why do we call Esav "Edom" and his descendants by the same term, simply because he asked for soup which he called "Edom." If Ya'akov had been making pizza and Esav had asked for pizza, would he and his descendants have been called pizza?

R' Frand answered by quoting R' Hutner who explained the difference between Jews and Akum. A Jew will focus on self improvement and understand the totality of the circumstances. But Esav, although aware of the fact that Ya'akov was making this food because their father Yitzchak was in mourning for their grandfather Avraham, was solely thinking about his stomach. He did not care that his father was mourning or that his grandfather died, he just wanted the red stew. And so he became known as Edom.

The second vort related to a Medrash HaGadol which added a post script to the story. The Medrash relates that after Ya'akov traded the Bechorah for the soup, Esav called a town meeting and invited everyone to hear about the trade. He loudly proclaimed that he had obtained Ya'akov's food and drank his wine, in exchange for the Bechorah. He proceeded to laud the transaction and how he had hoodwinked Ya'akov in the deal. In so doing he cemented his rationalization that he had done the right thing.

R' Frand said that this was emblematic of Esav's view of himself as infallible and without fault. He quoted the Ba'al HaTurim who notes that the Gematria of Esav is Shalom - showing that he was always at peace with this actions. Meanwhile, Ya'akov is similar to Akuv (meaning bent or crooked) because he was constantly bent over and examining whether he had done the right thing.

R' Frand's third vort related to the pasuk in Bereishis 27:33 - וַיֶּֽחֱרַ֨ד יִצְחָ֣ק חֲרָדָה֘ גְּדֹלָ֣ה עַד־מְאֹד֒. He quoted the Medrash Tanchuma, which observes that a person does not have חֲרָדָה֘ גְּדֹלָ֣ה unless he had previously had a lower level of fear. The Medrash explains that Yitzchak had a previous fright at the Akeidah when the heavens opened up as his father was about to sacrifice him and he saw the Merkavah.

But why would the realization in this week's parsha cause greater fear?

R' Frand first quoted R' Ya'akov Breish (sp?) who was the Chief Rabbi of Switzerland during and after World War II. When he spoke on Yom Kippur after the war ended, he explained that the two fears are emblematic of two ways that Jews have died off over history. There were Jews who died on the Mizbeach when they gave up their lives Al Kiddush Hashem. But there are also Jews who died because they ate, drank and intermarried with non-Jews. This was the second fear of Yitzchak.

R' Frand gave another explanation, which was his own thought. He said that perhaps Yitzchak was afraid because he suddenly realized that his entire view of Esav was wrong. To this point he had not seen Esav for who he really was, but upon hearing Esav's reaction to the giving of the Berachos to Ya'akov, he saw Esav as the Rasha that he was.

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Thursday's Parsha Tidbits - Parshas Chaye Sarah

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.

Tonight's first vort was predicated on a Rabbenu B'Chaye in Parshas Yisro. It begins with a quote from Mishlei 15:4 - מַרְפֵּ֣א לָ֖שׁוֹן עֵ֣ץ חַיִּ֑ים וְסֶ֥לֶף בָּ֜֗הּ שֶׁ֣בֶר בְּרֽוּחַ which can be loosely translated as a healing tongue is a tree of life, but cutting language shatters the spirit. 

Rabbenu B'Chaye explains that Shlomo was teaching that speaking kindly when dealing with a person with depression or a spiritual ailment, can be the tree of life. Indeed, when dealing with a person who has physical ailment, there is the possibility that the person may be healed by the medication, and even if he is healed, it is simply the disease that leaves. On the other hand, speaking kindly to someone with depression or other psychological or spiritual ailment can be uplifting and a permanent cure for what ails them.

This can be seen with Avraham Avinu, who converted thousands of people. He would speak kindly and warmly with people and help uplift their spirits. 

R' Frand tied this to a Gemara in Bava Basra 16 which talks about a diamond that was hung around Avraham's neck, which had the power to heal people who viewed it. The Gemara teaches that when Avraham died, Hashem hung the diamond on the sun.

Rabbeinu B'Chaye explains that the necklace was not physical - it was the language that Avraham used when he spoke with people - it was the power of his throat. People with sickly souls would hear his words about Hashem and be uplifted. After Avraham died, there was no one who would speak with people that way, so Hashem took the stone and hung it on the sun. This allegorical reference meant that Hashem had people look to the heavens in order to recognize Hashem and be uplifted.

