Kosher Beers: 2023

Thursday, December 28, 2023

Thursday's Parsha Tidbits - Parshas Vayechi

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.

Rabbi Frand's first vort related to Ya'akov crossing his hands when blessing Ephraim and Menashe so that his right hand would be on Ephraim, although Yosef had aligned the boys in age order so that Ya'akov would have placed his right hand on Menashe's head.

But why did Ya'akov cross his hands? Wouldn't it have been easier to just move the boys from one side to the other?

R' Frand quoted the Chizkuni who answered that this was done out of sensitivity for Menashe who was the bechor. It already was an affront to him that his grandfather was placing his right hand on his younger brother because his grandfather had nevuah that Menashe's descendants would be greater. But to physically move him to a lesser position would be a more public slight and Ya'akov did not want to hurt his feelings any more.

R' Frand told a story about an MD from Minnesota who was an expert on epilepsy who attended a conference in Jerusalem. While speaking at the conference, he noticed a Yerushalmi who was sitting in the audience. The doctor approached him and asked, what is your specialty? The man responded, I am not a doctor. The man explained that he had a daughter with epilepsy and whenever there were conferences he would attend to hear the latest treatments.

At the close of the conference the Yerushalmi approached the doctor and asked if he would like to spend Shabbos at their home. The doctor accepted the invitation and when they were walking to the home, the Yerushami told the doctor that he had five daughters and he was certain that the doctor would not be able to tell which was the epileptic. This daughter was perfectly normal and did not act differently unless she was having an incident. The doctor said - yes I can tell. They even bet on it.

After the Friday Night meal, the doctor correctly identified who was the epileptic (of course out of earshot). The Yerushalmi asked - how did you know? The doctor answered that he saw that when the Yerushalmi gave the Brochos he had more intense concentration when he gave that daughter the Beracha - even his heart rate increased. There was nothing that the girl had done to give away her condition. It was her father's concern which gave it away.

R' Frand said a second vort on the pasuk where Yosef tells his brothers not to feel bad, as Hashem had this as part of his plan. The Torah states in Bereishis 50:20 - וְאַתֶּ֕ם חֲשַׁבְתֶּ֥ם עָלַ֖י רָעָ֑ה אֱלֹהִים֙ חֲשָׁבָ֣הּ לְטֹבָ֔ה לְמַ֗עַן עֲשׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה לְהַֽחֲיֹ֥ת עַם־רָֽב. Although much of the pasuk seems simple, why did Yosef use the words לְמַ֗עַן עֲשׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה - what happened on a day like today?

R' Frand quoted the Be'er Moshe who tied the pasuk to a pasuk in Parshas Vayeshev which is in the middle of the story of how the wife of Potiphar attempts to seduce Yosef on a daily basis. The Chumash writes in Bereishis (39:11) that one day -וַֽיְהִי֙ כְּהַיּ֣וֹם הַזֶּ֔ה וַיָּבֹ֥א הַבַּ֖יְתָה לַֽעֲשׂ֣וֹת מְלַאכְתּ֑וֹ וְאֵ֨ין אִ֜ישׁ מֵֽאַנְשֵׁ֥י הַבַּ֛יִת שָׁ֖ם בַּבָּֽיִת.

When Yosef invokes the term Kayom Hazeh in Parshas Vayechi, he is in effect telling the brothers that Hashem had a plan and He needed me to be there in Egypt to resist the urges of the wife of Potiphar. Based on my resistance, the Jews will be able to survive their time in Egypt and emerge from a country which was on the lowest level of tumah, intact. As a result I am not only keeping the people alive based on the food I have gathered, but I will be able to keep the Jews spiritually alive so that the Jews could fight the yetzer harah to be mezaneh in Egypt.

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Friday, December 22, 2023

Thursday's Parsha Tidbits - Parshas Vayigash

The following is a brief summary of some of thoughts said over by R' Dovid Heber as R' Frand had a back issue which prevented him from giving shiur 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' Heber.

R' Heber began his parsha vort by asking why Yosef did not send word back to his father that he was alive once he was made the second in command? It was understandable why he did not send a message when he was enslaved to Potiphar and later when he was in prison. But why not tell his father that he was alive and well and Pharaoh's number 2?

R' Heber gave an answer by the Shvan HaSofer in the back of the Yerushalmi in Zeraim. He said that when Yosef was sold into slavery after being thrown in the pit, he never had a chance to discuss the issue with his father. As a result he thought that maybe his father was involved in the sale and that his father was upset at him for telling loshon hara about his brothers.

Once he spoke with the brothers and they told him that his father was mourning his loss and that he would not allow Binyamin to go down to Egypt, he knew that his father was not involved.

R' Heber tied this to a famous gemara in Gittin where two siblings were thrown into a jail because their masters wanted their slaves to mate. They cried all night until in the morning they realized that they were siblings. There was such Agmas Nefesh because they did not realize that they were siblings but could not see it because of the galus. So too, Yosef because of his galus in Egypt could not see the truth that his father was not involved.

R' Heber linked this to the tragic story of the hostages in Gaza who were accidentally killed because the soldiers could not tell that they were Israeli hostages and not terrorists. This due to the pain and cloud of Galus. During Galus there is confusion as Yavan is Choshech - they mistranslated the Torah and distorted it (with the anniversary being earlier this week) so that other religions could miscast the truth.

How do we rectify this? Only through Shalom as the Sinas Chinam comes from misunderstanding and confusion. The offset to this is Ahava, where we love fellow Jews without condition.

R' Heber closed the vort by saying that the only Friday afternoon that we ever lain is when Asarah B'Teves falls on Friday. He then noted the gemara in Eruvin which states that Eliyahu HaNavi will never come on Friday because everyone is busy getting ready for Shabbos. Which means that every time that we fast for the Churban we know that Eliyahu HaNavi can come that day, except for tomorrow.

On Asarah B' Teves which falls on Friday we know that Eliyahu HaNavi cannot come. But we also do something unique. The Rama (251) states that on Friday we are supposed to minimize our learning in order to prepare for Shabbos. This is why we never lain on Friday. But the one time that we do lain is that one moment that we are fasting for the Churban but knowing that Eliyahu HaNavi cannot come now. In so doing we are saying to Hashem, every other Friday we don't lain, but today I am ready for Shabbos - because we are coming to Shul in lain. We are showing that there is no tircha because we are ready for Shabbos and sitting in Shul doing something that we never do. In so doing we say to Eliyahu HaNavi - we are ready for you to come now, there is no tircha - so Hashem now that we are ready please send Eliyahu HaNavi.

Thursday, December 14, 2023

Thursday's Parsha Tidbits - Parshas Mikeitz

Rabbi Frand's vort related to Bereishis 42:3 which states וַיֵּֽרְד֥וּ אֲחֵֽי־יוֹסֵ֖ף עֲשָׂרָ֑ה לִשְׁבֹּ֥ר בָּ֖ר מִמִּצְרָֽיִם. Rashi asks - why are they called the brothers of Yosef and not the sons of Ya'akov or Yisrael? He answers that they are called the brothers of Yosef because at this time they had charata - regret for the sale of Yosef.

Rabbi Frand then asked - if they were showing regret for the sale of Yosef now, why did they need to undergo the ordeal of the rest of Mikeitz and Vayigash where they were accused of being spies and had various imprisonments and were threatened with the loss of Binyamin?

Rabbi Frand answered by quoting the Sfas Emes who observes the same quandary by Yosef. When Yosef did not stray when being seduced by the wife of Potiphar he earned the title HaTzadik. The Rambam in Hilchos Yesodei HaTorah writes that someone who does not commit a sin because of fear or for kavod can be compared to Yosef HaTzadik. So why did Yosef undergo multiple years in prison after rising to the challenge?

The Sfas Emes answers that when Hashem sees that a person has made a major step up in his teshuva or yirah, now I can test him. The brothers realized that they were wrong and did real teshuva and that put them on a higher level, so Hashem said - they can handle more. So too by Yosef, once he showed that he could withstand the wife of Potiphar, he demonstrated to Hashem that he could handle more.

Rabbi Frand gave his own example of a person who takes steps in becoming a ba'al teshuva - eventually closing their business on Shabbos and becoming frum in all ways. And there are stories about people who lose their business, or their spouse leaves them because they don't want to be frum. This may not seem fair to us, but Hashem knows that this person can handle more and He knows what is best.

Rabbi Frand said a second vort based on the pasuk in Bereishis 41:50 - וּלְיוֹסֵ֤ף יֻלָּד֙ שְׁנֵ֣י בָנִ֔ים בְּטֶ֥רֶם תָּב֖וֹא שְׁנַ֣ת הָֽרָעָ֑ב. The Ba'al HaTurim notes that the word וּלְיוֹסֵ֤ף appears one other time in the Torah - in V'Zos HaBracha where the Torah writes in Devarim 33:13 - וּלְיוֹסֵ֣ף אָמַ֔ר מְבֹרֶ֥כֶת יְהֹוָ֖ה אַרְצ֑וֹ מִמֶּ֤גֶד שָׁמַ֨יִם֙ מִטָּ֔ל וּמִתְּה֖וֹם רֹבֶ֥צֶת תָּֽחַת.

What is the connection?

