Nahar U’Pashtei Parshas Yisro

Resetting our Foundation

In Parshas Yisro we received the Torah, which contains direction and guidance for us to utilize in every facet of our lives. We were now charged with utilizing the Torah to elevate ourselves from among those who were not ready to receive it, and to become the nation that Hashem truly desired. As we speak of often, the key to a true kabbalas haTorah is to allow the Torah to guide you and establish your morals, and even your deepest feelings. However, when one approaches Torah with preconceived notions and with ideas that are influenced by secular concepts, he automatically molds the Torah to fit with his lifestyle instead of molding himself to become a Torah Jew. The result is that a person can look and feel like a Torah Jew, but he is in fact very far from it. This lesson of accepting the Torah is always relevant and comes up almost daily in our lives, and reading Parshas Yisro is an opportunity to revisit this integral lesson. But what I would like to touch on here is another lesson hidden in the pesukim of our Parshah. The Torah tells us, And you shall not ascend My Mizbei’ach on steps, so that your nakedness not be uncovered upon it. Now at first glance the Torah is commanding the Kohanim that go up the Mizbei’ach to offer sacrificial parts of offerings not to ascend a stairway up the Mizbei’ach for the lack of modesty it would display. However, this does not seem to be the meaning here, for we know that the Kohanim had four garments; a tunic, breeches, a belt, and a hat! They were not merely wearing robes, and so how would a staircase present a problem of immodesty? And furthermore, these would not be the only steps used by the Kohanim in the Temple Service! We know that there was a large regal staircase leading into the Heichal building - where of course the services of the ketores and the Menorah were performed on a daily basis! Additionally, there were steps to enter the Azarah. So, why would the steps leading up to the Mizbei’achpresent a greater problem than these other steps? Based on the above, I suggest a novel interpretation of this mitzvah. There is no problem with climbing steps in the Mikdash at all. This commandment is only said about the Mizbei’ach for the following reason. The Mizbei’ach is where we offer korbanos, which serve to symbolizes our spiritual growth and our connection to Hashem. As we have mentioned many times, offering a korban represents one’s level of Emunah and Bitachon, or in some instances, the recognition that he must strive to reach these higher levels. When one offers an olah, the idea he expresses is that his belief that Hashem is the ultimate Giver is so strong that he can watch his entire animal be “wasted” and remain completely calm. When one is climbing up toward the madreigos of the Mizbei’ach, the potential for a new danger arises. He must not take giant steps, and try to gain leaps and bounds of spiritual ascent all at once. Proper ascent upward is gradual and smooth, like a ramp, with each step fortified by the one before it. When one spreads himself too thin because he feels he must take large steps, his inner weaknesses will be “exposed”, for he is truly not ready for such heights. Forcing the issue will only serve to topple him. The Torah is telling us that the proper way to approach growth in avdodas Hashem is with a steady and balanced foot forward. A gut Shabbos! A Project of the YSI Alumni Association Written by R’ Moshe Weiss B

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Nahar U"Pashtei Parshas B'Shalach

No Plans Just Trust

Parshas Beshalach is filled with important lessons, from the miracles of the Yam Suf to the wonders of the mon. Let us focus on a sometimes overlooked episode, when Klal Yisrael reached Refidim. The Torah tells us that there was no water in Refidim for the nation to drink, and yet interestingly, we find Klal Yisrael’s request for water being viewed as a terrible rebellion against Hashem! The pasuk relates, And the nation fought with Moshe, and they said, “Give us water and we will drink! And Moshe said to them, Why do you fight with me? Why do you test Hashem?” What is so evil about a request for water by thirsty travelers when there is no oasis in sight? This was not an ungrateful or unnecessary request, and yet we find that because of this episode, that place became known as Masa Umereivah; as an everlasting testament to this rebellion. What is the Torah teaching us here? The Rosh Yeshiva, ztvk”l, gleaned a most important lesson from this passage. The issue, the “rebellion”, that took place was that instead of asking Hashem to solve their problem, the nation limited their belief in His power by asking for a specific solution, one that was apparent to their mortal sensibilities. Whenever one asks of Hashem to take care of his needs, he must believe that Hashem is all powerful and can fill his needs in any number of different ways, including ones that do not fall under the purview of what normally happens around us. Instead of seeing the lack of water and asking Hashem to send water, Klal Yisrael should have trusted completely in Hashem, and presented Him with their need of thirst, and waited to see what it was that He would do. Just as easily as Hashem could bring them water, He could make their bodies not need hydration! When a person offers Hashem the solution, he is making a terrible mistake and limiting Hashem’s powers to his finite understanding of the world and its workings. This was the test that Klal Yisrael threw at Hashem here; they could not fully believe His complete control over the laws of nature, and therefore they demanded the natural solution to their thirst. How many times are we guilty of similarly applying limitations of Hashem’s abilities in our own minds? We almost always approach our most heartfelt pleas with thought-out solutions of exactly how Hashem will hopefully alleviate our plight. But this is not correct! All Hashem wants to hear from us is an expression of our reliance on Him and our expressing the faith and trust that He alone can help us. No solutions and no plans are necessary from us, because Hashem makes the plans, and no one else can. When a person needs money, he should never daven with a specific solution for Hashem to carry out in mind. His lack of Emunah that Hashem can turn things around in an instant for him is what drives him to rely on the solution he is thinking of. Maybe this or that will happen, or has happen to other people; this is what a person tells himself. This is not called putting one’s belief in Hashem. And this is true with any and all troubles a person may encounter on his journey. The solution is always pure faith and trust, and Hashem will solve the issue as only He knows how. A gut Shabbos! A Project of the YSI Alumni Association Written by R’ Moshe Weiss

