513 - Mishpatim

When Adam was created, good and evil were clearly defined. After he sinned by eating from the eitz hadaas, the evil entered his body. It became part of his spiritual makeup, thereby causing the ability to distinguish between good and evil to become much more difficult. Fortunately, as we will see, this confusion is a malady which is limited to the confines of the heart.

The Chovos Ha'Levovos tells us (Avodas Ha'Elokim chap. 5) that our intellect does not suffer from this difficulty. Moreover, it is clear from his words that the intellect is the tool that we were given to enable us to properly navigate our way through this world without crashing into the roadblocks of evil that were erected after Adam's sin. "One is to acknowledge Hashem by way of his intellect... What brings a person to this acknowledgment is one's clarity of the fact that Hashem implanted in the intellect the ability to recognize the praiseworthiness of truth and the deceit of falsehood, and the value to choose good and to refrain from evil." What people refer to as one's "conscience," should more correctly be labeled "the intellect granted to him by his Creator."

However, says Rav Wolbe (Daas Shlomo), there is a hitch in the intellect's ability to guide a person. This obstacle is spelled out in this week's parsha. "Do not accept a bribe (shochad), for a bribe blinds the eyes of the wise" (Shemos 23:8). The Gemara in Kesubos (105b) explains that the word "shochad" is actually a compound word - "she'hu chad" - "that he is one." A judge who accepts a bribe becomes one with the person who offered the bribe, and consequently does not have the ability to evaluate the situation objectively.

When one's hand accepts a bribe, his intellect becomes paralyzed. Additionally, a bribe does not have to come solely by way of the transfer of money from hand to hand. Our heart's desires are one of the biggest bribes that will ever be offered to us. These too have the ability to cause our hearts and minds to become one and cause the intellect to no longer be able to properly appraise life's circumstances. Our intellect can be compared to a compass. The needle of a compass always points to the north. However, put a small magnet next to the compass and it will throw off its sense of direction. Likewise, when we place a small desire next to our intellect, it throws off our sense of direction and thus our ability to navigate through the world.

So what are we supposed to do? How can we be guaranteed that what our intellect tells us is really true? The answer to this question can also be found in the Chovos Ha'Levovos (ibid. chap. 3). It was for this reason that we were given the Torah. The Torah is the ultimate compass. It was given to us from the hand of the Creator and therefore it is certainly not adulterated by human desires. He Who created the maze, also gave us the guide to find our way. Even if we ourselves have not succeeded in mastering the information, we always have our Torah leaders who are happy to show us the way.

512 - Yisro

Rav Wolbe (Da'as Shlomo) cites a fascinating statement made by Rav Sadya Goan. He asserts that all the mitzvos in the Torah are alluded to in the aseres ha'dibros (Ten Commandments). Moreover, the aseres ha'dibros are all encapsulated in the first commandment, and not only that, all the words in the first commandment are encapsulated within the first word of that commandment - "Anochi." In other words, all the mitzvos can be condensed into a single mitzvah. In Parshas Mishpatim (24:12) the Torah relates that Hashem said to Moshe, "Ascend the mountain to Me and remain there and I will give you the stone luchos and the Torah and the mitzvah." The Torah refers to all the mitzvos in the singular because all of them together really boil down to a single commandment.

Regarding this idea, Rav Yeruchom Levovitz would cite the Gemara in Sukka (46a) which brings an opinion that one who is about to fulfill several mitzvos in succession should only recite a single bracha, "Asher kideshanu b'mitzvosav v'tzivanu al ha'mitzvos." Although at face value it looks like he is performing many unrelated mitzvos - tefillin, lulav, tzitzis and sukkah - nevertheless, the bottom line of all the mitzvos is the same and a singlebracha suffices for them all. In a similar vein, the Gemara at the end of Makkos tells us that Chavakuk encapsulated the entire Torah in a single commandment.

How are we to understand this? What does it mean that the entire Torah can be found in the word "Anochi?"Rav Wolbe explains as follows. There are many aspects that make up a society, such as its country, government, elections, army, police force and so on. In addition, there are many facets that are included in its culture, such as science, music and the arts. Religion can be thrown in there too.