The Ba'al HaTurim explains that Yosef held back from marital relations during the time of famine as although he lived in the palace, everyone else was suffering. As a result he was rewarded that his tribe would receive the most fertile land in Israel

R' Frand quoted R' Matisyahu Solomon who notes that the word Sneh appears twice in the Chumash. Moshe's first encounter with Hashem is at the Sneh and in Devarim 33:16 Yosef is blessed - וּמִמֶּ֗גֶד אֶ֚רֶץ וּמְלֹאָ֔הּ וּרְצ֥וֹן שֹֽׁכְנִ֖י סְנֶ֑ה. When Hashem greets Moshe He is in the Sneh to show that he is with the Jews in the their time of oppression in Egypt. Yosef who showed that he was together with the people in their time of trouble, is blessed with the land of sweetness by the One who dwelled in the Sneh.

Thursday, November 30, 2023

Thursday's Parsha Tidbits - Parshas Vayishlach

R' Frand's first vort related to the pasuk in Bereishis 32:5 wherein Ya'akov instructs his messengers to tell Esav כֹּ֤ה אָמַר֙ עַבְדְּךָ֣ יַֽעֲקֹ֔ב עִם־לָבָ֣ן גַּ֔רְתִּי. Rashi famously has two interpretations of Ya'akov's message. The first is that Ya'akov is telling Esav - even though I received the berachos they did not come to fulfilment. The second interpretation was that Ya'akov was telling Esav, even though I lived with Lavan, I kept the Torah and did not learn from Lavan's evil ways.

R' Frand quoted the Klei Yakar who observes that the two interpretations of Rashi seem to be polar opposites. In order to explain the seeming conflict, the Klei Yakar states that what Ya'akov is telling Esav is that the berachos did not come to fulfilment even though I kept the Torah while as at Lavan, because I obtained the berachos through trickery. As such Esav you should not hate me as I have not received the benefit of the berachos because of the method that I obtained them.

R' Frand said a second vort on this Rashi in the name of R' Levi Gurevitz. He explains that Ya'akov was lamenting to Esav that even though he lived with Lavan he did not learn from him. Ya'akov observed that Lavan pursued his evil deeds with passion and excitement. Ya'akov lamented that he had not learned from Esav how to become as passionate in doing mitzvos.

R' Frand connected this with a story involving R' Gifter. He had traveled to Mexico City to collect for the Telshe Yeshiva and had been attempting to collect from a man, but had difficulty finding him at home. After much effort he was able to meet him at work at a very early hour. He asked the man how he found time for his family and the man responded in Yiddish - you have to "live in the business." R' Gifter returned to the yeshiva and told the bochurim in a shmooze that they need to "live in Torah" like he "lived in the business."

R' Frand said a second vort based on the pesukim which compared the Avos to objects in nature. Avraham was compared to the stars in the sky, Yitzchak was compared to the sands of the sea and Ya'akov was compared to the dust of the earth.

Yet when Ya'akov was praying before he met Esav in Bereishis 32:13 he said - וְאַתָּ֣ה אָמַ֔רְתָּ הֵיטֵ֥ב אֵיטִ֖יב עִמָּ֑ךְ וְשַׂמְתִּ֤י אֶת־זַרְעֲךָ֙ כְּח֣וֹל הַיָּ֔ם אֲשֶׁ֥ר לֹֽא־יִסָּפֵ֖ר מֵרֹֽב. But this was Yitzchak's metaphor?

R' Frand explained that sand has a unique quality. One grain of sand can accomplish nothing, but sand when it adheres to itself can stop the surge of the sea. He was thus saying to Hashem, the only way that the Jews can vanquish Esav is when they are together like many grains of sand.

Thursday, November 23, 2023

Thursday's Parsha Tidbits - Parshas Vayeitzei

R' Frand has often said that you can find the concept of HaKaras HaTov in every parsha and this parshas is a prime example (and the fact that today was Thanksgiving played into the concept as well). R' Frand said a number of vorts related to Leah being the first to publicly thank Hashem.

R' Frand noted that after Leah said thank you to Hashem, she stopped having children, 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 Tur al HaTorah (written by the Ba'al HaTurim) who explains that the problem was that Leah said thanks but did not make a request for the future. When a person thanks Hashem for what is received, you should keep asking, because without asking for more, you say "I am set." R' Frand gave the example of someone who wins a $300 million powerball lottery and thinks he is set. But the next day he could be diagnosed with cancer, or some other issue that is not addressed with money. No matter how much money a person has, he is never set.

R' Frand quoted the the Rambam in Hilchos Berachos which states the general principle that when he thank Hashem, we should always 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. Even though we are praising Hashem and thanking Him, we still ask. Because HaKaras HaTov needs to have an element that we still need Hashem.

This is also seen in Shemoneh Esreh - even after after Hoda'ah, we still ask Sim Shalom - because without peace, everything goes down the drain.

R' Frand said a second vort on the Rashi which states that Leah said thank you because she received more than she deserved - so now I have a reason to say thank you. R' Frand quoted in the name of R' Benzion HaKohain Kook that the imahos knew there would be 12 sons - divided by four meant that each would have three. But now that Leah sees that she has four, she realizes that the three is not a given. Maybe someone could have one or two. Now that I see that I have four, I realize that my assumption that I would have three is incorrect. So now I have a reason to say thanks, because there is nothing that is "given."

R' Frand said a third vort based on a Gemara in Berachos which says that from the day of creation until then, no one said thanks before Leah. But that is not accurate. Noach brought sacrifices after the flood and Eliezer bowed to Hashem in thanks for finding Rivka.

R' Frand quoted R' Fisher who observed that Leah did not have an easy life. Everyone had told her that since she was the older she was going to marry Eisav. Although that did not happen, everyone realized that she was switched at her sister's wedding. She cried as a result and felt that she was the Senuah. Her whole life she asked - why am I suffering? After she has her fourth child she has an epiphany and thanks Hashem as she realizes that this was a reward for all of her suffering. This is unique, as everyone else had thanked Hashem for the good things, but she had thanked Hashem for the tzoros.

Thursday, November 16, 2023

Thursday's Parsha Tidbits - Parshas Toldos

R' Frand noted that both this week's parsha and Parshas Noach begin with almost identical words (the only difference being a vuv before the Eileh in Toldos). So why is it that we call Noach by his name and this week's parsha is called Toldos?

R' Frand answered by quoting the sefer L'Romeim who explains that the Avos lived their lives to teach their children and give them guidance in Derech HaEmes. He noted that the pasuk in Lech Lecha in which Hashem states כִּ֣י יְדַעְתִּ֗יו לְמַ֩עַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַֽחֲרָ֔יו (Bereishis 18:19) - Rashi explains that Hashem is using language showing Chiba - why do I love Avraham? Because he teaches his chilldren to following Derech Hashem.

In contrast, Noach made no lasting impact on his generation and had no legacy among his descendants. Therefore his parsha is named after him, because there is no mesorah. However, because Yitzchak did teach his children and had a lasting impression, the parsha is called Toldos.

R' Frand linked this to a vort by the Alter Zedeh (R' Elya Lopian) who notes that the pasuk in Shma (Devarim 11:19) - וְלִמַּדְתֶּ֥ם אֹתָ֛ם אֶת־בְּנֵיכֶ֖ם לְדַבֵּ֣ר בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֨ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ - begins plural and ends singular. Why? Because it demonstrates that if you want to teach your children to follow the Torah, you need to show them that you follow it when sitting at home, travelling on the road, etc.

R' Frand said a second vort which began with a reference to Parshas Vayeitzei, wherein Rachel approaches Ya'akov and asks him to pray for her to have a child, to which he responds, הֲתַ֤חַת אֱלֹהִים֙ אָנֹ֔כִי? (Bereishis 30:1-2). Rashi there explains that Rachel said - your father prayed for your mother to have children (in this week's parsha) can't you pray for me? To this he responds - its different, there he had no children, but I already have children from my other wives. How can this be viewed as anything but callous?

To answer the question, R' Frand told two stories. The first involved a man who had been married seven years and had no children. He had been to doctors, rabbanim, mekubalim, but was still childless. He was told to see R' Dovid Abuchatzeira. So he took a bus and got there at 11 AM and was told by the assistant to wait his turn. He sat with a gemara, but by 2 had still not been seen. He asked and was told it was not his turn. He waited until 9 PM and saw many people who had arrived after him being given entry. He was then told that he would have to come back another day. The man had enough and walked out and sat on a bench and cried to Hashem. The assistant approached and said - maybe I can try to get you in now, but the man was not interested. As he was about to leave the assistant came to him again and said R' Dovid wants to see you now. He came in and R' Dovid said - why are you here, you have been answered already?

R' Frand tied this cryptic statement to a potentially apocryphal story about the Kotsker Rebbi. One day his sister came to him and begged him to daven for her. He told her that he could not do so. She went out the door and wept and said aloud - Hashem, even my brother won't help me, I have only you to rely on. The Kotsker opened the door and embraced his sister and said - that was what I was waiting for.

This is why R' Dovid said - you have already been answered - and 1 year later they were blessed with a baby boy!

Thursday, November 9, 2023

Thursday's Parsha Tidbits - Parshas Chaye Sarah

R' Frand's first vort related to the pasuk in Bereishis 24:32 which states that after Eliezer came to Besuel's house - וַיִּתֵּ֨ן תֶּ֤בֶן וּמִסְפּוֹא֙ לַגְּמַלִּ֔ים וּמַ֨יִם֙ לִרְחֹ֣ץ רַגְלָ֔יו וְרַגְלֵ֥י הָֽאֲנָשִׁ֖ים אֲשֶׁ֥ר אִתּֽוֹ. Although Rashi states in connection with the story of Eliezer that greater is the discussion of the avadim of the avos than the Torah of their children, in this regard the Medrash states that greater is the washing of the avadim than the Torah of their children.

