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214 - Mishpatim

The Parsha begins with "When you acquire a Jewish slave . . ." (Shemos 21,2). Rashi tells us that these pesukim are discussing a thief who was caught and does not have the financial ability to pay back what he stole, andwas therefore sold as a slave by beis din. Rav Wolbe (Shiurei Chumash) quotes Rav Itzele Peterburger who points out, that in the eyes of the Torah even a thief has to be dealt with in a respectable manner. If he has themoney to pay back his theft, all he must do is give back the stolen goods and no one has to know what occurred. It is only in a situation where he does not havethe ability to make restitution that he must be sold, and even then, it is notas a punishment but as a means of repaying his debts. This differs greatly fromthe way that thieves are dealt with in this day and age. As soon as someone is caught, his crime is publicized and often his life is ruined.

Later in the parsha, the Torah tells us, "If you should see the donkey of someone you hate collapsing under its load . . . you shall surely help him" (ibid. 23, 5). The Gemara (Bava Metzia 21b) explains that "someone you hate" is referring to a person who has transgressed an aveirah that permits another to hate him. Nevertheless, we are commanded to help out the transgressor, "to subdue our yetzer hara." Tosfos (Pesachim 1138) asks the obvious question: If one is permitted by the law of the Torah to hate the sinner, why does the Torah command us to overcome those feelings and assist him? He explains that when a person hates his friend, automatically the friend will sense it and reciprocate the hatred, thereby causing "a complete hatred between the two of them." In other words, the hatred will have turned into a personal quarrel not ordained by the Torah; hence, he is commanded to overcome that hatred and help out the transgressor.

Rav Wolbe comments that we see how careful one must be when hating those that flagrantly transgress Torah prohibitions. One must despise the evil actions; not the evil person. A Jew who sins is always a Jew and we must love him, while at the very same time we must hate his actions. Rav Yeruchom Levovitz would say that only very great people have the ability to separate the actions from the perpetrator to be able to hate someone in such a fashion.

There are those we might look down upon because they don't conform to our level of religiosity. The Torah tells us that even a thief or a flagrant transgressor must be helped and loved, for it is only his actions that must be despised. Let us take a minute to think about someone who rubs us the wrong way, and see if we have an adequate reason to dislike him. The answer will most probably be no. So this year let's send him Mishloach Manos for Purim and increase ahavas Yisroel among Yidden!

213 - Yisro

In preparation for Matan Torah, Hashem tells Bnei Yisroel, "If you listen to My voice and you guard My covenant. . . You will be unto Me a kingdom of kohanim and a holy nation" (Shemos 19, 5-6). Rashi tells us that kohanim in this context does not refer to priests but rather to dignitaries. Through accepting the Torah, Bnei Yisroel would attain a greater stature. Likewise, after Matan Torah, when Bnei Yisroel begged Moshe to act as an intermediary between Hashem and themselves, Moshe responded: "Do not fear, because it is for the purpose of exalting you (l'nasos) that Hashem has come" (ibid. 20, 17). Rashi explains that l'nasos is a term describing elevation and greatness.

It appears from Rashi that he understood that the purpose of ma'amad Har Sinai was to elevate Bnei Yisroel. How could it be that the purpose of the awesome revelations experienced by Har Sinai was solely intended to elevate Bnei Yisroel? Rav Wolbe (Shiurei Chumash) explains with a quote from the Alter of Slabodka: "Do not look to become better, rather, look to become higher." When one elevates himself to a higher standard, automatically a multitude of petty issues and obsessions will fall by the wayside. After experiencing the revelations of Matan Torah, Bnei Yisroel would gain an entirely new perception of themselves and, thereby, on life in general.

We are an exalted nation and each individual is a dignitary. This does not mean that we should act as if we are on a spiritual level that we are not, for such behavior is doomed to failure even before it starts. This idea is brought out earlier in the parsha. "And also the kohanim who serve Hashem should prepare themselves" (ibid. 19, 23). Rashi explains that they should be prepared to stand in their designated places and not rush forward to get even closer to Hashem. Rav Wolbe says that one of the hardest aspects of avodas Hashem is acknowledging where one stands and not biting off more than he can chew. One who gets caught up in the momentum of spiritual ascent, and begins skipping rungs of the ladder, will end up falling through the holes.