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Nahar U'Pashtei Parshas Bo 5781

נהר ופשטיה Nahar U’Pashtei A Weekly Insight From מרן הרה״ג ר׳ שלו׳ ראובן פיינשטיין שליט״א לע״נ משה בן צבי אלטע שרה חנה בת אליהו מירל בת משה Issue #108 פרשת בא

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The Key to Mesorah

After warning Pharaoh of the approaching plague of locusts, and being disappointed at his stubborn refusal even after having suffered makkas barad, Moshe and Aharon turned and left Pharaoh’s presence in a display of disrespect. Pharaoh’s servants insisted that he call them back and strike a deal with them, for Mitzrayim was almost completely destroyed at this point. Upon their arrival, Pharaoh demanded to know whom they would be taking out on their three-day hiatus to serve Hashem. Moshe informed Pharaoh that his intention was to take everyone, from the elders to the young children. Pharaoh refused, stating that he saw only bad in their future, and they should only be taking the strong men! [This was an observation Pharaoh made with astrology.] He then proceeded to dismiss Moshe and Aharon, and continued with his refusal to let the Jews go. Now, it could very well be that Pharaoh would not let the children out because he still did not fear Hashem, and he thought that if the children too were allowed to leave, there was no way they would actually be coming back to Mitzrayim. But a close look at the words in the pesukim tell a little different story. Pharaoh presented Moshe with one single argument that the children should remain behind, and that was that the constellation of Re’ah was seen opposite Klal Yisroel, and this meant that blood was in their future. Now, certainly this was not the full scope of Pharaoh’s reasoning; for if doom truly lurked ahead, why should anyone go out? Rather, Pharaoh knew that Moshe wished to take the nation to serve Hashem, which would include learning about and committing to the laws and idealism of their God. Pharaoh was surmising that the children need not go, for they were not ready for this type of dedication and acceptance. Kids and teens are meant to be left alone to follow their whims and urges. There are even natural and hormonal stages that children go through which impair their decision making, and they cannot be expected to lead the restricted lifestyle of religion. Pharaoh argued that children should be set free, not trained and cultivated in the ways of Hashem. It is too hard, he argued! This is the blood that I see looming in the distance. Just take the older, stronger men, and be done with it! But Moshe knew better. He new that the blood that the Egyptian astrologers saw in Klal Yisroel’s future was a reference to the blood of milah. The chinnuch of an eved Hashem starts from birth, from the house he grows up in. It is specifically the environment of serving and loving Hashem that a child grows up with that propels him onward and enables him to feel as though “a life of restriction” is anything but. This is the life he knows, and this is the life he respects. There is no danger to these Jewish children in learning and committing further to Hashem and his Torah! They are strong and prepared for whatever feelings and challenges may confront them, because of how their parents raised them from infancy.. This is the way that Klal Yisrael continues to carry on the mesorah from generation to generation. Moshe was thus not at all afraid to bring the children along. Pharaoh became upset that Moshe did not even know what he was doing, and was going to risk the welfare of his own people, and returned to his stubborn ways. Yes, it is our responsibility to build that home of faith, of trust in Hashem and love for His mitzvos. The yiras Shamayim, ahavas Hashem, and bitachon we display on a daily basis is what instills in our children the strength to endure and carry the Torah onward! Every action we do is carefully observed by those younger and less learned than us. We must be cognizant of this fact, and seek to be a source of strength and encouragement to those who seek to follow us in the chain of mesorah. And of course, simchas hachaim, happiness in our lifestyle, is so crucial. Show your happiness, make it obvious to your children and those who surround you that you love this life of serving Hashem, so that you may indeed merit that your children wish to follow in your footsteps. A gut Shabbos! A Project of the YSI Alumni Association Written by R’ Moshe Weiss

Nahar U_Pashtei Parshas Bo 5781

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