R' Frand linked this washing to the washing of the feet of the Malachim who came to visit Avraham in last week's parsha. R' Frand quoted the well known Rashi that Avraham was concerned that the Malachim were arabs who worshipped the dust of their feet. Therefore he gave them water to wash off the Avodah Zara when they came to his home.

R' Frand then asked - there are many odd Avodah Zara practices discussed in Tanach and the Gemara. But why would anyone worship the dust of their feet?

R' Frand answered by quoting the Arugas HaBosem which explains that they were not actually worshipping the dust. He explains that a person needs his feet to get to work and earn a parnasah. A person may feel that after he closes a good deal, or has an idea that turns into a great product, that it is his own acumen which caused the financial windfall. In so doing he will forget that Hashem is gozer on Rosh Hashanah the money that the man will earn during the year and that while he needs to do his Hishtadlus, its Hashem who decides if the business will be a success.

The Arugas HaBosem explains that the arabs were not actually worshipping the dust of their feet. Instead they were lauding themselves for their success and praising themselves feet for getting them there.

When Eliezer arrived at the home of Besuel he washed off his feet and those of the people who were with him, to show that even in the pursuit of Shidduchim, its not the Hishtadlus that makes the Zivug work out. It is all from Hashem.

R' Frand said a second vort on the pasuk in Bereishis 24:60 - וַיְבָֽרְכ֤וּ אֶת־רִבְקָה֙ וַיֹּ֣אמְרוּ לָ֔הּ אֲחֹתֵ֕נוּ אַ֥תְּ הֲיִ֖י לְאַלְפֵ֣י רְבָבָ֑ה וְיִירַ֣שׁ זַרְעֵ֔ךְ אֵ֖ת שַׁ֥עַר שֽׂנְאָֽיו . R' Frand quoted the Kitzur Shulchan Aruch which states that this was said as a bracha at the Badekin by the Elders. Even today it is said by the father of the Kallah at the Badekin. But why is the bracha of Lavan and Co so prominently mentioned?

R' Frand answered that perhaps the reason is that the beracha was selfless. Lavan was not happy that his sister was marrying Yitzchak. And the language of the beracha specifically demonstrates that Lavan was blessing her that her descendants would triumph over his. Since the beracha was given with no strings attached and purely to her benefit, it has found its way into our wedding practices.

R' Frand further theorized that perhaps the beracha itself is a lesson for the chosson and kallah as to how a marriage can be successful. If you want to succeed, you must think completely about the other person's well being and not about your own.

R' Frand closed the vort by telling a story about R' Ya'akov Twerski of Milwaukee who had been hospitalized with pancreatic cancer. When the doctors came in and told him that there was an experimental treatment, he was unsure about whether to try it. After his wife left the room, he asked his son (who was an MD) whether the treatment had much chance of success and his son said that it would be very painful and unlikely to succeed. When his wife later came into the room and asked - so are you going to try the treatment, he responded "Yes." When his son asked him why, he told him - this is giving your mother a lift and if he did not try the treatment she would forever regret it.

In the end the treatment was not successful and he did succumb to the cancer. But his choice to have the treatment for the sake of his wife's peace of mind is the real lesson.

Friday, November 3, 2023

Friday's Parsha Tidbits - Parshas Vayera

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's first vort was from the sefer L'Meromem which he has previously quoted from. He noted that Hashem's choice of salt for the wife of Lot was based on the people of Sodom who were narcissists. Salt is the exact opposite - as its sole purpose is to improve other things. No one eats just salt, it is used to enhance and improve something else.

R' Frand quoted the introduction to Nefesh HaChaim which notes that people were put on this Earth to help others, not to do things for yourself. Steak, pasta, even cake is improved with the addition of salt. Thus this is a reminder to be the antithesis of Sodom.

R' Frand said a second vort in the name of R' Michoel Forschlager, whose yahrtzeit is this week. R' Frand quoted R' Aharon Kotler Ztl who said that R' Michoel was the great Talmid Chacham in the USA. He was a talmid muvhak of the Avnei Nezer and R' Meir Shapiro wanted to hire R' Michoel to be the Rosh Yeshiva of Chachmei Lublin.

R' Frand said that he used to a Gemara shiur in Congregation Chizuk Emunah (a shul that broke off from a Reform synagogue) but when that shul went Conservative, he left.

R' Frand quoted the pasuk in Bereishis 22:19 which states that after the Akeidah - וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע. The meforshim ask - where was Yitzchak? The Medrash explains that Yitzchak when to learn by the Yeshiva of Shem V'Ever, where he learned for three years. R' Forschlager asked - it says in Gemara in Yoma that Avraham was teaching Torah and Eliezer was doleh u'mahkeh from his Torah. So why is it that Yitzchak left? Because in order to grow in Torah, you need to be goleh to a place a Torah. But if this is the case, why did Yitzchak stay by Avraham for the first 37 years of his life? R' Forschlager quotes the Ari who quotes the Zohar, which states that until the Akeidah, Yitzchak had a neshama of a nekeiva. During the Akeidah, Yitzchak died and was revived and got up from the Akeidah and said Boruch Mechaye HaMeisim. Since previously he was a nekeivah and now got up and became a zachor, it was time for him to go away and learn Torah.

R' Frand said that the lesson from this is that when Avraham was told to shecht Yitzchak, Avraham must have thought that Hashem had changed his mind that Yitzchak would be source of Klal Yisrael. But in reality, this was actually the event that caused the birth of Klal Yisrael. Had Avraham not brought him and shechted him, he would not have come back with a male neshama and there would not have been a Klal Yisrael. Avraham could not have understood this would happen, but Hashem had a plan and it was not for Avraham to question.

R' Frand closed the vort by noting that the Kriyah on Rosh Hashanah which begins with the Akeidah ends with the birth of the children of Nachor (Bereishis 22:20-24). Why did the Kriyah need to include this on Rosh Hashanah? Couldn't it have ended with the end of the Akeidah? The answer is that there needed to be an Akeidah and Yitzchak to be reborn, as a result of which there was a requirement for his Bas Zug - for Rivkah to be born.

Thursday, October 19, 2023

Thursday's Parsha Tidbits - Parshas Noach

R' Frand observed that although it was already Cheshvan, it was close enough to Yom Kippur to say a vort about the Yonah story. As we read every year on Yom Kippur at Mincha, Yonah was reluctant to go to Ninveh (which R' Frand said is the current day city of Mosul in Iraq) and tell them to do Teshuva because he knew that they would in fact repent. We read in the story that not only did the people do Teshuva, even the animals fasted and wore sackcloth.

But why was this city able to accomplish this task? R' Frand quoted the Tchortkov (Sp?) Rebbi who quotes Rashi in this week's parsha on the pesukim in Bereishis 10:8-11 which states that Ashur left his lands and built many cities, including Ninveh. Rashi explains that Ashur saw that his children could have been influenced by Nimrod, and for that reason he left "civilization" and built his own city. The Rebbi then states that a city with this in its seeds would be able to achieve the Teshuva which Yonah was concerned would reflect badly on the Jews of his time.

R' Frand closed the vort by quoting a Sefer called L'Meromeim which quotes a Piskei Tosfos in Megillah which explains that the reason why our Ksav is Ashuris is because Ashur was not influenced by Nimrod. From this we see that if someone takes an action, it can have a positive result for millenia.

R' Frand said a second vort from the Medrash Tanchuma on Parshas Vayeshev. The Medrash observes that every time in Tanach and that the word "Hayah" is used in connection with a person, it means that he lived in three worlds. In the opening pasuk of Parshas Noach (Bereishis 6:9) the Torah states נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה. The Medrash observes that Noach lived in the world before the flood, during the flood and then during the rebuilding of the world.

Similarly, by Moshe we are told in Shemos 3:1 that וּמשֶׁ֗ה הָיָ֥ה רֹעֶ֛ה. We know that Moshe saw the Jews in Egypt before the Shibud, during the Shibud and when they were travelling as free men in the desert.

Other examples include Mordechai who we are introduced to in Esther 2:3 - אִ֣ישׁ יְהוּדִ֔י הָיָ֖ה. Mordechai saw the Jews before Haman's decree, during the time that they were threatened and after the Jews were saved.

R' Frand observed that each of these people (as well as Iyov and Yosef who also had the word Hayah connected with them) all saw times when they were good and then bad and then during the rebuild afterwards. He hypothesized that perhaps what made each of them great was that they were able to put the difficult times in the past - they were Hayah and move on with doing great things.

Sunday, September 24, 2023

Rabbi Frand's 5784 Teshuva Derasha Part II

The following is the second half of my summary of some of thoughts said over by R' Frand in his annual Teshuva Derasha which was broadcast on the TCN network. (The first half can be found here https://kosherbeers.blogspot.com/2023/09/rabbi-frands-5784-teshuva-derasha-part-i.html). This was a very powerful derasha and my attempt to summarize should not be viewed as an exact transcript as it is based on my notes. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

The second part of the derasha asked the question - are we honest with ourselves? Are we who we purport to be?

