Thursday, December 29, 2022

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, December 22, 2022

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, December 15, 2022

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, December 8, 2022

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, December 1, 2022

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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Thursday, November 24, 2022

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 began the vort by noting that the parsha seems to have a superfluous statement at the end of the pasuk which describes the sale of the Bechora as after recounting the transaction the Torah states  וַיִּ֥בֶז עֵשָׂ֖ו אֶת־הַבְּכֹרָֽה.

R' Frand first quoted Rashi and the Sifsei Chachamim who write that the Torah wanted to underscore that Esav was Mevazeh (loosely translated as despised) the Bechora. But this still does not seem to be much more than commentary.

R' Frand then quoted R' Boruch Sorotzkin in the Sefer HaBina V'HaBeracha who states that this is an indicia of Esav's mentality. R' Frand introduced this concept by quoting R' Bukspan who had tipped him off to a Medrash HaGadol which states that after completing the transaction, Esav bragged about it to groups of people, saying - look how I ripped off Ya'akov. I got an entire meal from him in exchange for the worthless role of being the Bechor.

We know that there are times that a person will make a mistake which may be driven by desperation or even just poor planning. Afterwards the person will realize that he made  mistake and could either admit that it was not a good decision ... or rationalize that it was a good result.

It was not in Esav's nature to admit to making a mistake. Instead, he strengthened his resolve by bragging to others about how he rooked Ya'akov. 

R' Frand quoted the Shem MiShmuel who noted that after Yitzchak gave the blessings to Ya'akov, the Torah writes that Esav married the daughter of Yishmael. But why did this occur now and why do we even need to know that he added another wife? He answered that Esav blamed his lot on the fact that he had married a daughter of Canaan which in retrospect was not a good move since Avraham had told Eliezer that they were not appropriate for Yitzchak. He thought that maybe he had not merited the berachos because his children were the offspring of a nation which was cursed. To remedy the situation he married the daughter of his uncle.

This was yet another example of Esav blaming others for his misfortune and failing to realize that his actions were the reason for his downfall.

The Shem MiShmuel quoted his father the Avnei Nezer who cited the Ba'al HaTurim which writes that the gematria of Esav is Shalom. The Avnei Nezer explains that Esav's nature is say to - all is good, I have done nothing wrong and peace will be with me.

R' Frand closed the vort by noting that after Avraham has his name change we are no longer allowed to refer to him as "Avram" but after Ya'akov is called Yisrael we still see he is called Ya'akov at times. Why? Because as an Akov he saw himself as crooked and in need of being straightened and he lived his life striving to better himself.

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Thursday, November 17, 2022

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.

R' Frand began the first vort by quoting the Shelah who observes that in the beginning of this week's parsha we see a number of times that Avraham bows to Hashem to thank Him for being able to buy Ma'aras HaMachpela. This occurs in Bereishis 23:7 and 23:12, even though the transaction had not yet been consummated. In fact, at each point Avraham had positive results from his conversations, but Avraham does not actually buy the land until 23:16.

The Shelah observes that this same pattern can seen by Eliezer as in Bereishis 24:26, Eliezer bows to Hashem to thank Him for finding Rivka and then again in 24:52, Eliezer is told that Rivka can go back with him and bows to Hashem in thanks, even though he has not yet given Rivka the Kesef Kiddushin.

R' Frand gave an analogy to a person who is buying a house. He looks for a house and when he finds a house that he likes, he thanks Hashem. And after he makes an offer which is accepted, he thanks Hashem. But he does not have the house yet - he still needs to get a mortgage and then go to closing.

The Shelah explains that when you are approaching a Yeshua, you need to thank Hashem for each step in the process. It is the tendency of most people not to say thank you to Hashem until the ultimate event. But this is not the right way to appreciate Hashem - its for each step of the process. R' Frand tied it to the Gemara that learns from Kol HaNeshama T'Hallel Kah - that a person should thank Hashem for each breath. We don't only thank Hashem for getting home safely, we start with Modeh Ani when we get up in the morning.

R' Frand then observed that one of the most outstanding aspects of Avraham's life is that he is able to appreciate each thing that occurs in his life. In Bereishis 24:1 the Torah states וְאַבְרָהָ֣ם זָקֵ֔ן בָּ֖א בַּיָּמִ֑ים וַֽיהֹוָ֛ה בֵּרַ֥ךְ אֶת־אַבְרָהָ֖ם בַּכֹּֽל. Rashi explains that בַּכֹּֽל - is because Avraham has a son as the gematria is 52 - which is the same as Ben.

R' Frand then asked - isn't Rashi's mission statement that he will explain the pashut pshat? A gematria is certainly not the simple explanation of בַּכֹּֽל!

R' Frand then observed that Avraham did not have an easy life as he was banished by his father, thrown into the fiery furnace, had his wife taken by Pharaoh and Avimelech, had to kick Hagar out, had a wife who was infertile for 90 years and then when he is told that Sarah will have a son in Bereishis 17:18, he responds - ל֥וּ יִשְׁמָעֵ֖אל יִֽחְיֶ֥ה לְפָנֶֽיךָ. Rashi explains that he is saying - I am not deserving to have another son, Yishmael should be enough for me.

This is Avraham's attitude? The average person if told that Sarah would bear him a son would say - its about time! But this is the way that Avraham lived his life - having a son is enough.

And this why the Torah writes וַיִּגְוַ֨ע וַיָּ֧מָת אַבְרָהָ֛ם בְּשֵׂיבָ֥ה טוֹבָ֖ה זָקֵ֣ן וְשָׂבֵ֑עַ in Bereishis 25:8. The Ramban explains that Avraham was happy because he did not have many expectations - he was happy with just Yishmael. And when a person does not have many expectations he dies a happy man.

R' Frand said that he had heard about R' Berel Wein who when he was growing up in the 1940s there was no expectation that he would have his own car. He was told to go to law school so that he could support himself. 