Let us take for example, a cultured gentleman in such a society, who enjoys a concert once in a while, attends services on Sunday, reads the paper each day and takes an interest in sports and finances. Imagine, that this fine gentleman was present at Har Sinai when Hashem revealed Himself and declared "I [am Hashem your G-d]!" From that moment on, his life would change drastically. His entire value system would crumble with the knowledge that there is a Creator of the world. Religion is no longer a facet of culture; it is life itself. All Hashem had to do was declare, "Anochi" - I exist! The awareness that a Creator exists, in and of itself, is enough to compel a person to do everything in his ability to fulfill the will of the One Who created him.

It is quite possible for a person to fulfill all the commandments - he keeps Shabbos and kashrus, wearstefillin and tzitzis, davens, bentches and even washesmayim achronim - and nevertheless is missing the boat of Yiddishkeit. For him, sports are a more significant part of his life than religion. Although they are both things that he wants to fit into his daily schedule, sports are a more central part of that schedule than his religious obligations. Judaism is not comprised of religious ceremonies that have to be attended similar to the opera and the Super Bowl. Yiddishkeit is life. Chazal assert, "What is a small portion of the Torah upon which all aspects of the Torah are dependant? - 'Know Him in all your ways' - all your actions should be performed for the sake of Heaven"(Brachos 63a).

With the first word of the aseres ha'dibros Hashem revealed Himself and gave us His business card, so to speak. We now know He exists and our life is to be lived accordingly. In addition to the overtly spiritual activities such as davening and learning, we also have to eat, sleep, engage in conversation, work and relax. However, all these activities should be performed with the knowledge that ultimately everything we do is with the purpose of bringing us closer to Hashem. If you think about it for a minute, you might be surprised to discover that most of your daily schedule is subconsciously executed for that very reason. All that is left are just a few actions that have to be fine tuned to sing in harmony with Hashem's solo "Anochi!"

511 - Beshalach

After the awesome miracles witnessed at the splitting of the sea, the Torah tells us - and we recite it daily during Shachris - "Bnei Yisrael saw the great hand that Hashem inflicted upon Mitzrayim and the nation feared Hashem and they believed in Hashem and in Moshe His servant." Rav Wolbe (Shiurei Chumash, Beshalach 14:31) asks the obvious question. How is it that their fear of Hashem preceded their belief in Hashem? Shouldn't the order have been reversed? Only after one believes in the Creator is there the possibility of fearing Him.

He quoted the answer given by his Rebbi, Rav Yeruchom Levovitz, the Mashgiach of the Mir Yeshiva in prewar Europe. Rav Yeruchom was wont to say, "One cannot discuss emunah with a drunkard." It is only after the drunkard sobers up that he has the clarity of mind needed to discuss belief in the Creator.

Rav Wolbe cites a Medrash (Shemos Rabba 30:11) that corroborates this idea. Iyov, who suffered tremendous misfortunes, declared in his misery, "If only I knew how to find Him... I would set out my case before Him" (Iyov 23:3). Chazal explained his declaration with a parable. An officer once proclaimed, "Show me the king and I'll teach him a lesson." They then brought the officer to the palace and he observed the king blind a lieutenant, jail a princess, exile a general, cripple a captain and banish a prime minister. Consequently the officer announced, "I apologize for I was drunk and did not realize the power of the king." Likewise, Iyov was shown how Hashem caused Yitzchak to become blind, Miriam to remain in solitude due to her tzara'as, Avraham's offspring to be exiled, Yaakov to be crippled (in his fight with the angel) and Moshe to be banished from Eretz Yisrael. Consequently Iyov announced, "I apologize for I was drunk and did not realize the power of The King."

Without a proper appreciation of Hashem's exacting standards of retribution, a person is, to an extent, "in the dark." The emunah discussed in the Torah is not the basic knowledge that there is a Creator. After the miraculous redemption from Egypt, the fact that there is a G-d was not a subject for debate. The Torah is referring to an understanding and acknowledgment that every single aspect of the world is run completely and solely by Hashem. Although they had previously questioned the prudence of their exodus from Egypt, they were aroused from their "stupor" by the exacting punishment meted upon the Egyptians. This occurrence initiated a new level of appreciation of Hashem's providence in every aspect of the running of the world. The fear brought them to faith.