R' Frand noted that many meforshim wanted the Jews to be reminded of the sale of Yosef on Yom Kippur and we do remember it through the Asarah Harugei Malchus which were a Kapparah for it. He also quoted an opinion that we dont wear leather shoes because Yosef was sold for a pair of shoes. But the main reason is that the day that the brothers faced Yosef is the archetype of the Yom HaDin. One of the most dramatic moments in the Torah is when Yosef tells his brothers that he is Yosef and his brothers could not answer him as they were speechless. The Medrash quotes R' Elazar Ben Azarya who says - woe to us on Yom HaDin and woe to us on the day of Tochaha. And this was a mere mortal, how will we stand before Hashem and answer Him?

But where is the Mussar or Tochacha? Yosef did not say anything overtly negative to them! The answer is that when he revealed himself, the brothers realized that they had been living a lie for all of those years. They thought that Yosef was an evil person and deserved to die and that they had been compassionate by only selling him. But they realized that they were wrong and he was right. And there is no greater rebuke than to realize that you had been living a lie for all of those years.

R' Frand quoted a Gemara in Nedarim which states that Gehinnom will be Hashem taking the Sun from its sheath and there is a bright light. The Tzaddikim will enjoy this as they have lived a life of truth. But the Reshaim will see the inconsistency of their lives and there is nothing more painful. R' Frand said that this is what Chazal had in mind with the allusions to Yosef - its hard to anticipate the Yom HaDin - but we can understand the way the brothers felt.

R' Frand said that there is one day a year where we can examine ourselves and see whether we are living truthful lives or do we see inconsistencies.

R' Frand quoted the pasuk in Devarim 30:1וְהָיָה֩ כִֽי־יָבֹ֨אוּ עָלֶ֜יךָ כָּל־הַדְּבָרִ֣ים הָאֵ֗לֶּה הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַֽהֲשֵֽׁבֹתָ֙ אֶל־לְבָבֶ֔ךָ - R' Frand quoted the Seforno on the end of the pasuk which asks what it means to return it to your heart? He says that you should think about the contradictions in your life and the secrets hidden in your heart and ask how far you have strayed from Hashem. R' Frand that it this which is the essence of Teshuva - are you honest with yourself, or do you live a double life? Do we talk and act the same way in Shul as we do in the workplace? Are we the same inside and outside of our homes? Being consistent and Emes is where we need to be.

R' Frand quoted the last of the Ashamnus - Tiatanu which the English translates as you have led us astray. But R' Frand thought that it was connected to the dialogue between Ya'akov and Rivkah where she asks him to dress as Esav to get the berachos. Ya'akov says in Bereishis 27:12 - אוּלַ֤י יְמֻשֵּׁ֨נִי֙ אָבִ֔י וְהָיִ֥יתִי בְעֵינָ֖יו כִּמְתַעְתֵּ֑עַ - the word there means that he was afraid of being a faker - a dual personality. R' Frand said this is the last of the Ashamnus - the culmination.

R' Frand said that anyone who has been a parent and grandparent wants their kids to be honest and to fear Hashem. We spare no expense or trouble to do so, but there is no secret formula. R' Frand said that the Shela HaKadosh warns us to raise honest children as honest children will be good children.

R' Frand said that he heard that R' Ya'akov Kaminetsky never hit his children, unless they lied.

R' Frand said that he realizes this is a tall order. But we can start by living a life that is scrupulously honest. We need to be careful with our speech - even white lies. R' Frand said that he knows this is trivial - but exaggerating and saying a trip took 7 hours instead of 5 is still lying. And being careful about this will have an impact on our speech, even to avoid the whitest of lies will have an impact.

R' Frand said that he recently heard a story about someone who was a close talmid of R' Aharon Kotler ZTL and when R' Aharon was working something through in a tough sugya he asked for the talmid to come. But when the student visited Israel he never went to R' Aharon's kever because he said that he was embarrassed as to how he turned out, although R' Frand opined that the student probably had nothing to be embarrassed about.

R' Frand said in the time of Moshiach there will be Emes which will impact the whole universe. But on an individual level this could be frightening - standing in front of him and saying Shalom Aleichem. R' Frand quoted Yeshaya who writes that the Moshiach will have the spirit of Hashem and the spirit of wisdom and undestanding...and the Moshiach will not need to judge by what his eyes see or his ears hear - the smell will be enough. The Radak says that this means that he will have a lightning grasp of whether we are truthful or not. How will we feel when we greet the Moshiach when he will judge us without even opening our mouths. R' Frand said that if we become more honest, we wont have to be concerned - I may not be the greatest Tzaddik, but I am who I am.

If we commit ourselves to be honest in our relationships in business, with our friends and with our spouse/family, we wont need to be afraid.

[Wishing everyone a Gmar Tov, easy and meanigful fast - Neil]

Saturday, September 23, 2023

Rabbi Frand's 5784 Teshuva Derasha - Part I

The following is a brief summary of some of thoughts said over by R' Frand in his annual Teshuva Derasha which was broadcast on the TCN network . This was a very powerful derasha and my attempt to summarize should not be viewed as an exact transcript as it is based on my notes. 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 stating that he is not a prophet or the son of a prophet. But he knows that Hashem is saying. R' Frand quoted a Medrash which states that when the Jews are in a Beis Medrash and are listening to shiurim, Hashem is happy in his world and he calls the angels and tells them - look how my creations are coming to hear my Torah and be Meshabyach me. R' Frand said that even if you got nothing out of the derasha, this is your reward.

R' Frand then started the derasha by quoting the Gemara at the end of Sotah which talks about what will happen at the time before Moshiach comes. This includes that Chutzpah will be rampant, the prices will be high, the old will stand up to honor the young and the young will insult their elders. But R' Frand cited one specific section - that the truth will be absent. And we will have nothing to rely on besides Hashem.

R' Frand quoted R' Yerucham Levovitz who asked - will this be unique? Who else can we rely on? He answers that in the past there were other things that we could rely on such as Nevi'im and the Urim VeTumim and we could also rely on the truth. But today it is as though reality does not exist anymore. R' Frand gave numerous modern day examples - there is a basic reality that a person is born male or female, but not anymore. R' Frand quoted a list of "broken things" which appeared in the press - things that we previously relied on. But today the truth is replaced by woke and as one presidential candidate stated - woke is a war on the truth. R' Frand quoted the governor of South Dakota who said "woke is what we did at 530 AM to milk the cows."

R' Frand said that this is why the time before Moshiach is different. Because even without a Navi or the Urim VeTumim we could rely on the truth. But no longer. R' Frand quoted an article which noted that journalism has lost credibility with the public - whether you listen to Fox or CNN, there is a bias.

And when the Jews live in such a society it falls on us to become particular to protect ourselves from these developments - and especially in the matter of truth. R' Frand quoted R' Yona who said that it is assur to be gonev da'as of an akum, even worse than being goney mamon. When one lies it is an attack on one's soul. R' Frand said that we should cringe when we hear that Amazon has changed return policies because they feel that people in certain zipcodes are abusing it - and its not Fargo, ND. Or the people who buy air conditioners in Walmart and return them at the end of the summer.

R' Frand said that there is no more important a time to be diligent in being truthful than now. We pray with our mouths for a good year and it needs to be in good working order to do so. If we have damaged our mouths with falsehood it is hard to make out mouths work properly. We know that Hashem's signet is truth.

R' Frand noted that we do Hataras Nedarim to prepare for Yom Tov. Why? Its not like Bedikas Chametz before Pesach! He answered that we need to make sure that if we did not keep our word that it has been taken care of, before we can daven on the Yamim Noraim.

R' Frand told a story about Mrs KB's alta zayde - R' Elya Lopian - who when he said that the Hinneni before Musaf on Yomim Noraim would not say the words Nirash V'Nichpad - because he was not trembling. R' Frand told a story about R' Yaakov Kaminetsky who was a litvak but never ate Gebruchtz. Why? Because when he was 14 he was in yeshiva and he was told to go to a certain house for Pesach. Since he had concerns about Kashrus he told the people he could not eat there because he did not eat Gebrutchtz. And from that point forward he would never eat Gebruchtz.

R' Frand also told a story about R' Rif who was the Rav in Camden NJ and was also the Rav HaMachshir for 999 kosher. On one of his factory visits he asked for a salami. He had never asked before, but this time he asked and then cut it open and ate some. Why? Because someone called to ask about the Kashrus and then asked him - do you eat the products? He said yes, but later realized that he had not - so he went and asked for some.

He also told a story about R' Chaim Kanievsky who was asked to sign a letter on behalf of a Tzedakah, but refused because the letter was written during the day and now it was night.

R' Frand told a story about the Chofetz Chaim which absolutely blew me away. When he applied for a passport to visit Eretz Yisrael, there was a section of the application which asked for "occupation." Although he was a Rav and a prolific Tamid Chacham, he did not have formal Semicha. So he wrote to R' Chaim Ozer to obtain semicha (R' Frand quipped that he was sure that the Chofetz Chaim did not need to take a bechina). R' Frand remarked - even though the phone book is filled with every Tom, Dick and Harry who is called Rabbi, the Chofetz Chaim would not write that as his profession until he was formally given Semicha as it was not Emes.

IYH I will try to finish the summary tomorrow before Yom Kippur.