R' Frand said a second vort based on the sefer Arzei HaParshah. He observes that Eliezer is not referred to by his own name in the parsha. Instead he is referred to as Ish or Eved. Even though Eliezer was carrying out the wishes of Avraham, Eliezer did not merit being referenced in his own name.

R' Frand mentioned R' Elchanan Wasserman HYD who was a talmid of the Chofetz Chaim. When the Chofetz Chaim died, R' Elchanan was in London and was asked to give a Hesped. R' Elchanan said that when Moshe died, he was eulogized by Hashem as "Eved Hashem" because his entire existence was to serve Hashem. This is what can be said about the Chofetz Chaim, author of the Mishna Berurah and Shmiras HaLashon - he was an Eved Hashem.

R' Frand said that he visited the kever of the Bet Yosef and he was moved by the tombstone which simply reads R' Yosef Karo - the author of the Shulchan Aruch. Nothing more needed to be said.

He then connected this with a Medrash Tanchima which tells the story of a man who traveled from Israel with his slave, leaving behind a son who was learning Torah in Israel. When the man was dying, he wrote a will that left everything to the slave and instructed that the son could take "one thing." After the man's death, the slave took everything, and the son was incredulous. The son went to his rebbi who said - you've won! If the property had been left to you, the slave would have stolen it. But now he comes to you and says - take something. But since what a slave acquires belongs to his master, if you acquire the slave as your "one thing" you will have inherited everything.

A slave has no identity, he is just a possession of the master. Moshe Rabbenu was like this as he was entirely devoted to service of Hashem. And Eliezer is not identified by name in the parsha as he was simply an extension of Avraham.

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Thursday's Parsha Tidbits -- Parshas Lech Lecha

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.

The first vort R' Frand said related to Avraham's stop at Shechem as mentioned in Bereishis 12:6. Rashi explains that the reason that Avraham stopped there was to daven for Ya'akov's children who one day would do battle in Shechem. R' Frand quoted the Sifsei Chachamim who ask an obvious question - if Avraham is davening for his great grandchildren, why does he later ask Hashem about not having children and only having Eliezer to perpetuate his legacy?

R' Frand next quoted the pasuk in Bereishis 15:3 - וַיֹּ֣אמֶר אַבְרָ֔ם הֵ֣ן לִ֔י לֹ֥א נָתַ֖תָּה זָ֑רַע וְהִנֵּ֥ה בֶן־בֵּיתִ֖י יוֹרֵ֥שׁ אֹתִֽי. He quoted the Ohr HaChaim HaKadosh who asks why does the Torah use the words הֵ֣ן לִ֔י - you have not given me? 

R' Frand quoted the Netziv who answers this question by observing that this pasuk is linked to the previous pasuk in which Avraham states - מַה־תִּתֶּן־לִ֔י וְאָֽנֹכִ֖י הוֹלֵ֣ךְ עֲרִירִ֑י וּבֶן־מֶ֣שֶׁק בֵּיתִ֔י ה֖וּא דַּמֶּ֥שֶׂק אֱלִיעֶֽזֶר. He explains that Avraham was confident that he would have children and knew that he would have grandchildren. However you have not given me  זָ֑רַע - I won't have children that I can teach and be my legacy. Its not enough for me to have children when I am an old man, because I won't have time to teach them and show them my ways. 

This also explains the reason that the Gemara learns from the words  וּבֶן־מֶ֣שֶׁק בֵּיתִ֔י ה֖וּא דַּמֶּ֥שֶׂק אֱלִיעֶֽזֶר that Eliezer was teaching Avraham's Torah. Avraham knew that Eliezer was capable of delivering his Torah, but Avraham was upset that his children won't be receiving and teaching what they learned from him. What I am and what I want to give over to my children, I will be too old to do. Because there is a special relationship between a father and son and to be an effective father, I can't do it when I am past my prime.