Our true avodah is to recognize that, regardless of our personal spiritual level, as the mamlecheskohanim who received the Torah from Hashem, on Har Sinai, we are indeed elevated and prestigious. This perception will cause the insignificant issues in our lives to fade away, allowing us to focus on our real mission.

212 - Beshalach

Most people live under the impression that only physical objects that can be felt and handled are real. They perceive ruchniyos as something metaphysical, and therefore, have a hard time digesting the fact that ruchniyos is no less a reality than the objects that we can hold in our hands. Rav Wolbe says (ShiureiChumash) that the shira of OzYashir ingrains in us the idea that ruchniyos in general, and Hashem in particular, are more of a reality than the table that stands in front of us.

"He threw thechariots of Pharaoh and his army into the sea." Hashem fought with the physical Egyptian warriors and in the face of His spiritual revelation the chariots drowned in the water. "With the wind of Your nostrils" - i.e. with a spiritual revelation - "the waters rose up." "You blew with Your wind" - i.e. with a spiritual revelation - "and the sea covered them." Mighty warriors are helpless and nature changes its course, when they are confronted with true spirituality. "Who is like You among the mighty, Hashem!"

When Bnei Yisroel crossed through the sea on dry land, they recognized the authenticity of ruchniyos on a level higher than the greatest prophets (excluding Moshe). Chazal tell us that even the maidservant who experienced the splitting of the sea, perceived Hashem with more clarity than Yechezkel in his prophecy of the ma'asehmerkaveh. Their level of clarity was so complete that they were able to "point" to Hashem with a finger, and say, "This is my G-d." Spirituality was a reality.

Hashem is not, G-d forbid, an ornament to decorate those special moments in our lives and give them spiritual overtones. He is the only true reality that exists. The façade of nature crumbles in His presence, and there is no power or object that compares in the minutest way. If so, He should be very much a part of our lives and everything we do. "[He is] the G-d of my father and I will exalt Him." If we continuously exalt Hashem, we will ultimately come to the realization that He is more real than anything we have ever known.

211 - Bo

"And when your son will ask you, 'What is this' and you will answer him that it was with a mighty hand that Hashem took us out of Egypt, from the house of bondage" (Shemos 13, 14). Rashi notes that in four different places the Torah mentions the son's question with regard to the exodus from Mitzrayim. He explains that the Torah is referring to four different personalities: the wise, the wicked, the simple and the one who doesn't even know how to ask.

Rav Wolbe (Shiurei Chumash) comments that if the Torah felt it imperative to write four separate pesukim to parallel the four different sons, it implies that every child must be spoken to in a language that he can understand. Even the wicked son must be answered with a response that is hand tailored to his personality.

Additionally, Rav Wolbe points out that the wickedness of the wicked son lies in the way he phrases his question [regarding the korban Pesach], "What is this service for you?" As we say in the Haggadda, "for you and not for him"- he inquires but does not identify with the topic of his question. This is a "wickedness" that many of us also possess; we learn things but they may not necessarily have any impact on our personal lives. With regard to the spies who were sent to Eretz Yisroel and returned with a derogatory report, Chazal tell us, "These wicked men saw [what happened to Miriam who spoke derogatorily about Moshe] and they did not derive musssarfromit." Mussar is the ability to integrate the lessons learned, into our day to day lives. One who does not derive mussar from what he learns - no matter how great his stature - is considered by Chazal to be wicked in this respect.

The study of mussar is not simply opening a Mesilas Yesharim and perusing what is written therein. When Miriam was afflicted with tzora'as, everyone certainly sat and learned through the sefer Chofetz Chaim. The problem was that their learning didn't impact the way they acted. True study of mussaris taking a line of the mesilas yesharim, comparing it with our personality, and in the event that it doesn't match up, working to change to meet the standard of the Mesilas Yesharim!