Thursday, September 14, 2023

Thursday's Pre-Rosh Hashanah Tidbits

The following is a brief summary of some of thoughts said over by R' Frand on the upcoming holiday of Rosh Hashanah 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.

Rabbi Frand quoted from a Mishna on Rosh Hashanah 26 which states that the Shofar on Rosh Hashanah is comparable to the Shofar of Yovel. Rashi states that even though the Shofar of Yovel in unrelated to Tefillah and serves an entirely different purpose (as it is as a clarion for the release of Avadim), we learn the Mitzva of Shofar from Yovel.

R' Frand then asked a practical question - Yovel comes every 50 years and there is only one Shofar blast. Why would this be the source for the annual Shofar blowing on Rosh Hashanah - a day when we hear 100 sounds?

R' Frand answered that the blowing of Yovel is the root of the blowing of Shofar on Rosh Hashanah because it signifies that the world has turned over. The eved who had worked for 20 years is being released. The land which was purchased 47 years ago is now being returned to its ancestral family. And the Avadim who are being released are not merely sent away. When Rosh Hashanah comes they begin a ten day period of feasting and are given luxuries until the Shofar of Yovel when they are sent home with gifts for their families.

This is why the Shofar of Yovel serves as the paradigm for Rosh Hashanah - it is to show that we can have a new beginning with a sea change from where we were last year.

R' Frand remarked that this is why the Gemara mentions that Yosef was released from prison on Rosh Hashanah. Prison in that day was not a cinderblock building where inmates had three square meals, an exercise yard and TV. It was a hole in the ground or a cave with no running water. Yet Yosef who had been in prison for 12 years was released on Rosh Hashanah and taken to Pharaoh where he was able to eloquently interpret the dreams and was then placed in the position of second in command.

This is what Rosh Hashanah can signify and bring us, IYH. The Sfas Emes teaches that everyone can be released from his own personal master (Yetzer Harah) on Rosh Hashanah.

R' Frand said a second thought based on a Gemara in Bava Metzia. There is a halacha that if an Aris (sharecropper) is told to plant one crop and he chooses to plan another, he is responsible if the new crop does not produce the proper yield. Even if the entire area is flooded and all fields (including those owned by other people) are devastated, the owner of the field which was worked by the sharecropper can still be held responsible. Why? The Gemara states that the owner can say to him - I davened on Rosh Hashanah that my field would produce abundant wheat, but since you planted barley, it was flooded and destroyed.

Rashi quotes a pasuk in Iyov to explain this - what you ask Hashem for on Rosh Hashanah can be granted. The owner can say, I did not ask for this. Had I davened for the crop you planted, Hashem would have listened and the field would have been saved from the flood.

R' Frand said that this is a powerful lesson of what the davening on Rosh Hashanah can bring. As the Shulchan Aruch paskens that the sharecropper is responsible. IYH we should daven well on Rosh Hashanah and be granted yeshuos in the new year.

Thursday, September 7, 2023

Thursday's Parsha Tidbits - Parshios Nitzavim-Vayelech

The following is a brief summary of some of thoughts said over by R' Frand on the parshios 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 was based on a Rashi on the first pasuk in Netzavim. Rashi stated that after hearing the 98 Klallos in Ki Savo the Jews were disheartened. To this Moshe said - don't worry - you are still here. Even though you did many sins, you are still here.

Many meforshim ask - what was the point of the Tochacha if Moshe tells the Jews - don't worry? Doesn't that temper the warnings inherent in the Tochacha?

R' Frand answered in the name of R' Elya Ber Wachtfogel who quoted a Tosefta in Berachos which states that the most serene people in the world were those who lived in Sodom. Lot wanted to be like them as he wanted to be serene, much as the way that he observed Avraham to be.

R' Elya Ber explains that there are two types of people who are serene - those like Avraham and those like Sodom. Avraham is serene because he is content and has no internal battles as he accepts that everything is from Hashem. The people of Sodom were also serene - because they did what they wanted without any feelings of guilt.

When a person has an internal struggle between doing right and wrong there are two ways to resolve it. One is to put your faith in Hashem and do what He wants and the other is to whatever you want with no conscience.

Lot wanted Avraham's serenity but chose the easy route - to do whatever he wanted with no conscience.

What happened to Sodom? It was burned to the ground because everyone did what they wanted.

Moshe's message was - you are still around as Hashem did not do to you what He did to Sodom. You have fallen many times, but you are still fighting and that is why you are still around.

R' Frand said that this is a good message before Rosh Hashaha. Yes, you may have fallen at times in the last year. But as long as you are still battling, Hashem wants to keep you around.

R' Frand said a second vort on the pasuk in Devarim 31:21 - כִּ֛י לֹ֥א תִשָּׁכַ֖ח מִפִּ֣י זַרְע֑וֹ. R' Frand quoted R' Ya'akov Emdem who wrote in the introduction to his siddur that the greatest miracles are that (1) the Jews are still around despite all those who came against us to destroy us, and (2) that we have not lost a single letter from the Torah. Prior to the printing press, all the seforim were written by hand and when they were burned it was very difficult to replace. Yet we have not lost any aspect of the Torah and we are still around.

R' Frand closed by quoting a story told over by R' Melech Biederman about R' Yitzchak Tuvia Weiss who was a young boy when the Holocaust happened in Europe. At the time he was living in a small town in Slovakia and when the word about what the Nazis were doing got to his town, they sent young R' Yitzchak Tuvia to Pressburg to ask in the Kollel what they should do.

R' Yitzchak Tuvia met with the Rosh Kollel and he was told that they should all leave. The Rosh Kollel was very taken with R' Yitzchak Tuvia and offered him a ticket on the Kindertransport. He went back and asked his parents and they told him that he should go - with the last words from his mother - be a good Jew.

When they got to England, they were lined up in a park for an inspection by the King of England. The boy next to R' Yitzchak Tuvia left his place in line and approached the King. Although the guards tried to keep him away, the boy persisted and said to the King - please I need you to save my parents. The King investigated who the boy's parents were and saved them from death in Slovakia.

R' Yitzchak Tuvia remarked - what made that boy different from the rest of us is that he believed that the King was all powerful and based on his belief, he made the request and it was granted.

Thursday, August 31, 2023

Thursday's Parsha Tidbits - Parshas Ki Savo

R' Frand first quoted the pasuk in Devarim 26:15 הַשְׁקִ֩יפָה֩ מִמְּע֨וֹן קָדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל which follows the declaration by the farmer that he has given the tithes that he was required to give. Rashi on this pasuk states that the farmer says to Hashem - we did ours, now You do what you promised to do.

How can we demand that Hashem pay up? To make the question stronger, it is known that Nechemia when he brought the Jews back from Bavel he says to Hashem - I did what I was supposed to do, now its Your turn to take care of me. The Gemara in Sanhedrin notes that the Sefer is called Ezra, but it should have been called Nechemia because its about him. But its called Ezra, because Nechemia demanded that Hashem pay him back for what he did.

So why is this different?

R' Frand quoted the Tolner Rebbi who quotes a Rashi on the previous pasuk in which the farmer states - עָשִׂ֕יתִי כְּכֹ֖ל אֲשֶׁ֥ר צִוִּיתָֽנִי that the farmer is actually saying Samachti V'Simachti - I was happy and I made other happy. Who did he make happy? The Ger, Yasom, Almanah and Levi. The Tolner Rebbi said that when a person takes care of the people with problems, Hashem says - you did yours - I will do mine.

R' Frand quoted a Rashi on a pasuk in Re'eh that when a person goes up to Yerushalayim he says that he has made Levi, Yasom, Almanah and the Ger happy. Hashem says to him - there are 4 types of people that I care about - if you provided for them, I will make your 4 happy - your son daughter, avdecha and amasecha.

R' Frand closed the vort by quoting the Meshech Chachma which cites a pasuk in Tehillim that Hashem looks after the downtrodden from his Ma'on. This is the same word that is used in 26:15 - if you do what you are supposed to do for those Hashem looks after, He will take care of yours.

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 first quoted the Seforno who explains that a person needs to do his Hishtadlus and then leave it up to Hashem and the Brachos will come on you. Normally, a person needs to do his Hishtadlus, but afterwards he needs to let Hashem bring it to him.

R' Frand next 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. A couple may go out a few times and then decide its not for them. But a few months later they will reconsider and then it works out. Why? Because they made the wrong decision initially, but the tova chased after them.

R' Frand also quoted R' Bunim M'Parshicha who stated that the true bracha is that the good thing will come upon you, but you will not change as they will meet you where you are. Sometimes a person is different after he comes into money - but here it wont change you. This also explains why the same word is used by the Klallos - you won't change even though you are experiencing this.

Thursday, August 24, 2023

Thursday's Parsha Tidbits - Parshas Ki Seitzei

The firs vort that Rabbi Frand said related to a pasuk in Mishlei 31:20 (more well known through the Aishes Chayil we say on Friday Nights) - יָדֶיהָ שִׁלְּחָ֣ה בַכִּישׁ֑וֹר. The Yalkut Shemoni says that this pasuk relates to Yael the wife of Chever HaKeini who used a tent peg to kill Sisra. Specifically, it praises Yael for using the tent peg and not a sword. Why did she not use the sword? Because of the pasuk in this week's parsha which prohibits women from wearing men's clothing.