R' Frand said a second vort in the name of R' Ya'akov Gross from Lakewood, New Jersey. The vort related to the separation of Lot from Avraham in which Avraham gave Lot the choice of any part of the land to live in. In the middle of this discussion, the Torah states in Bereishis 13:11 - וַיִּבְחַר־ל֣וֹ ל֗וֹט אֵ֚ת כָּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן וַיִּסַּ֥ע ל֖וֹט מִקֶּ֑דֶם. Rashi quotes a Medrash which states that Lot wanted to separate from Avraham and Hashem by going to this area. But where does the Medrash see this in the pesukim?

R' Frand answered that its from the word קֶּ֑דֶם - this refers to Hashem because He came before the world.

R' Frand quoted R' Matisyahu Solomon who cited R' Shneur Kotler on a pasuk in Parshas Ekev which states that Israel is not like Egypt that you left - because in Egypt you are guaranteed water as the Nile floods the fields. On the other hand, in Israel you need rain water and you will depend on Hashem for it.

How is this a selling point for the land of Israel? What happens if it does not rain?

R' Frand answered that its better to be in Israel and dependent on rain, than to be in Egypt where the moisture is a done deal. Because in Israel you will have a connection with me. This is why Lot wanted to separate, because he did not want to be connected to Hashem.

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Thursday's Parsha Tidbits - Parshas Netzavim

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 the Ba'al Haturim who writes that four pesukim in Tanach begin with the word אַתֶּ֨ם. The first is in Shemos where the Jews are told by Pharaoh in Shemos 5:11 אַתֶּ֗ם לְכ֨וּ קְח֤וּ לָכֶם֙ תֶּ֔בֶן. The second is in Yisro when Hashem tells the Jewish people in Shemos 19:4אַתֶּ֣ם רְאִיתֶ֔ם אֲשֶׁ֥ר עָשִׂ֖יתִי לְמִצְרָ֑יִם. The third is the beginning of this week's parsha and the last is in Nach ' "Atem Eydai Neum Hashem."

What is the connection between the four pesukim? R' Frand quoted the Reisha Rav in the Sefer HaDrash V'HaIyun who explains that the use of this word is to demonstrate the travel of the Jews throughout history. We hit rock bottom in Egypt where we were slaves and then were told - find your own straw to make the bricks and still hit the same quota. But the Jews survived and they saw Hashem rescue them. The third pasuk from this week's Parsha - Moshe tells the Jews in a prophetic state - even with all that the Jews have been through - they are still around. R' Frand quoted the Ya'avetz who asks - what is the biggest miracle of the Jews? Its not Krias Yam Suf. Its that with all that the Jews have been through from the destruction of the Batei Mikdash and Galus, to the Inquisition, to the Pogroms and Holocaust and October 7, 2023 - you are still around. Why? Because at the end of days you are the Edus - the proof that Hashem is in control of the world and we are his people.

R' Frand said a second vort related to a Magen Avraham in Hilchos Shofar. He writes that one year the Ba'al Tokeya could not make any sounds from the Shofar. So he turned the Shofar around and said into the wide part the pasuk of Viyhi Noam and then he could blow.

R' Frand quoted the Tolner Rebbi who asks why is the Magen Avraham telling us this? He is an explanation of the Shulchan Aruch and he is generally cryptic. This was partly because he was poor and did not have money for paper and wrote his perush on the walls of his house. Additionally - why this pasuk? And lastly, why did he say it into the wide part of the Shofar?

He answers that the pasuk of Viyhi Noam was said by Moshe when he was trying to lift the Mishkan. He said to Hashem - we have done all we can do. You took a group of slaves and had them do artistic work. But we could not raise the Mishkan. So Hashem made a miracle and did it for the Jews - demonstrating the end of the pasuk וּמַֽעֲשֵׂ֣ה יָ֖דֵינוּ כּֽוֹנְנָ֣ה עָלֵ֑ינוּ וּמַֽ֘עֲשֵׂ֥ה יָ֜דֵ֗ינוּ כּֽוֹנְנֵֽהוּ, We have done all we can do and Hashem finished the job for us.

And why did he say it into the wide part of the Shofar? Because מִן־הַ֖מֵּצַֽר קָרָ֣אתִי - we cry out to Hashem from the narrow straits and its not working for us, so Hashem help us עָ֜נָ֗נִי בַּמֶּרְחָ֣ב - from the wider part.