R' Frand said that he is a generation younger than R' Wein, but when he was first married and then for many years he bought used cars. But people now have expectations that life has to give them certain things. 

The present generation may think that they deserve things, but if a person has those expectations he will be frequently disappointed. But if he is not expecting things and thank Hashem for everything that comes his way, he can be זָקֵ֣ן וְשָׂבֵ֑עַ.

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Friday, November 11, 2022

Belated Parsha Tidbits - Parshas Vayera

The following is a brief summary of some of thoughts said over by R' Frand on the parsha last evening which we missed while travelling to LA on overnight flight. 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 19:27 the Torah states וַיַּשְׁכֵּ֥ם אַבְרָהָ֖ם בַּבֹּ֑קֶר אֶ֨ל־הַמָּק֔וֹם אֲשֶׁר־עָ֥מַד שָׁ֖ם אֶת־פְּנֵ֥י יְהֹוָֽה - Avraham went back and davened in the place where he previously stood before Hashem. The Gemara in Berachos learns from this that anyone who is kovea makom - sets a regular place for davening, the G-d of Avraham will help him.

But what is the significance of setting a makom? R' Frand answered by quoting R' Meir Tzvi Bergman who cites a mishna in Pirkei Avos which talks about the disciples of Avraham or Bilaam. Avraham was happy for others, generous and humble, whereas Bilaam was not happy with other peoples success and haughty and could not be satisfied with his lot.

Where do we see this? When Bilaam went to curse the Jews it became a beracha and afterwards Bilaam asked to go to another location where he thought he could be successful and after failing again asked to go elsewhere. Why did Bilaam keep asking to go elsewhere? Because he thought that the problem was not him, it must be the location. This demonstrates haughtiness - the inability to say I made a mistake, it must be the location.

Meanwhile Avraham davened unsuccessfully for Sdom and afterwards went back to daven in the same place again - because it was me and not the place where he davened.

R' Frand mentioned his disdain for politicians who always blame other people or other things for the failings and don't say - its my fault. R' Frand quoted from a note that was written by Eisenhower which initially stated that a beachhead landing had failed but changed it to, I failed.

R' Frand also quoted Bereishis 19:1 - וַ֠יָּבֹ֠אוּ שְׁנֵ֨י הַמַּלְאָכִ֤ים סְדֹ֨מָה֙ בָּעֶ֔רֶב וְל֖וֹט ישֵׁ֣ב בְּשַֽׁעַר־סְדֹ֑ם וַיַּרְא־לוֹט֙ וַיָּ֣קָם לִקְרָאתָ֔ם וַיִּשְׁתַּ֥חוּ אַפַּ֖יִם אָֽרְצָה. Rashi states that Lot got up immediately to run to the guests because he learned chessed and to be machnis orchim from the house of Avraham.

R' Frand cited the Tolner Rebbi from Yerushalayim who notes that Rashi is referring to a Medrash, but that Medrash was on the pasuk two pesukim later which states  וַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה. So why did Rashi state this here? Also, why does Rashi say that it was learned from the house of Avraham and not Avraham himself? 

The Tolner Rebbi asked a third question - the Medrash says that Lot should have been killed in Sdom since he went there based on their lifestyle. What happened to Avraham's chinuch? He brought in guests, but worshipped idols and lived the hedonistic lifestyle of Sdom.

The Tolner Rebbi explained that there are two different forms of chinuch. The first is a direct chinuch where you tell them to do x or not to do y. But as children get older they have their own drives and yetzer hara. But there is a second type of chinuch - which is a lifestyle they learn from their parents. If children see that their parents are always on time and responsible, children learn that too based on their environment. This is a less direct chinuch, but also is not a battle with the yetzer hara.

This answers the second question - Lot brought in guests because he learned from the way that Avraham had his house to be machnis orchim. No, the direct lessons did not make an impact on him, but he did learn this.

R' Frand said that also answers the first question on Rashi - its mentioned in the first pasuk because at this juncture, Lot had just been made a judge in Sdom and was bound to follow their laws of not treating guests properly. Yet, Lot ran to bring in the angels and be machnis orchim because it was instinctive. Lot may have been an idol worshipper and hedonist, but he learned from Avraham's house how to be machnis orchim.

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Thursday, November 3, 2022

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.

R' Frand's first vort related to the dialogue between Avraham and the king of Sdom following the war of the 4 kings and 5 kings. After the king tells Avraham in Bereishis 14:21 - תֶּן־לִ֣י הַנֶּ֔פֶשׁ וְהָֽרְכֻ֖שׁ קַח־לָֽךְ, Avraham responds in the following pasuk - הֲרִמֹ֨תִי יָדִ֤י אֶל־יְהֹוָה֙ אֵ֣ל עֶלְי֔וֹן קֹנֵ֖ה שָׁמַ֥יִם וָאָֽרֶץ.

R' Frand quoted the Medrash Rabbah which links this statement of Avraham with Moshe's saying shira at Yam Suf in Shemos 15:2 - זֶ֤ה אֵלִי֙ וְאַנְוֵ֔הוּ אֱלֹהֵ֥י אָבִ֖י וַֽאֲרֹֽמְמֶֽנְהוּ. The Medrash teaches that Moshe learned from Avraham in the way that he praised Hashem after being victorious in battle and therefore modeled his praise after Avraham.

R' Frand then quoted the Meshech Chachma who asked - what is the connection? Moshe said praise after the open miracle of the Yam Suf, whereas Avraham says that the miracle in battle was performed by Hashem and therefore I won't take compensation. 

He answered that Avraham taught a lesson in that it is not out of the realm of possibility for the few to defeat the many if they are more cunning or more skilled. Avraham resisted the urge to say - its because of my talents that we were victorious in battle. Moshe learned from Avraham to say - its all from Hashem.