In a similar vein, continues Rav Wolbe, someone who is entirely caught up in a materialistic lifestyle, is for all intents and purposes a drunkard. There is no way to speak to him about emunah when he can't see past his bottle of wine i.e. his self-indulgent lifestyle. Only after he awakens from his stupor can he have the clarity of mind to discuss spirituality in general and belief in Hashem in particular.

Unfortunately, we have all too many alarm clocks trying to awaken us from our slumber. The terror in Eretz Yisrael, the tragedies and suffering that have befallen numerous people are all wake up calls from The King. These occurrences should instill awe in our hearts so that we wake up and realize that, "If this is the power of the King, then we indeed have been drunk up until now." Since we haven't appreciated His omnipotence and providence in every last aspect of the running of the world, He is trying to teach us a lesson in emunah. We need to wake up from the deep slumber brought upon us by our very materialistic world and rub our eyes to enable ourselves to discern Hashem in every facet of our lives!

510 - Bo

Many people, says Rav Wolbe (Shiurei Chumash, Bo 12:6), feel that mitzvos performed without the accompaniment of feelings of spiritual loftiness are almost insignificant. People love to learn the reasons behind the mitzvos because a rational explanation for the commandments satisfies their intellectual hunger. This knowledge gives their actions purpose and leaves them with a good feeling. However, no matter how sensible the reasons offered for the performance of the mitzvos might be, they cannot be the ultimate motive for one's fulfillment of Hashem's commandments.

We perform the mitzvos because we are servants of Hashem and therefore must heed His commandments whether we understand them or not. Yet, mitzvos performed with attention to detail, even if they lack any spiritual sensation, have the ability to completely transform a person for the better. Every mitzvah makes an indelible impression which, when accumulated, change a person in a way he could have never imagined.

The converse is also true. Even if a person feels no spiritual regression when wearing shatnez, Chazal (cited in the Siddur HaGra) tell us that wearing shatnez hinders one's ability to concentrate on his prayers. Indeed, even without being cognizant of the power of both mitzvos and aveiros, they wield a strong influence upon a person.

Rashi in this week's parsha (Shemos 12:6) tells us that the time was ripe for Bnei Yisrael to be redeemed from bondage but they had no spiritual acquisitions to warrant their redemption. Hence, Hashem gave them the opportunity to perform two mitzvos: bris milah and korban Pesach. The Pesach offering involved many details including examining it for four days prior to the slaughtering, eating it roasted and in a hurried manner while taking care not to break any of its bones.

The bris milah, as explained by the Maharal, is the mitzvah which symbolizes the Jew's servitude to his Creator. His flesh is branded with the mark of his Creator. Meticulousness regarding all the details of the mitzvah coupled with this symbol on their bodies primed them for the redemption. The purpose of both these mitzvos was to enable Bnei Yisrael to demonstrate their complete subservience to Hashem.

The importance of learning halacha and obtaining clarity with regard to the details of each mitzvah is something which cannot be ignored. The proper performance of mitzvos is the key to attaining the perfection for which we all strive. Reviewing hilchos Shabbos at the Shabbos table will not only enhance one's seudos Shabbos, it will enhance his relationship with the Creator.

509 - Va'eira

This week's parsha commences with Hashem describing to Moshe the relationship that He had with the Avos. "I appeared to Avraham, Yitzchak and Yaakov as Keil Shakai, but with My Name Ado-nai I did not make Myself known to them" (Shemos 6:3). Rashi explains that the name "Ado-nai" connotes Hashem's attribute of truth i.e. being true to His word. Hashem promised numerous things to the Avos, but they were only to come to fruition in the future. The fulfillment of His promises would be the manifestation of His attribute of truth indicated by the Name "Ado-nai."

When Yisro suggested to Moshe that he find men to assist in judging Bnei Yisrael, he added that the candidates should be "men of truth" (ibid. 18:21). Rav Wolbe (Shiurei Chumash) points out that, here too, Rashi explains that this appellation refers to men whose guarantee can be relied upon. Truth is not defined solely by not falsifying facts of the past; it pertains also to one's pledges regarding the future. There was no question that Hashem would fulfill His promises. Nevertheless, He felt that His name of truth had not been revealed because those promises were not fulfilled in the lifetime of the Avos. Likewise, even if a person has full intention of fulfilling his promises, unless he actually makes good on his word he cannot be considered a man of truth.