R' Frand said that perhaps this is mentioned here because we have been here many times and we have promised or tried to change and we haven't. Is this an exercise in futility? The Magen Avraham is telling us - try your best and maybe Hashem will help you with something you could not do. Maybe this is your year.

R' Frand closed with a story from R' Avraham Ozbant (sp) who is the Rosh Yeshiva of Telshe in Riverdale, NY.  He said that when the yeshiva first opened, the Rav would pay his rebbeim twice a month and often had issues making payroll. Baruch Hashem he had a group of donors who would lend the yeshiva money when needed to make payroll.

But one week all of the donors had legitimate excuses and could not help the yeshiva. The Rabbi was torturing himself and did not have a settled mind in order to learn. The night before the payroll was to be paid, he put his arms up in the air and said to Hashem --this is not my yeshiva, its Yours. I have done all I can to raise the funds to make payroll, now I need Your help.

He returned to the Beis Medrash with a clear mind and began to daven Maariv, knowing that he had done all that he could. After Ma'ariv that night he was approached by a stranger who asked if the Rabbi could speak with him. The man asked to make a donation and wrote a big check.

This is the message - when we have done everything we can do we say to Hashem - we leave it up to you and Hashem comes through.

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Thursday's Parsha Tidbits - Parshas Ki Savo

As Rabbi Frand had a family wedding he did not give a live Parsha shiur. However, R' Frand did post a pre-recorded Parsha vort on OU Torah. This week's vort can be found at https://outorah.org/p/234820, but 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.

R' Frand noted that at the beginning of the Parsha there is a discussion of the mitzva of Bikkurim, where a person brings his first fruits from the seven special fruits of the land of Israel. After bringing the fruits, the farmer recites the Mikra Bikkurim which we are familiar with as it is dissected in the Maggid portion of Leil HaSeder.

R' Frand quoted the Alshich who observed that the bringing of the Bikkurim was not simply a sacrifice. People would bring their fruits in a parade and they would be greeted by people along the way as they brought up...a basket full of grapes. But why is there such a fancy progression with music and instruments? Why did the elders of each city that was passed through, come out to meet these people?

The Alshich answers by quoting the Medrash which states that Bereishis is called this because Hashem created the world because of: (1) the Jews who are called Reishis; (2) the Torah which is called Reishis and (3) the Bikkurim which are called Reishis. But why specifically Bikkurim? Because Hashem wants us to recognize the good that Hashem has done for us.

R' Frand said that he was recently interviewed about Ner Israel and the Rosh Yeshiva and his impact on R' Frand. R' Frand said that he learned a great deal from the Rosh Yeshiva, but he also learned to be Makir Tov. He said that if you look at Gedolim you will always find a common thread - that they excelled in being Makir Tov.

R' Frand told a story about a bochur who was learning in Torah V'Daas when R' Kaminetsky was the Rosh Yeshiva. This boy would not come to minyan, even when threatened. They approached R' Kaminetsky and asked if they could expel the boy as besides not coming to minyan he was a bad influence. R' Kaminestsky said yes - but before you expel him, send him to me. They told the boy that he was being expelled - but he needed to see R' Kaminetsky.

When the boy came to R' Kaminetsky he was shaking. R' Kaminetsky asked the boy where he was going to sleep. The boy said that he did not know. R' Kaminetsky said "you can sleep in my house." [R' Frand quipped "talk about an upgrade -not going from economy to business, going from the dormitory to the Rosh Yeshiva's house"].

R' Kaminetsky explained that when he was younger he learned in the Kovno Kollel. He told the boy, your grandfather contributed to the Kollel. Now I feel like I am paying him back.

R' Frand told another story about how R' Moshe Feinstein ZTL came to a wedding and gave a check as a wedding gift. When the Chosson opened the envelope he saw that it was a check for $500, which was quite a sum in the 1950s-1960. The Chosson was astounded and went to ask his father if there was a mistake. The father, Chosson and Kallah went to R' Feinstein and asked - was this a mistake? R' Feinstein said - I wish I could have given $5,000. When I was younger I learned by your grandfather R' Pesach Prushkin. I felt such gratitude that I wanted to give a great present, but unfortunately I could not afford more. 

This is HaKaras HaTov, said R' Frand.

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