R' Frand said a second vort from the Meshech Chachma on the same incident. The gemara in Chullin states that as a reward for Avraham saying in Bereishis 14:23 - אִם־מִחוּט֙ וְעַ֣ד שְׂרֽוֹךְ־נַ֔עַל וְאִם־אֶקַּ֖ח מִכָּל־אֲשֶׁר־לָ֑ךְ, we received the mitzvos of Tefillin and Techeles. The Meshech Chachma explains that the reason that we only wear Tallis & Tefillin at Shacharis and not any other prayer is because Avraham was responsible for the Shacharis prayer.

Lastly, R' Frand said a vort on the first pasuk of the parsha where Avraham is told to leave Charan. He first quoted the Rabbeinu Bachya who states that since Avraham had been living among the idol worshippers, Hashem gave him an eitza tova - leave there so that you don't become dirtied by living among them.

R' Frand quoted R' Moshe Scheinerman (sp?) from Flatbush who asked - if Avraham is known as "Ha'Ivri" because he separated from the rest of the world by recognizing that Hashem and creating the concept of monotheism, why did he need to leave the idol worshippers? He answered by noting that the language was that Avraham should not become dirty. A person can become dirty if someone or something rubs against his clothes, so better not to be around those things.

R' Frand also said that the reverse is true and that we can see this from this week's parsha as well. The Torah states in Bereishis 14:13 - וַיָּבֹא֙ הַפָּלִ֔יט - who we know to be Og. Why was he called Og? The Medrash teaches that he came on Erev Pesach when Avraham was baking matzos which are called Ugos. This momentary incident had an impact on Og and transformed him, even though his motive in telling Avraham about Lot's capture was less than pure.

R' Frand also quoted a vort from the Ponovich Rav about the story of the Romans sending Yosef Meshisa into the Beis HaMikdash because they were afraid to enter. They told him - you can go in and take whatever you would like and he acquiesced. When he emerged with a golden menorah, the Romans told him that it was not appropriate for him to have it and they asked him to go in a second time and take something else, but he refused.

The Romans were unhappy with this result and threatened Yosef, but he did not change his mind. They then punished him and made him turn the grain mill like a donkey, but he would not go back in.

But why did he refuse after having no issue with going in the first time? The Rav explained that when Yosef went in the first time he had a connection with kedusha and this had an indelible impact on him.

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Friday, October 28, 2022

Belated Parsha Tidbits - Parshas Noach

The following is a brief summary of some of thoughts said over by R' Frand on the parsha last 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 quoted a Medrash Tanchuma which writes that Noach was called a Tzaddik because he fed the world. The Medrash Tanchuma further writes that only one other person is called a Tzaddik - Yosef because he also fed the world and a person is called a Tzaddik specifically because he feeds the world.

R' Frand quoted the Sefer Abir Ya'akov who explains the pesukim in Ashrei where we say פּוֹתֵ֥חַ אֶת־יָדֶ֑ךָ וּמַשְׂבִּ֖יעַ לְכָל־חַ֣י רָצֽוֹן followed by צַדִּ֣יק יְ֖הֹוָה בְּכָל־דְּרָכָ֑יו וְ֜חָסִ֗יד בְּכָל־מַֽעֲשָֽׂיו. R' Frand remarked that there could have been other pesukim starting with the letter Tzaddik, but this was placed there to show that one who feeds the world is a Tzaddik.

R' Frand tied this into the prayer on Hoshana Rabbah - Adama Me'errer with all of its requests for blessing - all of which have to do with parnasah for the world. And after this prayer we say the pasuk - צַדִּ֣יק יְ֖הֹוָה בְּכָל־דְּרָכָ֑יו וְ֜חָסִ֗יד בְּכָל־מַֽעֲשָֽׂיו - because feeding the world is the act of the Tzaddik.

So how does someone in today's generation get the title Tzaddik? R' Frand quoted a Rashi which writes that Noach was called a Tzaddik because he did not cheat in business. R' Frand then cited a Rambam which states that a worker should work with full effort, because we see that Yaakov HaTzaddik worked for Lavan with a full effort. We can achieve that name too by working fully for our employers.

R' Frand also quoted the Chizkuni who asks why the generation of the flood was punished and why was Kayin punished, when none of the commands had yet been made by Hashem? He answered that there are Mitzvos that even if we are not commanded, they are logical and should have been followed. Even though no one was commanded not to kill, it was obvious that Kayin should not have killed.

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Thursday, October 20, 2022

Thursday's Parsha Tidbits - Parshas Bereishis

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 by quoting the Ba'al Haturim who notes that the Sofei Teivos (last letters) of בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת spell out אֱ֖מֶת and that this occurs six times in the beginning of the Parsha, in order to fulfil the pasuk in Tehillim 119:160 - רֹֽאשׁ־דְּבָֽרְךָ֥ אֱמֶ֑ת. The Ba'al Haturim concludes that it is for this reason that the tefillah Emes V'yatziv mentions the word  אֱ֖מֶת six times.

R' Frand quoted a story from the Sefer Abir Ya'akov about R' Aharon Kotler which underscores the concept of רֹֽאשׁ־דְּבָֽרְךָ֥ אֱמֶ֑ת. When he was starting BMG, he bought a house in Lakewood which contained the Yeshiva. He asked a printer to use a picture of the house on the receipts which would be issued to donors to the yeshiva. When the printer came to take pictures of the house he saw that there were 3 trees on one side and two on the other. This bothered the printer and he doctored the image to have a symmetrical photo of three trees on each side of the house. When R' Aharon saw the receipts he immediately decided not to use them (even though the Yeshiva had already paid for them) because they were not אֱ֖מֶת.

R' Frand said a second vort related to the creation on day 6. He noted that in Bereishis 1:31, the Torah writes וַיַּ֤רְא אֱלֹהִים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד and that this was different than what was written about other creations in that the Torah used the words כִּי־טֽוֹב to describe the creation of the animals on day 5 and the sun and the moon on day 4. 