210 - Vaeira

After the plague of hail, Moshe tells Pharaoh, "I know that you and your servants do not yet fear Hashem Elokim" (Shemos 9, 30). Rav Wolbe (Shiurei Chumash) points out that since the pesukim that describe the creation, this is the first time that the Torah refers to Hashem with both the name Hashem and Elokim. We find this "complete" appellation of Hashem used before Adam sinned and also in reference to the end of days, when there was and will be a clear revelation of Hashem. If so, why does the plague of hail warrant the use of both names of Hashem? Rav Hutner explained that Hashem told Moshe that He would harden Pharaoh's heart - i.e. he would take away his bechira. This resembles the end of days when there will be no bechira.

Rav Wolbe elaborates by noting that we say in davening "He makes peace in the heavens." In other words the shamayim is made up of both fire and water, and Hashem makes peace between them so that they can coexist in a single entity. Similarly, fire and ice coexisted in each piece of hail to bring down a veritable piece of heaven on earth. Additionally, Rashi tells us that Hashem picked up Moshe above the heavens so that he could carry out the plague of hail. Moreover, the first three plagues originated from water and dirt - the lowest elements on earth and the second group of plagues involved the animals that walk the earth, while the hail and the rest of the last plagues all emanated from the heavens. All these indicators demonstrate that from the plague of hail and on, there was a palpable revelation of Hashem's glory, culminating in makas bechoros which was carried out by Hashem Himself. This revelation of Hashem's glory merits His full name - Hashem Elokim.

Our avodah is to gain clarity in "Hashem" - as The Creator, who is "Elokim" - the One Who watches all that we do. The more clarity one has, the less difficulty he will have in properly using his bechira. One who reaches a high level of this clarity, has tapped into the wellsprings of the end of days, a position which ultimately leads to a revelation of Hashem's glory.

209 - Shmos

"And a man went from the house of Levi and took a daughter [from the house] of Levi" (Shemos 2, 1). Why doesn't the Torah tell us the names of the individuals mentioned in the above pasuk? Rav Wolbe (Shiurei Chumash) explains that Chazal say that three things are hidden from people, and one of them is the day of redemption. Redemption originates from one of the higher worlds - realms which we cannot comprehend at all. In other words it is a secret. Hence, the birth of the redeemer of Bnei Yisroel is completely shrouded in secrecy, and until the redemption actually materializes, the Torah doesn't even let us know the name of his parents.

With this concept we can understand another pasuk in this week's parsha. After smiting the Egyptian, Moshe observes a Jew about to hit his fellow Jew and he chastises the would be offender. The latter retorts, "Are you going to kill me as you killed the Egyptian?" "And Moshe was afraid and he said behold the thing has become known" (ibid. 2, 14). Rashi explains, Moshe was worried that since there were gossipmongers among Bnei Yisroel, they might not be worthy of redemption. We must ask why they would forfeit the redemption just because there were gossipmongers among them. Rav Wolbe answers that as explained above, the redemption is a secret, and those who cannot keep a secret lack the ability to be a recipient of that redemption.

Moreover, gossipmongers are the very reason why Bnei Yisroel were placed in galus in the first place. Moshe cried out, "Behold the thing has become known." Rashi explains that Moshe had wondered why specifically the Jews, out of all nations, were subjected to galus - and now the reason became known. It was because there were gossipmongers that Bnei Yisroel were punished with galus. Rav Wolbe explains once again with the above mentioned concept. The Jewish Nation's uniqueness revolves around penimius, while the other nations of the world are focused on the chitzonius. If a Jew cannot keep a secret, then he lacks basic penimius and hence, his place is in galus among the other nations of the world.

If we lack our penimius, then, G-d forbid, we are not much different from the gentiles who live around us. One of the best ways to maintain our penimius is by assuring that things that should be kept secret are kept secret, thereby staying as far away from lashon hara as possible.