But this was a time of Hatzlas Nefashos! R' Frand further indicated that he believes that if she asked the question she would have been told to use the sword. So why is she praised? Because when we are under pressure we don't think and analyze the halacha. But Yael's instinct was to think of the halacha.

R' Frand tied this into a vort from R' Ruderman ZTL about Manoach the father of Shimshon who the Gemara in Berachos says was an am ha'aretz for walking behind his wife when going to greet the angel. R' Ruderman explained - he was an am ha'aretz because when he heard that there was an angel he should have run to see the angel, rather than walking calmly behind his wife.

R' Frand said a second vort about the interplay of the inyanim in the first aliyah in that the rule of the Bechor inheriting a double portion comes before the law of Ben Sorer U'Moreh. R' Frand quoted the Shem M'Shmuel who explains that a Bechor gets a double portion because he has a special responsibility and sets the tone for the rest of the children who will follow him.

R' Frand again linked this to R' Ruderman in that he married the oldest daughter of R' Sheftel Kramer. When she started dating, R' Kramer told her that she had to marry a Talmid Chacham, because the guy you marry will set the tone for your sisters.

This is why the Bechor gets double - he sets the tone as the first one, because there is an importance to getting the beginning correct. This is why the Ben Sorer U'Moreh gets the death penalty - because if the beginning is bad, it is very hard to correct.

R' Frand said a third vort related to the law of Shana Rishona which is seen in the pasuk in Devarim 24:5 - וְשִׂמַּ֖ח אֶת־אִשְׁתּ֥וֹ אֲשֶׁר־לָקָֽח. Rashi explains that based on Onkelos that this pasuk means that a man should make his wife happy and that anyone who translates it as being happy with his wife is mistaken.

But the Targum Yonasan Ben Uziel does use that explanation. Could he have been mistaken?

R' Frand answered based on the Shemen HaTov who explains that yes - you must make your wife happy, but the result is that if you make her happy, you will be happy with her. R' Frand said the maamar of the world is - "if Momma ain't happy, you ain't happy."

R' Frand once observed that when a man first goes into marriage he is thinking about himself and his wife is thinking about herself. In order to get to the point where they can be happy together, he needs to stop thinking about himself and start thinking about her happiness.

R' Frand then said a vort from R' Breitowitz based on the bracha said after a child is born that he should be raised L'Torah, U'Lchupa, U'Lmaasim Tovim. He observed that this seems to be out of order. We would understand that Torah is first, but why is good deeds after marriage? If anything it should be right after Torah!

R' Frand answered by giving a mashal - a poor Kollel family sends the husband to the supermarket to buy cereal. He wants to buy Honey Nut Cheerios and she wants Kashi - at $5 a box for cereal, a Kollel husband needs to make the call to only buy one and in R' Frand's (true) observation - Kashi tastes like a box of cardboard.

R' Frand then said - lets make it less dramatic - she wants Rice Krispies and he wants Cheerios. Both taste good, but he has different preferences than his wife. Until now, he always bought what he wanted. But now he is married and he has to put someone else first. This is the moment when Maasim Tovim come to the forefront - now that he is married will he put her first? If he does, than it truly will be V'Samach Es Ishto.

Thursday, August 17, 2023

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 comparing a pasuk in this week's parsha with a pasuk in Mishpatim. In Shoftim there is a proscription against taking bribes in Devarim 16:19 which warns that וְלֹֽא־תִקַּ֣ח שֹׁ֔חַד כִּ֣י הַשֹּׁ֗חַד יְעַוֵּר֙ עֵינֵ֣י חֲכָמִ֔ים. However in Mishpatim, the Torah phrases the warning different as the Torah states in Shemos 23:8 that וְשֹׁ֖חַד לֹ֣א תִקָּ֑ח כִּ֤י הַשֹּׁ֨חַד֙ יְעַוֵּ֣ר פִּקְחִ֔ים.

R' Frand then quoted the Gra to explain the difference between a Chacham and a Pikeach. He stated that a Chacham is someone who knows a lot of Torah. But a Pikeach is not just book smart. Instead, he has a keen power of observation which he can use to discern the truth in a factual dispute.

R' Frand closed this vort by saying that a Dayan needs to have both characteristics. He need to be aware of the Torah, Shas and all the Piskei Halacha. But he also needs to be able to observe and understand the people who bring the Din Torah before him.

R' Frand said a second vort on the concept of bribery. He quoted the Gemara in Kesubos 105 which states that even a bribe of words can cause the disqualification of a judge. He gave the example of telling a judge that he is wearing a nice suit, or telling a Rav that he gave a wonderful shiur can be enough that the person cannot sit as a judge.

R' Frand gave examples from the Gemara, including how Shmuel was crossing a rickety bridge and someone gave him a hand. When he found out that person was supposed to be a litigant before him, he said that he could not hear the case. Similarly Amemar had something on his head and a man came and removed it. Amemar told him that he could not hear his case. A third example involved a man who covered spittle which was on the floor in front of Mar Ukva. He too said that he could not hear that man's case.

R' Frand then asked - were these people so easy influenced that the smallest good deed which was done for them could influence their ability to adjudicate their cases?

R' Frand answered by quoting R' Paam who explained that the problem for these Rabbanim were that they had tremendous HaKaras HaTov for whatever people did for them. After experiencing the good deed, they felt that they needed to recognize the actions of the doer and that would prevent them from impartially hearing the case. R' Paam remarked that if in our generation there was such a high level of HaKaras HaTov, there would be a lot less Shalom Bayis issues.

R' Frand closed the shiur by telling a story about R' Kook. R' Kook used to spend summers in Latvia in an area where other Rabbanim frequented as well. One day he was at a location where R' Bengus (sp?) was trying to gather a minyan as he had Yahrtzeit. When R' Bengus went outside and saw another group gathering for a minyan he asked one of the participants to join him, not realizing that he had reduced the minyan to less than 10. When the person organizing the minyan saw that he was now short he began to berate R' Bengus. R' Kook came outside and smacked the man across the face. The man went to the authorities and asked to have R' Kook arrested. They came to R' Kook and asked him to apologize, but he refused as he felt that this man's haranguing of R' Bengus was an afront to the Torah.

Eventually the charges were dismissed and R' Kook was never prosecuted. Years later R' Kook came to the United States for a visit and he was met by the same man...who proceeded to give him a gold watch. He asked why? The man replied that after the incident took place he was a marked man and he could not do business with anyone. So he moved to the United States where he was not known and he began to build up a business which was very successful, to the point that he became a millionaire. As a showing of his HaKaras HaTov, he wanted R' Kook to have the gold watch.

Thursday, July 13, 2023

Thursday's Parsha Tidbits - Parshios Matos-Maasei

Although there are no live Rabbi Frand shiurim on the Parsha until Elul, R' Frand posted a pre-recorded Parsha vort on OU Torah. This week's vort can be found at https://outorah.org/p/160758, 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 began the vort by noting that the parsha contains the request by the tribes of Gad and Reuven to stay on the other side of the Jordan as the land was good for raising livestock. Moshe did not originally understand their request and he asked in Bamidbar 32:6 - הַֽאַחֵיכֶ֗ם יָבֹ֨אוּ֙ לַמִּלְחָמָ֔ה וְאַתֶּ֖ם תֵּ֥שְׁבוּ פֹֽה? They respond and tell Moshe in Bamidbar 32:17 - וַֽאֲנַ֜חְנוּ נֵֽחָלֵ֣ץ חֻשִׁ֗ים לִפְנֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל עַ֛ד אֲשֶׁ֥ר אִם־הֲבִֽיאֹנֻ֖ם אֶל־מְקוֹמָ֑ם.

Moshe then responds in 32:24 that they should do what they propose and וְהַיֹּצֵ֥א מִפִּיכֶ֖ם תַּֽעֲשֽׂוּ.

R' Frand noted that although Moshe approves their request he inverts their statement. Although they propose in Bamidbar 32:16 - גִּדְרֹ֥ת צֹ֛אן נִבְנֶ֥ה לְמִקְנֵ֖נוּ פֹּ֑ה וְעָרִ֖ים לְטַפֵּֽנוּ, Moshe responds in 32:24 - בְּנֽוּ־לָכֶ֤ם עָרִים֙ לְטַפְּכֶ֔ם וּגְדֵרֹ֖ת לְצֹנַֽאֲכֶ֑ם -highlighting that the children should be looked after first.

R' Frand quoted the Medrash which states that the tribes had it backwards as they made the main thing secondary and the secondary into the primary as they told Moshe they would take care of their money and then their children. Moshe inverted this and told them to care for their children first. The Medrash states that this priority issue manifested, since they were away for many years and when they returned the children had long hair like the non-Jews.

R' Frand observed that in today's generation people priorities their wealth and careers over their families. Even when they publicly retire and say that they are doing so to spend more of their time with their families - at the age of 60 their families are all grown up.

R' Frand said that when you are in the child rearing stage you think it will last forever. But when they get to high school and beyond there are outside influences. A person needs to maximize his time with the children when they are still young and not lament lost opportunities later.