R' Frand gave three explanations for the difference. He first quoted the Meshech Chachma who explains that with the creation of the sun and moon or the animals, the creations were perfect when formed and did not have need for improvement. However man is a "work in progress" [clearly R' Frand's 21st century terminology and not the Meshech Chachma] which needs to develop into a state of כִּי־טֽוֹב.

R' Frand quoted the Sefer HaIkrim which explained similarly that an animal is complete when created, but a man only has potential which he needs to develop.

Finally, R' Frand quoted R' Ya'akov Kaminetsky who explained that Hashem could not say כִּי־טֽוֹב by man because shortly thereafter Hashem wrote in Bereishis 2:18 - לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ - it was not good for man to be alone.

R' Frand said a third vort which explored this point. He quoted Rashi who asks - why is it not good for man to be alone? He answers that that so that no one should believe that Hashem is alone in the Heavens and man is alone on the earth and that each is the ruler of their domain. 

R' Frand then asked - if this is the case, why did Hashem just not say - I will make a pairing for man, rather than use the language - לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ? He answered by quoting R' Elya Finkel who explains that the purpose that women were created was to be an עֵ֖זֶר כְּנֶגְדּֽוֹ - to correct man when he is wrong. (R' Frand said that the purpose of a wife is to tell her husband at the proper time that he is being an idiot). Thus the Torah first had to write that it is not good for man to be alone and the wife's purpose is to be an עֵ֖זֶר כְּנֶגְדּֽוֹ.

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Saturday, October 1, 2022

Moztei Shabbos Thoughts on Teshuva - R' Frand's Teshuva Derasha 5783

The following is a brief summary of some of thoughts said over by R' Frand in his annual Teshuva Derasha which was delivered in Baltimore on Thursday evening. I have attempted to summarize the first part of the derasha in this post and iyh will do an additional post over the weekend. This was a very powerful derasha and my attempt to summarize should not be viewed as an exact transcript. 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 derasha by saying that he was tempted to make a Shehechyanu on the derasha. He mentioned that he had been giving it for close to 40 years and then could not give the derasha in 2020 because of the pandemic and then last year he had a health incident which put him in the hospital and only with Chasdei Hashem was he out of the hospital before Kol Nidrei.

R' Frand noted that many Rabbanim before the Yamin Noraim review the liturgy with the tzibbur. One year R' Shraga Feivel Mendelovich broke down crying at the phrase Maasei Ish U'Pikudaso - saying who can know one's destiny? R' Frand  said that whenever he hears that story he thinks its very strange. R' Shraga Feivel built Torah V"Daas when it was a fledging elementary school and provided the first post elementary school yeshiva. But more importantly, he was the driving force behind the day school movement - Torah U'Mesorah. He paraphrased Herbert Hoover's phrase "a chicken in every pot" to a day school in every Jewish community. R' Frand said that if you were raised in a community outside of New York, your education was probably because of R' Shraga Feivel. R' Frand said that the day school opened in Seattle in 1950 and that without it, he would probably not be here today.

R' Frand said those two accomplishments - Torah V'Daas and the day school movement should be enough, yet R' Shraga Feivel was unsure if he fulfilled his destiny.

R' Frand spoke about R' Kalmanovitch's role in saving the Mirrer Yeshiva. Who paid for the clothes, who paid for the food and buildings? He raised funds for all the students and Rebbeim's needs - to the point that one of the students wrote to him that he could not wear tzitzis because they had completely worn out, so R' Kalmanovitch sent 300 pairs of tzitzis to the Yeshiva.

R' Frand said that R' Kalmanovitch had been thrown out of so many government buildings in trying to raise funds for the Yeshiva that he felt that it had been decreed that he would burn in the ovens of Treblinka. He sent vast amounts of money to Shanghai and was visited by the FBI who told him that he was supporting enemy combatants. He told them - I don't care, these are my children.

By 1947 the Mirrer Yeshiva was comfortably in Yerushalayim and Brooklyn, so he set his sights on bringing yeshiva age boys from Morocco to learn in real yeshivas and there is a picture of him with a boatload of them.

What would the Torah world look like today without the Mirrer Yeshiva. Yet even on his deathbed he quoted Rabbeinu Yonah in Shaarei Teshuva and wondered whether he met his destiny. 

R' Frand noted that we will say Viddui 10x on Yom Kippur, but these are sins of commission. But the Sfas Emes says that our main teshuva is not fulfilling out mission on this earth. He quotes the pasuk from Yeshaya read as the Haftorah on fast days - כִּ֡י כַּֽאֲשֶׁ֣ר יֵרֵד֩ הַגֶּ֨שֶׁם וְהַשֶּׁ֜לֶג מִן־הַשָּׁמַ֗יִם וְשָׁ֙מָּה֙ לֹ֣א יָשׁ֔וּב כִּי אִם־הִרְוָ֣ה אֶת־הָאָ֔רֶץ וְהֽוֹלִידָ֖הּ וְהִצְמִיחָ֑הּ וְנָ֚תַן זֶ֙רַע֙ לַזֹּרֵ֔עַ וְלֶ֖חֶם לָֽאֹכֵֽל - that we need to be like the rain and snow - fulfill our mission and not return until it is accomplished.

And if these great people are worried about whether they completed their mission, what can we say? It was easy in the times of the prophets - we ask and they tell us what our mission is. But there are no prophets today.

R' Frand said that sometimes we are sent something - an opportunity and we need to be able to be aware of it and not be obtuse.

R' Frand talked about Sarah Shneur who founded the Beis Yaakov movement. She was a seamstress who went to hear derashos about how young women need a place to learn and she decided to start classes in her seamstress studio. R' Frand said - imagine if she had not heeded the call and when she went to Shamayim and they asked her - where are the Beis Yaakovs and she responded what are those?

R' Frand said she had married late in life and then got divorced and never had children. But if you went to a Beis Yaakov, you are one of her children. She had thousands of spiritual children, mission accomplished.