A similar idea can be found in the bracha of Kiddush Levana. Once a month we declare about the heavenly orbs, "A fixed time was given to them that they not change their instructions... doers of truth." Rashi (Sanhedrin 42a) explains that "doers of truth" refers to the fact that they never change their course. The world is not eternal, but as long as it does exist, it exists without change. It is possible to calculate the exact time, down to the second, that the moon will begin its monthly cycle in one thousand years from now. The truth of the sun and the moon is defined by their constancy and lack of deviation from their defined course. Chazal tell us (Shabbos 104a) that truth has stability and permanence since the letters of the word "emes" all stand firmly on their bases while the letters of "sheker" lack the same stability.

Indeed, the truth of a human being can also be determined by his constancy and lack of deviation from his pledges. A person faithful to his word is a man of truth, while not keep one's word indicates a serious flaw. The Gemara states (Bava Metzia 49a) that one who pays for an item (thereby committing to buy it) but has not yet taken possession with a kinyan, is halachically permitted to back out of his purchase. However, regarding such people it is said, "He Who brought retribution upon the Generation of the Flood and the Generation of Dispersion, will bring retribution upon one who does not stand by his word."

While most people refrain from outright lies, failing to fulfill one's promise is not perceived with the same severity. No politician could hope to be elected if his campaign was full of blatant falsehoods. Nevertheless, he might pledge more than he ever had intentions of fulfilling and often manage to win the election. He might not be a liar, but he is also not a man of truth! Yet, mussar dictates that we point a finger not at others, rather, at ourselves. We are to look in the mirror and determine if we conform to these criteria. Have we pledged on Yom Kippur to improve and failed to fulfill our word? Do we maintain a level of consistency with regard to Shacharis or do we bounce from minyan to minyan depending on the time we wake up? Reneging is always the easy way out. However, truth be told, it feels a lot better to be truthful and fulfill one's word thereby emulating the attribute of "Ado-nai!"

508 - Shemos

Chazal provide us with an enlightening description of Klal Yisrael: "The Torah says about one who returns a lost object to a gentile, 'Thereby equating the satiated to the craving" (Sanhedrin 76b). Rashi explains, that gentiles are described as "satiated" since they do not necessarily crave to know their Creator, while Jews are given the appellation "craving" since they thirst and crave to fear their Creator and to fulfill His commandments.

Rav Wolbe (Da'as Shlomo) elaborates on this idea. Jews have always been the revolutionaries - not only in the spiritual realm but also in the material world. In any movement that arises, you can always find Jews at the forefront. While gentiles are mostly complacent, the Jewish people thirst and crave, and are therefore always searching for fulfillment. Most importantly, this innate quality stands out with regard to spiritual cravings. Jewish People crave and search for a connection with their Creator.

Yet, Chazal inform us that spiritual searching can be dangerous. While proper yearning should lead one to become closer to Hashem, if one is not careful then he can end up with the opposite result - he will have distanced himself from his Creator. Following the exodus from Mitzrayim the Torah tells us that Bnei Yisrael, "tested Hashem saying, 'Is Hashem among us or not?'" (Shemos 17:7). Immediately thereafter, Amalek waged war against Bnei Yisrael. Rashi explains the juxtaposition analogously: A man carried his son upon his shoulders and set out on his way. The son saw an item and asked his father to purchase it for him. The father complied and the scene repeated itself time and time again. The pair then met a man and the son asked him if perhaps he knew where his father is. The father turned to his son and exclaimed, "You don't know where I am?!" He threw his son down and a dog came and bit him.

During their bondage in Mitzrayim and thereafter when Bnei Yisrael left in a most miraculous fashion culminating in the splitting of the sea, they had always searched for Hashem in a manner that cultivated closeness. They prayed and pleaded, and Hashem redeemed them from the bondage and their Egyptian pursuers despite the fact that they did not have the merits to deserve the redemption (see Ramban to Shemos 2:23). They craved His closeness and He reciprocated. However, subsequently they engaged in the negative type of searching: they began inquiring if Hashem was with them when they should have felt Him carrying them in His arms and turned to Him as they did earlier.