Thursday, July 6, 2023

Thursday's Parsha Tidbits - Parshas Pinchas

Although there are no live Rabbi Frand shiurim on the Parsha until Elul, R' Frand posted a pre-recorded Parsha vort on OU Torah. This week's vort can be found at https://outorah.org/p/160759, 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 began by noting that Parshas Pinchas begins the last days of Moshe Rabbeinu. The Torah states in Bamidbar 27:13 that after being instructed to go up on Har Ha'Avarim and - וְרָאִ֣יתָה אֹתָ֔הּ וְנֶֽאֱסַפְתָּ֥ אֶל־עַמֶּ֖יךָ גַּם־אָ֑תָּה כַּֽאֲשֶׁ֥ר נֶֽאֱסַ֖ף אַֽהֲרֹ֥ן אָחִֽיךָ.

R' Frand noted that there is a parallel parsha in the Torah for which he sometimes sheds tears. He was referring to the last part of Zos HaBracha in Perek 34, pesukim 1-3 where Moshe is told to view the land in certain detail, and thereafter Hashem says in Devarim 34:4 - זֹ֤את הָאָ֨רֶץ֙ אֲשֶׁ֣ר נִ֠שְׁבַּ֠עְתִּי לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּלְיַֽעֲקֹב֙ לֵאמֹ֔ר לְזַרְעֲךָ֣ אֶתְּנֶ֑נָּה הֶרְאִיתִ֣יךָ בְעֵינֶ֔יךָ וְשָׁ֖מָּה לֹ֥א תַֽעֲבֹֽר .

R' Frand remarked that it would seem somewhat cruel - Moshe is told - look at it, but you can't go there. R' Frand said that this was not meant to torture Moshe, but the pasuk always bothered him.

R' Frand quoted an answer from Ner Uziel which was written by a bochur from Uruguay who R' Frand knew in Ner Israel. He explains that the Jews had seven shepherds - and these are the seven Ushpizin. And in Kaballah, each of these corresponds to the seven Sefiros. Avraham = Chessed. Yitzchak = Gevurah. Moshe = Netzach - eternity. Because everything that Moshe did was forever. Moshe gave us the Torah and it will be forever.

Hashem then had a problem - if Moshe had taken the Jews into Israel we would have remained there forever. But in Hashem's grand plan we were not destined to be in Israel forever and the Beis HaMikdash was not intended to stand forever. However Moshe did infuse in us a Netzach - an eternal desire and passion to be connected to the land of Israel. We pray for our return in myriad ways and we all have the longing to be there. And this was implanted by Moshe - because Moshe was given the opportunity to see Israel and have the desire to be there - this was infused in our DNA. This showing was not meant to be sadistic, it was meant to inspire a love and desire for Israel in the Jewish people.

Thursday, June 22, 2023

Thursday's Parsha Tidbits - Parshas Korach

On the bottom of Sanhedrin 109b, the gemara discusses On ben Peles - a person who is mentioned in the first pasuk of Korach, but is never heard from again. The gemara relates that On's wife talked On out of participating in Korach's plot to challenge Moshe. On's wife tells On - why are you getting involved with Korach? It should not make a difference to you as to whether Moshe or Korach is right as you will wind up a follower under either of them. On then tells his wife - what can I do, I already promised them that I would join! On's wife takes care of the problem as she gets him drunk puts him to sleep, before sitting with her hair uncovered outside of their tent. When Korach's band of men come to look for On to join them, they are embarrassed upon seeing that her hair is uncovered, so they leave without On.

The Gemara then compares On's wife to the wise woman in Mishlei 14:1 about whom it is written - חַכְמ֣וֹת נָ֖שִׁים בָּנְתָ֣ה בֵיתָ֑הּ. But R' Frand asked - what was the chachma? It was obvious that On would not gain from fighting this battle! R' Frand answered by quoting R' Chaim Shmulevitz who explains that that the chachma was that in the heat of an argument she did not lose her head. Generally when people argue they stop thinking or stop listening, but she was able to convince her husband not to get involved.

R' Frand that the concept can be seen in the way that Moshe addressed Korach in Bamidbar 16:5 as he tells Korach - בֹּ֠קֶר וְיֹדַ֨ע. Why does Moshe tell him that we will see in the morning? Because Moshe knew that there was no point in arguing now, but perhaps in the morning he could convince Korach to abandon the argument.

R' Frand linked this to the story in Sefer Chassidim about a man who had to travel many years away from his home. When he returned more than a decade later he saw his wife embracing another man and he wanted to kill him! He walked away instead and when he returned the next day he was told that was his son. We see from this that when angry, a person should stop and not act impulsively.

R' Frand mentioned a story told by R' Wein that Abraham Lincoln used to have a drawer in his desk where he put angry letters that he had written to his generals. He would then take them out weeks later and was thankful he had not dispatched them.

R' Frand also quoted R' Melech Biederman who had a different take on the pasuk. He explained that Moshe wanted to wait until the morning because it would give the 250 followers of Korach an opportunity to do a Cheshbon Hanefesh as suggested by the Zohar before going to sleep. They actually did reflect, but they felt that they were too far gone and that teshuva was not an option.

R' Biderman quoted the Arugas HaBosem who explains that this is why Moshe was commanded to take the pans that had been used and fashion them into a covering for the Mizbeyach. They had thought that they could not do teshuva, but the linking of the pans to the Mizbeyach is symbolic that everyone can return.

R' Frand said a final vort on the pasuk in Bamidbar 17:24 which states that after Aharon's staff flowered, everyone else took theirs home. But why would they keep it?

R' Frand answered in the name of R' Zalman Sorotskin that the staffs were symbols that could be displayed in the homes of those who were unsuccessful. Each man could point to the staff and say - I was willing to give up the comfortable life and become a Kohain where I would be beholden to others for priestly gifts in order to survive. But I was willing to do that if it meant that I could serve Hashem.

R' Frand compared this to the runners who participate in marathons and keep their number bibs on display. They can proudly say - I did not win the marathon, but I did compete.

Friday, June 16, 2023

Belated Parsha Tidbits - Parshas Shelach

The Torah writes in Bamidbar 13:32 that when the spies came back they said אֶ֣רֶץ אֹכֶ֤לֶת יֽוֹשְׁבֶ֨יהָ֙ הִ֔וא . Rashi explains this to mean that everywhere they went they saw people burying their dead, so the spies thought that the country was consuming its people. But they did not realize that this was done for their benefit as this would have left everyone too busy to pay attention to them.

R' Frand asked in the name of R' Dovid Zetl (sp?) - why would one think that this was for their benefit? R' Frand drew a parallel to the early days of COVID. If you were in a large city and there were constantly ambulances taking people to the hospital and many deaths, why would you think that this was for your benefit to distract them from you?

He answered by giving a mashal - imagine being in Bnei Brak, standing across from a bus stop and seeing a group of chiloni teenagers. The bus came and when it left they are no longer standing there. You assume that they did not disappear into thin air. Now imagine again that its Shabbos and R' Chaim Kanievsky ZTL is sitting on the bench at the bus stop. The bus comes and then it leaves and he is no longer there. Would you assume that he took the bus to the mall? You would not assume he ever took a bus on Shabbos unless it was to save a life.

R' Frand said that all of us have someone in our lives that we trust to the point that we would never believe that person would do something to hurt us. How could they think that Hashem who made the 10 makkos and took the Jews out of Egypt and gave us the Torah and protected us in the desert - would he bring us to a land that would kill all of us? We may not know why R' Chaim was at the bus stop, but we can be sure that he was not mechallel Shabbos. So too there was no reason that Hashem would bring us to a land where the land would consume us.

The Torah states in 13:33 that the spies said וַנְּהִ֤י בְעֵינֵ֨ינוּ֙ כַּֽחֲגָבִ֔ים וְכֵ֥ן הָיִ֖ינוּ בְּעֵֽינֵיהֶֽם. The Medrash says that Hashem accepted that they said that in their own eyes they thought they were like grasshoppers, but why would you think that in someone else's eyes you were like grasshoppers?

The Sfas Emes explains that they thought that because they overheard the giants saying that they saw what looked like grasshoppers in the vineyards. But having said that, the reason they looked at us like that is because we saw ourselves that way. Because the way that we think about ourselves, other people will perceive us the same way.

Rabbi Frand noted that a person is supposed to be humble, but that does not mean that a person should think they are a nobody. If a person thinks who am I, that is false humility. R' Frand told a story about a Yeshiva that would go to the mountains in the summer to learn. There was a ba'al teshuva who came to learn with the boys in the Yeshiva. The Rosh Yeshiva saw him and came over to talk to him...and noticed later that the man was not happy. He asked why?

The man responded - I see that the boys learn and its so easy for them and I am working so hard. Does Hashem have pleasure from my learning? The Rosh Yeshiva told him a story about Arturo Tuscanini who was an Italian conductor. One day they were going to play one of his pieces but he was not well enough to be there and he listened over the radio. A reporter went to interview him and asked what was the problem? He responded that there were supposed to be 15 violins and there were only 14 and they missed a special note for the 15th that he wanted heard. The Rosh Yeshiva said that if Tuscanini is such a conductor is upset that one violin is missing, Hashem is looking for your voice in the Beis Medrash and he is disappointed when you are not there.

Thursday, June 8, 2023

Thursday's Parsha Tidbits - Parshas Beha'aloescha

R' Frand began by quoting the Apter Rav who is often mentioned by the name of his Sefer - Ohev Yisrael. He famously said that every parsha in the Torah has an aspect of Ahavas Yisrael. R' Frand mentioned a story that he said may be apocryphal wherein the Ohev Yisrael's chassidim asked him where Ahavas Yisrael is mentioned in Parshas Balak. He answered - its in the name of the Parsha as it is an acronym for V'Ahavta L'Reacha Camocha. They asked - but V'Ahavta begins with a Vuv and Camocha with a Chuf? He then responded that if you are so midakdek you will never come to Ahavas Yisrael.