R' Frand mentioned Herschel Weber who was a Jew from Brooklyn who was present when a man fainted and dropped while walking out of shul. He stayed with the man until the ambulance came, but there was nothing they could do and the man had died. He heard the ambulance tech saying - if only we had gotten here 3 minutes earlier...and he also heard someone yell from the street - Herschel, you killed him. 

He was so shaken by this that he went to the Satmar Rav and asked what he should do? The Satmar Rav told him to start an organization to train people in emergency medical treatment and call it - Hatzalah. And that's why we have that organization - because he heard a knock on the door.

R' Frand spoke about Yaakov Meyer who started Misaskim - the organization which not only provides chairs, but also counseling. He was diagnosed with Leukemia and asked his Rav what to do and was told do chessed. So he thought about and started Misaskim.

R' Frand said that it does not need to be a one time event, it could be something that presents itself to you frequently - but when it does, take that challenge.

R' Frand told a story about R' Ovadia Yosef - a great Sephardic Gadol who was a prolific writer, but he gave great pride to the Sephardic community and it almost did not happen. His father was a grocer and at the age of 11, his father said that it was time for him leave Yeshivat Porat Yosef and time to work in the grocery store. R' Attia (one of the Roshei Yeshiva) noticed that R' Ovadia was not coming to yeshiva and he visited the grocery store where he saw him stocking the shelves. R' Attia said - he needs to come back to yeshiva, but the father argued - I need him to stock the shelves. R' Attia took off his rabbinic garb and put on a store apron and said - I will work the two hours, let him go back to yeshiva. This was enough to have an impact on the father and he allowed his son to go back to yeshiva where he became Chacham Ovadia.

R' Frand said - but imagine the scene in Shamayim if R' Attia had not done this? R' Ovadia would come for Judgment and be asked - where is the Yavia Omer and what's with Deal, New Jersey and R' Ovadia would have said - what's Deal, New Jersey? This is what was accomplished by taking off an apron.

R' Frand said that we can figure our mission by looking at our strengths and our talents that Hashem has given us and ask - where can I use my talents? We find this by the Mishkan - Hashem says to Moshe in Shemos 31:2 - רְאֵ֖ה קָרָ֣אתִי בְשֵׁ֑ם בְּצַלְאֵ֛ל בֶּן־אוּרִ֥י בֶן־ח֖וּר לְמַטֵּ֥ה יְהוּדָֽה - here I have called out for Betzalel..but there is no pasuk where Hashem specifically called out for him. R' Frand said - by giving Betzalel his talents, Hashem had called out to him.

R' Frand said that what's most important is seeing something that you have a proclivity for, something that you have a passion for and seizing that mitzva. It does not need to change the world, it needs to change you!

R' Frand talked about R' Aryeh Levin who would go on Shabbos afternoons to visit prisons. Not only to visit people thrown in jail by the British, but also common criminals. He once asked his wife, maybe I am spending too much time doing chessed? So he went to the Leshem to ask - maybe I should do less chessed and do more Torah? The Leshem told him, I am not a prophet, but this I can tell you for sure - anyone who busies himself with holy things and is successful and finds satisfaction in what he is doing, its Min HaShamyim that's what he should be doing.

R' Frand said that it may easier for the women to figure out their mission - because raising good, emotionally stable children who are Yirei Shamayim is a life's mission. We see this from the pasuk by Avraham that Hashem says that I chose him and I love him because his life's mission was כִּ֣י יְדַעְתִּ֗יו לְמַ֩עַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַֽחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ יְהֹוָ֔ה לַֽעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט - to command his sons and his household to keep Derech Hashem (Bereishis 18:19).

R' Frand said that this can't be accomplished automatically - its not like watering your lawn and expecting them to grow like the grass. It requires constant effort and attention. R' Frand said that there is an expression - he's on a mission. A parent needs to focus on each kid and spend more time with the kid then shopping for the kid.

R' Frand said that you can ask Hashem - tell me what my mission is - don't be bashful, ASK! R' Frand said that a Rav came to R' Shlomo Zalman before the Yamim Noraim and he asked him - do you have poor people in your shul? Yes. Do you have rich people in your shul? Yes. Imagine if they are sitting next to each other in shul and the poor man says - I want to be so rich that the rich man next to me has to work for me. Do you think that's possible? Yes, because we see that Chana wanted a son and she davened to Hashem for a son like Moshe & Aharon. R' Shlomo Zalman said - is she crazy? She had no children for 19 years - she should have just been davening for a healthy baby. But she went for the gold and asked for a son like Moshe & Aharon - because the Yamim Noraim is a reset [my word] everything stars from zero and the rich can be poor and the poor can be rich - so just ask!

R' Frand said we are compared to angels on Yom Kippur and that even the angel Samael needs to say nice things to Hashem about us Yom Kippur. He says that like angels dont need food or shoes, the Jews don't need it on Yom Kippur. And then he says something odd, the same way that we don't jump, the Jews don't jump. What does that mean? The Derisha explains that just as the angels know their mission, the Jews know their mission and they don't jump around from place to place and thing to thing.

R' Frand said that Maftir Yonah was instituted to remind us about our mission. He quoted the Mishna Berurah which explains that our neshama comes down to fulfill a mission and if it does not, it comes back time and again until its accomplished. This was Yonah - he tried and tried not to fulfill his mission, but it needed to be done. And our neshamos dont want to keep coming back time again, but they will because they need to fulfill their mission.

R' Frand quoted a Gemara in Taanis which states that R' Broka was in the marketplace and Eliyahu HaNavi used to come to that market. He asked Eliyahu - is there anyone in the marketplace who is a Ben Olam Haba? Eliyahu said no. But then he saw a man who was not even wearing tzitzis and Eliyahu HaNavi said that he is a Ben Olam Haba. R' Broka approached him and asked - what is your job? He said, I am a jailer, and I make sure that the men and the women stay separate and if I see that someone has an eye on a Jewish girl, I make sure to protect her. This man was not a Rosh Yeshiva or possibly even a learned man, but he fulfilled his mission and is a Ben Olam Haba.