It is common to find people who learn Torah and perform mitzvos, and nevertheless, they are discontented. They had hoped to acquire all the levels of spiritual perfection enumerated by the Mesilas Yesharim, or they had aspired to learn the entire Shas or perfect their avodas Hashem and they did not achieve their dreams. Their failure leads them to dejection and despair. They crave and search for spiritual fulfillment but unfortunately they end their search not merely empty handed, but with the opposite result. They simply did not realize Hashem was cradling him in His arms with every word of Torah studied and every mitzvah performed.

Moreover, we merely need to yearn for true closeness to Hashem and the rest will follow automatically. The proof can be found in this week's parsha. When Moshe observed the burning bush, he moved toward it to inspect this miraculous sight. "Hashem saw that he turned aside to see, and Hashem called out to him" (Shemos 3:4). The Seforno explains that the Torah is informing us, "One who comes to purify himself, is given Heavenly assistance." By merely turning toward the bush, Moshe merited prophesy. The Seforno adds that when Moshe ascended Har Sinai the mere ascension of Har Sinai was the impetus for Hashem to call out to him.

Making strides in our avodas Hashem is hard work. Yet, our Sages tell us, "Nothing stands in the way of one's will." Some homiletically explain this to mean that nothing prevents us from willing! Moreover, in light of the Seforno, willing itself is the very springboard needed to catapult oneself directly into Hashem's arms!

507 - Vayechi

When Yaakov blessed his children, Yosef received an extra measure of blessings: "The blessings of your father gavru al (lit. surpassed) the blessings of my fathers... let them be upon Yosef's head" (Bereishis 49:26). The Targum translates "gavru al" not as 'surpassed,' but rather to mean 'in addition.' Accordingly, the pasuk should be read, "The blessings of your father in addition to the blessings of my fathers (Avraham and Yitzchok)... should all come to rest upon the head of Yosef." Rav Wolbe (Shiurei Chumash, ibid.) comments, that Yaakov was informing Yosef that ultimately all blessings will come to rest upon the head of one who lives a life in accordance with the Torah, and he will not need to look elsewhere to find gratification.

The Ohr HaChaim (Bereishis 4:7) elaborates on this idea in his explanation of Hashem's response to Kayin's depression as a result of his sacrifice not being accepted by Hashem. "Hashem said to Kayin, 'Why are you annoyed and why has your face fallen? If you improve yourself you will be forgiven, but if you do not improve yourself then sin rests at the door.'" What did Hashem mean when asking Kayin why he was annoyed? Did he not have a good reason to be upset that his younger brother had found favor in Hashem's eyes while he did not? Additionally, Hashem's suggestion to improve sounds like an idea to help for the future, but it doesn't seem to be a response that would rectify the bitter past.

The Ohr HaChaim explains that Kayin was looking outward to find satisfaction and approval instead of inward. He looked over his shoulder and mistakenly thought that Hashem was interested only in his brother, which caused him great dejection. Hashem responded that a person does not need to look elsewhere for approval, because kedusha - i.e. proper behavior - needs no outside approval. Pure actions are majestic in and of themselves, and they inevitably raise he who performs them to an elevated spiritual stature. Thus, although his korban was not acknowledged by Hashem it was not an indication of His displeasure with Kayin per se. Rather, it came as a byproduct of an imperfection in Kayin's offering - a deficiency in his performance of the mitzvah. His dejection would have turned to elation had he understood that Hashem was as happy with him as He was with his brother, and the fact that his offering was not accepted was caused by a lacking in his own desire to connect with Hashem.

Accordingly, the Ohr HaChaim reads the above pasuk as follows: "If your actions are good, then both your spirit and your actions will become elevated and lofty. However, if your actions are not virtuous and worthy, then there all your actions will be lacking, which will negate the possibility of spiritual elevation."

The lesson to be learned is pertinent to each and every one of us. We constantly look outward for approval for our actions. Many deeds are performed or neglected because of the people around us. What will the neighbors say if I act that way? What will my friends think about me if I don't conform? Moreover, looking over one's shoulder to see the way others react breeds jealousy. "Why did my fellow shul member get showered with praise for his efforts while I was not the beneficiary of any accolades?" One should not eat himself up by trying to impress others. Rather, he should focus on the gifts with which Hashem has endowed him and use them to the best of his ability - and prepare to start feeling true satisfaction!