R' Frand said that he used that as an introduction because he similarly feels that the concept of HaKaras HaTov can be found in every parsha in the Torah and that it is a fundamental underlying concept. R' Frand quoted the Medrash Tanchuma which details a conversation between the Jews and Hashem about the Menorah. After Hashem asked the Jews to light the Menorah they responded - Hashem you are the light of the world. Why do you need our light? Hashem responded - I want to give you an opportunity to repay the favor and to be Makir Tov.

The Medrash then uses the Mashal of a blind man and a sighted man who are walking through the forest with the sighted man leading the way. When they reach the home they are travelling to, the sighted man asked the blind man to light the candle. He responded - you led us through the forest - I could not have gotten here without you, so why are you asking me to light the candle? He answered - because I wanted to give you an opportunity to give back and be Makir Tov.

R' Frand quoted the Brisker Rav who observed that a person can have many flaws. But if the person cannot recognize the good done for him by others, he has a flaw in his humanity.

R' Frand quoted Devarim 32:6 where the Torah states - הַ לְיהֹוָה֙ תִּגְמְלוּ־זֹ֔את עַ֥ם נָבָ֖ל וְלֹ֣א חָכָ֑ם. R' Frand asked what is a נָבָ֖ל? He said that an animal while alive is an animal, but after death is a Neveilah - this is a person or a nation which is disgraceful because it does not recognize what Hashem does for them.

R' Frand observed that Beha'alosecha is the beginning of the series of stories of the Jews' troubles in Sefer Bamidbar. In Bamidbar 11:1 the Torah states - וַיְהִ֤י הָעָם֙ כְּמִתְאֹ֣נְנִ֔ים רַ֖ע - the nation was complaining and Hashem responded by punishing the Jews. The Ramban explains that this occurred because the Jews should have been rejoicing for all the good that had been done for them, but instead they complained. If one views the pesukim about the manna where they were complaining, there is a curious insertion in 11:7-8 of the wonder of the manna and all of its magical properties. This was Hashem interjecting in the Jews narrative - see how wonderful the manna is? But they kept complaining.

R' Frand observed that the concept of HaKaras HaTov is found at the end of the parsha as well. The Jews wait for Miriam after she becomes afflicted with Tzara'as. Rashi explains that the Jews waited for Miriam in the zechus of her waiting and watching Moshe after he was put in the basket.

R' Frand then quoted an amazing Medrash which states that when Moshe was told by Hashem to leave Yisro and go back to Egypt in order to take the Jews out, Moshe said to Hashem that he could not immediately do it. He said that he first needed to ask Yisro's permission as Yisro had taken him in like a father.

R' Frand asked - who owed who? Who got the better end of the deal? Moshe got the former high priest of Midyan as his father in law, but Yisro got Moshe as a son in law! And at the time, Yisro could not find someone for his daughters as he was shunned for leaving the priesthood of idol worshippers. But still, Moshe found it more important to honor his father in law and show his appreciation for what Yisro had done for him, before answering Hashem's call to lead the Jews.

R' Frand observed that often someone does something nice for another and the recipient brushes it off with the rationalization - he was already going my way, or he gets paid to do this. Its important to always recognize the good that someone else has done for you.

Thursday, June 1, 2023

Thursday's Parsha Tidbits - Parshas Nasso

Parshas Nasso begins with Hashem telling Moshe to count the sons of Gershon. R' Frand observed that in Parshas Bamidbar Moshe had been commanded to count the sons of Kehas and that the Medrash quotes the pasuk in Mishlei - יְקָ֣רָה הִ֖יא מִפְּנִינִ֑ים to describe the fact that Kehas is counted first. This is because even though Gershon was the oldest of the sons of Levi, Kehas was counted first because he carried the Aron which contained the Luchos.

R' Frand then asked - since Kehas was the oldest, why was he not given the task to carry the Aron and that way the sons could have been counted in order? He answered by quoting the Klei Yakar which explains that while certain tribes/subsets of tribes were given certain responsibilities, the Torah belongs to no tribe. Had Kehas been given the role of carrying the Aron, it would have the appearance that the Torah belongs to the eldest or most honorable. By choosing the family of the second son to carry the Aron and then mentioning them first, the Torah demonstrates Kavod HaTorah comes before age/stature.

R' Frand said a second vort based on a Medrash about R' Meir. One Friday night R' Meir gave a shiur which was attended by a local woman. By the time that she returned home the candles in her home had gone out and her husband was quite upset. He asked her - where were you? She replied that she had been at the shiur. The husband said that she could not return to the home until she had spat in the eye of R' Meir.

R' Meir was subsequently visited by Eliyahu HaNavi who told him about the husband's statement and further told R' Meir that he needed to remedy the situation.

R' Meir made an announcement at his next shiur (which the woman was in attendance at) that he needed someone who knew how to say incantations over his eye in order to cure it. The woman stepped up and said - I can do it. Then when she was standing over him, she spat in his eye, to which R' Meir told her that she should return home and tell her husband about the great power of Shalom.

R' Frand quoted R' Elya Lopian Ztl who asked - why did R' Meir need to arrange for this? He could have just told the husband to knock off this nonsense and take her back, rather than be embarrassed by having her spit in his eye?

He answered that R' Meir learned from the Sotah. While Hashem could have set some other process in order to determine whether she had strayed, instead the Kohain is instructed to erase the pesukim including the name of Hashem in order to create the Mei Sotah. If Hashem is willing to suffer the indignity of having His name erased in order to bring peace between husband and wife, R' Meir could allow for this woman to spit in his eye.

R' Frand said a third vort which he heard from R' Shraga Neuberger in the name of R' Tzadok M'Lublin. He asked a question - if a person decided to observe all the laws of Nazir - not becoming Tamei, not consuming wine and not cutting his hair, would he have the same level of Kedusha as a Nazir? The answer is no as without making the vow of becoming a Nazir he has not become one.

R' Tzadok explains that this is why the Nazir is mentioned so close to Birkas Kohanim in the parsha. We learn from Birkas Kohanim the power of speech as the Berachos are transformative. Similarly in order to obtain the Kedusha of Nazir, he must make the declaration aloud.

Thursday, May 18, 2023

Thursday's Parsha Tidbits - Parshas Bamidbar

R' Frand began the vort tonight by quoting Rashi who stated that each of the flags of the tribes had a specific color and that the color was the same as that tribe's stone on the Urim V'Tumim.

R' Frand then quoted a Medrash which states that Hashem showed a great love for the Jews in giving them flags. This can be seen in the pasuk in Shir HaShirim 2:4 - הֱבִיאַ֨נִי֙ אֶל־בֵּ֣ית הַיָּ֔יִן וְדִגְל֥וֹ עָלַ֖י אַֽהֲבָֽה. The Medrash continues - when Hashem came down on Har Sinai accompanied by the angels, each of the 2.2 million angels had their own flag. The Jews desired these flags and Hashem said that He would provide for them and He instructed Moshe that the Jews should have a flag for each tribe.

R' Frand asked - why at the time of Matan Torah did the Jews have a desire for flags? He gave a modern day example - if your team wins the Super Bowl and they have a parade, do you want to be in a picture with one of the athletes, or the float that carries him?

R' Frand answered his question by quoting the Nesivos Shalom who explains that the Jews did not simply want the flags. Instead they saw that each of the 2.2 million angels had a flag which identified his role and the Jews wanted to flags which showed their tafkid as well. Hashem granted this request as each tribe's flag identified their nature. The flag of Reuven had the duda'im, because of his middah of chessed in procuring them for his mother when she felt bereft. The flag of Shimon was Shechem because it showed his placing his sister's honor above all.

Each of the Jews wanted a flag so that they could display their role in Bnei Yisrael.

R' Frand also discussed the tribes and the configuration they marched in - specifically the tribes of Dan, Naphtali and Asher. The Torah writes in Bamidbar 2:27 that the Nasi of Asher who traveled with Dan was פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן. This is an odd name as עָכְרָֽן means perverter. Similarly, Bamidbar 2:29 states that the Nasi of Naftali was אֲחִירַ֖ע בֶּן־עֵינָֽן. Would anyone name their child - my bad brother?

R' Frand quoted the Rabbeinu Ephraim who explains that these were not actually their given names. Instead they took on these names because they were travelling with the tribe of Dan who had taken the idol Pesel Micha with them when they left Egypt and were carrying it with them in the desert. The other tribes who were travelling with them did not want to become complacent or used to seeing an idol, so the Nesi'im took on those names to remember that their brother was doing wrong.

R' Frand closed the vort by discussing the story of Palti Ben Laish and referring to a shmuze of R' Chaim Shmulevitz. He noted that the story as told in Nach was that Palti put a sword between the beds and said that whomever crosses this will be stabbed. But since he was the one who put the sword, couldn't he have removed it as well?

R' Chaim explained that Palti felt a sense of terror the first night as he knew that she was a married woman, notwithstanding Shaul's machinations. In order to not forget how he felt, he put the sword between them as a constant reminder.

Thursday, December 28, 2023

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Thursday, December 14, 2023

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Thursday, November 16, 2023

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Thursday, September 14, 2023

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