R' Frand told a story about a businessman who went to a city without much Jewish life for business. When he finished his business he found a restaurant with a good Hashgach and went for a meal. When he got there he saw a strange thing - kids would come in off the street, grab a kippah from a box and a soda from the fridge and then make a beracha and drink the soda and then say Shema Yisrael.

The businessman asked the store owner about it and he explained - I would see these public school kids hanging out and doing nothing. So I told them, come in and put on a kippa and have a soda and say a beracha and Shema and its on the house. Some of these kids became frum and have gone on to yeshiva. And I would not sell this business for a million dollars.

A restaurant owner having an impact with a bottle of soda - that's a mission.

R' Frand quoted a gemara in Berachos which states that when sages left each other they would give a beracha to each other - you should find olamecha. R' Frand quoted R' Schwalb who explained - you should find what is your hidden potential before you leave this world.

R' Frand talked about reading the tombstones when visiting cemeteries. He talked about seeing the tombstone of R' Chaim Soloveitchik. What's written on it after his name is Rav HaChessed - he was a social worker - anyone who needed would come in and sleep in his bed, and it did not matter to him. We will never write his seforim, he wanted to inspire us to do chessed.

R' Frand talked about the tombstone of R' Akiva Eiger. It does not say anything about the seforim he wrote. Instead he asked that it be written that he accepted yesurim all his days. His message is to not to be overcome by yesurim.

R' Frand said that he gave this speech in Brooklyn and an old man came over to him and showed him his wife's tombstone which said the same things. She had terrible arthritic hands, but she cooked for others and knit baby blankets with arthritic hands.

R' Frand said that we can find our mission in the strangest places. And while we ask at the end of Yom Kippur that we be forgiven without sustaining yesurim, we can learn from R' Akiva Eiger how to conduct ourselves if that's part of our mission.

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Thursday, September 29, 2022

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, September 22, 2022

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, September 15, 2022

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, September 8, 2022

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, September 1, 2022

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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Thursday, August 25, 2022

Thursday's Parsha Tidbits - Parshas Re'eh

Since there are no Rabbi Frand shiurim on the Parsha until Elul, I would like to substitute a vort from other Rabbanim each week, rather than leaving the blog without a vort for shabbos. This week, I am attempting to repeat a vort heard from R' Shraga Kallus as recorded on torahanytime.com (https://www.torahanytime.com/#/lectures?a=121442). Same rules as usual apply - I have attempted to reproduce the 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 the maggid shiur.

The parsha begins with the statement רְאֵ֗ה אָֽנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּ֑וֹם בְּרָכָ֖ה וּקְלָלָֽה. The Ohr HaChaim HaKadosh asks, who is the one who is speaking? This seems like an odd question as the entire Sefer Devarim is said by Moshe. But as explained by the Ohr HaChaim, this is Moshe relating to and connecting with the Jewish people. 

When the Rabbi talks to you about real beracha and experiences, you can think, does he really know from worldly pleasures? And do you really know what Olam Haba will be?

But, when  Moshe is telling the Jews that certain things can be viewed as either a Beracha or a Klallah, he is telling them - I know about all of this because I lived in both worlds - you should know that these are not just things being said from the ivory tower. When I tell you that wealth and material pursuits are not important, I can say this first hand because I was one of the wealthiest people by virtue of having the leftover chips of the precious stone that the luchos were carved out of. 

Similarly, I can tell you that the world of Torah in Shamayim is real and more than any pleasure on Earth. After all I lived in Shamayim for 40 days and 40 nights in getting the first and second set of luchos.

And before you say that I did not experience worldly pleasures, remember that I grew up in the house of Pharaoh and I knew from the delicacies which were served at Pharaoh's banquets.

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Thursday, August 18, 2022

Thursday's Parsha Tidbits - Parshas Ekev

Since there are no Rabbi Frand shiurim on the Parsha until Elul, I would like to substitute a vort from other Rabbanim each week, rather than leaving the blog without a vort for shabbos. This week, I am attempting to repeat a vort heard from R' Shraga Kallus as recorded on torahanytime.com (https://www.torahanytime.com/#/lectures?a=158400). Same rules as usual apply - I have attempted to reproduce the 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 the maggid shiur.

Rabbi Kallus noted that a portion of the Shema is in this week's parsha which includes the pasuk וּלְעָבְד֔וֹ בְּכָל־לְבַבְכֶ֖ם וּבְכָל־נַפְשְׁכֶֽם (Devarim 11:13). He asked what does it mean that we should serve Hashem with our whole heart? He told a story about Czar Nicholai who came to visit the Russian troops. They were given warning the morning of the visit that he was coming and that they needed to stand at roll call in full equipment and dress uniform.

There was a soldier who was a bit of drunk and he had sold much of his equipment to pay for vodka. When he realized that he was going to need to have a full pack, he panicked and stuffed his pack with grass and hay. As Czar Nicholai began to inspect the troops he stopped at the soldier and told him to empty his pack. The soldier began to take out the grass and was immediately court martialed.

Did the Czar have Ruach HaKodesh? No, he saw that all the soldiers had been standing somewhat stooped over from the weight of their pack, but he was standing straight.

R' Kallus said that a person needs to serve Hashem with his full heart. This means that a person will always have a little bit of weight on him. He quoted the Rama in the first siman in Shulchan Aruch - a person needs to realize that he is before Hashem wherever the person is and he needs to feel that he is carrying the King's items and appreciate that this is a full time obligation.

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Thursday, July 28, 2022

Thursday's Parsha Tidbits - Parshios Matos & Maasei

Since there are no Rabbi Frand shiurim on the Parsha until Elul, I would like to substitute a vort from other Rabbanim each week, rather than leaving the blog without a vort for shabbos. This week, I am attempting to repeat a vort heard from R' Shraga Kallus as recorded on torahanytime.com (https://www.torahanytime.com/#/lectures?a=198896). Same rules as usual apply - I have attempted to reproduce the 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 the maggid shiur.

There is a curious exchange between Moshe and the members of the tribes of Gad and Reuvein. Moshe tells them in Bamidbar 32:6 that if they want the land on the other side of the Jordan River, they must go to war to conquer the land of Israel, stating -  הַֽאַחֵיכֶ֗ם יָבֹ֨אוּ֙ לַמִּלְחָמָ֔ה וְאַתֶּ֖ם תֵּ֥שְׁבוּ פֹֽה. In response, the members of the tribes say we will go fight, stating in 32:17 - וַֽאֲנַ֜חְנוּ נֵֽחָלֵ֣ץ חֻשִׁ֗ים לִפְנֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל עַ֛ד אֲשֶׁ֥ר אִם־הֲבִֽיאֹנֻ֖ם אֶל־מְקוֹמָ֑ם. And then in 32:18 - לֹ֥א נָשׁ֖וּב אֶל־בָּתֵּ֑ינוּ עַ֗ד הִתְנַחֵל֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אִ֖ישׁ נַֽחֲלָתֽוֹ.

But for some reason, Moshe is unwilling to accept this and he responds to them in 32:23, if you don't go  -  וְאִם־לֹ֤א תַֽעֲשׂוּן֙ כֵּ֔ן הִנֵּ֥ה חֲטָאתֶ֖ם לַֽיהֹוָ֑ה וּדְעוּ֙ חַטַּאתְכֶ֔ם אֲשֶׁ֥ר תִּמְצָ֖א אֶתְכֶֽם. Why does Moshe again tell them that they must go?

R' Kallus answered by quoting R' Yosef Chaim Sonnenfeld who is doresh in the pesukim. When they  say in 32:17 וַֽאֲנַ֜חְנוּ נֵֽחָלֵ֣ץ חֻשִׁ֗ים, they don't mention Hashem, they don't say B'Ezras Hashem. To this Moshe responds numerous times with words that indicate that its Hashem who will go with you, saying in 32:20 אִם־תֵּחָֽלְצ֛וּ לִפְנֵ֥י יְהֹוָ֖ה לַמִּלְחָמָֽה and in 32:21 - וְעָבַ֨ר לָכֶ֧ם כָּל־חָל֛וּץ אֶת־הַיַּרְדֵּ֖ן לִפְנֵ֣י יְהֹוָ֑ה and in 32:22 וְנִכְבְּשָׁ֨ה הָאָ֜רֶץ לִפְנֵ֤י יְהֹוָה֙. He then says in 32:23 - וְאִם־לֹ֤א תַֽעֲשׂוּן֙ כֵּ֔ן הִנֵּ֥ה חֲטָאתֶ֖ם לַֽיהֹוָ֑ה - if you don't do it this way with a cognizance that Hashem is involved וְאִם־לֹ֤א תַֽעֲשׂוּן֙ כֵּ֔ן הִנֵּ֥ה חֲטָאתֶ֖ם לַֽיהֹוָ֑ה.

We see that they did get the message, stating in 32:31 - וַיַּֽעֲנ֧וּ בְנֵי־גָ֛ד וּבְנֵ֥י רְאוּבֵ֖ן לֵאמֹ֑ר אֵת֩ אֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה אֶל־עֲבָדֶ֖יךָ כֵּ֥ן נַֽעֲשֶֽׂה  - they recognize that they are doing what Hashem commanded Moshe.

R' Kallus quoted a Medrash which states that Eliyahu HaNavi met a man in the marketplace. He asked him where are you going? The man responded, I am going to buy oxen to plow in the field. Eliyahu says - say B'Ezras Hashem. The man responded, I have the money, I am going. But he did not get there as he was mugged and lost his money.

The man went home and got more money and again encountered Eliyahu. He was again asked where he was going and he said, to buy oxen. Again, Eliyahu said - say B'Ezras Hashem and again the man said - I already have my money and it was again taken away from him. 

This repeated itself three times, but on the fourth time when he encountered Eliyahu he said - I am going Im Yirtzeh Hashem. This time he was successful and even was able to recover all his lost money.

We sometimes hear people say that they are doing things with invoking Hashem or even when they do, without meaning what they are saying. We need to do more than just say Thank You Hashem, we need to feel that all that we do is because of Hashem.

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Thursday, July 21, 2022

Thursday's Parsha Tidbits - Parshas Pinchas

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 shiur by asking - what practical lesson can we learn from Pinchas? B'H we will not be faced with the spectacle that occurred. And in order to be a Kana'i like Pinchas, one's motives must be pure beyond question!

R' Frand quoted the Sefer Maor HaParsha by Rabbi Luban who opined that there is a practical lesson. A person can at some point find himself in a situation where something needs to be done. He could say to himself, who am I to be the one to step forward and do this? I am not a great person. But we learn from Pinchas that there are times when no one is stepping up and someone needs to do something. Pinchas looked and saw the Nasi of the tribe of Shimon who was doing something very wrong on a public stage. While Pinchas was not a great man at the time (he was even made fun of afterwards as a descendent on idol worshippers). But still, he stepped up and acted.

R' Frand underscored this point by noting the Medrash Rabbah which writes that 12 miracles were performed for Pinchas in order for him to be successful. On a basic level - consider that had Zimri turned around and killed Pinchas, Zimri would not have been punished. And consider the strength needed to pick up a spear which had impaled two people.

But Pinchas did not consider himself or his own stature and abilities. He acted and we should draw a lesson from him.

R' Frand connected with this with the story of the daughers of Tzelophad. They approached Moshe when they thought that the halacha was incorrect. R' Frand painted a picture - consider a Beis Ya'akov girl who approaches R' Moshe Feinstein ZTL and tells him that she thinks he is wrongly deciding a halacha.

Rashi comments that when they approached Moshe he had forgotten the halacha and Hashem said to him - they are correct, this halacha is written in my Torah in Heaven. They saw what Moshe did not see and knew that they were correct. 

Much like Pinchas, they did not say - who are we to step up?

R' Frand then tied this in to the Haftorah where Yirmiyahu receives a prophecy. He responds - who am I, I am a Na'ar. To this Hashem responds - don't say that you are a Na'ar, what I tell you, you will repeat. Like Moshe who said - who am I to go to Pharaoh, Hashem told Yirmiyahu he needed to act and not think about whether he was "great" enough to act.

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Thursday, July 14, 2022

Thursday's Parsha Tidbits - Parshas Balak

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 Bamidbar 22:21, the Torah states וַיָּ֤קָם בִּלְעָם֙ בַּבֹּ֔קֶר וַיַּֽחֲב֖שׁ אֶת־אֲתֹנ֑וֹ - Bilaam got up in the morning and saddled his donkey. Rashi writes that from this we see how much hatred overcomes a person. Bilaam was a wealthy man and had many servants who could have saddled the donkey for him. But due to his overwhelming hatred of the Jews, he did it himself. Hashem calls Bilaam a Rasha for this as Avraham had already demonstrated his enthusiasm for mitzvos by saddling his own donkey, many generations previously.

R' Frand quoted R' Moshe Feinstein who remarked that a Jew needs to be careful in showing his own enthusiasm for mitzvos in comparison with non-Jews. They will get up early in the morning to tailgate outside a stadium or arrive early for a rock concert because they are such fanatical enthusiasts. We must do the same for mitzvos and not complain about having to get up early for davening or Selichos.

R' Frand quoted a vort said over in the name of the Chofetz Chaim (I did not catch the name of the speaker, only that the Alter Zeide was unhappy with the vort) that when Ya'akov said to Esav in Bereishis 32:5 - עִם־לָבָ֣ן גַּ֔רְתִּ which Rashi famously teaches meant that Ya'akov said when he lived with Lavan he did not learn from Esav's evil ways - it was actually a lament. Yaa'kov was saying - I saw Lavan and his enthusiasm for making money, but I did not learn from him and do mitzvos with the same fervor.

R' Frand said a second vort on Bilaam's apology in Bamidbar 22:35 where he states that he sinned because he did not realize the angel was in the road. He quoted the Shelah who asked - why was there a reason to apologize? If he did not realize the angel was there what did he do wrong that required an apology? The Shelah answers that a person will have an event occur which is clearly from Hashem and a message to him. Hashem allowed the donkey to speak, but Bilaam did not contemplate the miraculous nature of the incident and instead engaged in a conversation with the donkey. The fact that he did not stop and realize that there was a message from Hashem being sent through this miracle was the reason that he needed to apologize.

R' Frand closed the vort by quoting the Chofetz Chaim who observed that there are no gaps (pesuchos or stumos) in the parsha. Chazal teach that these were present generally to give Moshe an opportunity to stop and contemplate what he was being taught. But not here - this was all a straight miracle that Hashem had saved the Jews from Bilaam's plot, so there was not a reason for him to stop in the middle and think about it.

Yet Bilaam himself did not draw a lesson from this as at the end of the parsha, Bilaam returns to his land and his evil ways...

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Thursday, July 7, 2022

Thursday's Parsha Tidbits - Parshas Chukas

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 after Aharon's death, the Annanei HaKavod returned shortly thereafter in the zechus of Moshe. But after Miriam's death, the well did not return immediately. But why was this different?

R' Frand answered by quoting the Klei Yakar who notes that after Aharon died the Torah writes that all of the Jewish people cried for thirty days. Similarly after Moshe died in Parshas V'Zos HaBeracha, the Torah writes that the Jewish people cried (although not all of the Jewish people, like when Aharon died).

But after Miriam dies, the Torah does not disclose any crying or mourning. Because the Jews did not mourn the death of this righteous woman, the well needed to cease providing water. R' Frand said that we learn from this that if we don't appreciate someone when they are here, Hashem may give us a reason to feel after the person died that we did not properly appreciate that person in his lifetime. Since the Jews did not appreciate Miriam, Hashem gave then a reason to feel her loss.

The second vort related to the Jews complaints about the Manna. Specifically, why should they have complained about this miraculous food which tasted like whatever they desired and was so efficiently processed by their bodies that there was no waste to be exrcreted?

R' Frand answered by quoting the Gemara in Yoma which asks - why did the Manna not fall just once a year? The Gemara answers with a parable about a king who used to give his son a year's worth of food annually. The son would come visit his father only that one time per year and it distressed the king, so he required his son to come daily for food.

The Jewish people's complaint about the Manna was that it did not last beyond the day it fell (outside of Shabbos & Yom Tov) so they were dependent on gathering it every day. This required them to be reliant on Hashem and to be careful in their actions so that the Manna would continue to be there for them...and they were not happy about that. After all, the other nations of the world had food without this daily stress.

R' Frand said that the Meforshim say that the Jews were punished with the snakes. The snake in Bereishis was given a curse that it would eat dirt. Seemingly this was not a curse as it had all the food that it wanted. But it also meant that Hashem did not want to see the snake. The Jews similarly wanted to be independent from needing Hashem like the snake, so they were punished with snakes.

The final vort related to the pasuk in Bamidbar 21:27 - עַל־כֵּ֛ן יֹֽאמְר֥וּ הַמּֽשְׁלִ֖ים בֹּ֣אוּ חֶשְׁבּ֑וֹן. R' Frand remarked that Sichon was riding high, because he thought that he had been Moshel on Moav by capturing their lands. But he did not realize that his conquering of Moav was the precursor to the Jews acquiring this territory, which they were barred from taking from Moav. 

This is the message to the Moshlim - there is an accounting and what you think may be positive may not be in the end.

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