Archive for the ‘Hakoras Hatov’ Category

We find an argument takes place between Rachel and Leah, apparently over whose tent Yakov is to sleep in.

וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר-חִטִּים, וַיִּמְצָא דוּדָאִים בַּשָּׂדֶה, וַיָּבֵא אֹתָם, אֶל-לֵאָה אִמּוֹ; וַתֹּאמֶר רָחֵל, אֶל-לֵאָה, תְּנִי-נָא לִי, מִדּוּדָאֵי בְּנֵךְ. וַתֹּאמֶר לָהּ, הַמְעַט קַחְתֵּךְ אֶת-אִישִׁי, וְלָקַחַת, גַּם אֶת-דּוּדָאֵי בְּנִי; וַתֹּאמֶר רָחֵל, לָכֵן יִשְׁכַּב עִמָּךְ הַלַּיְלָה, תַּחַת, דּוּדָאֵי בְנֵךְ. וַיָּבֹא יַעֲקֹב מִן-הַשָּׂדֶה, בָּעֶרֶב, וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא, כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי; וַיִּשְׁכַּב עִמָּהּ, בַּלַּיְלָה הוּא – Reuven went in the days of the wheat harvest, and he found flowers in the field and brought them to Leah, his mother, and Rachel said to Leah, “Please give me some of your son’s flowers.” And she said to her, “Is it not enough that you have taken my husband, that [you wish] to take my son’s flowers too?” So Rachel said, “Fine, he shall sleep with you tonight in return for your son’s flowers.” Yakov came from the field in the evening, and Leah came to meet him, and she said, “You shall come to me, because I have hired you with my son’s flowers,” and he slept with her on that night. (30:14-16)

The pasuk then discusses Leah’s children’s births, after which:

וַיִּזְכֹּר אֱלֹהִים, אֶת-רָחֵל; וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים, וַיִּפְתַּח אֶת-רַחְמָהּ – And Hashem remembered Rachel, and Hashem listened to her,and opened her womb. (30:22)

Rashi explains that what Hashem remembered was Rachel’s kindness to Leah, where the night Rachel was to be married, Yakov provided codes to know he had not been tricked, and Leah would it have know them, and would otherwise have been found out. Rachel passed on the codes, and Leah was not discovered until the next day.

But years had since passed – why does Hashem remember and repay Rachel’s kindness here?

R’ Ezra Hartman explains that in this episode, the Torah teaches us how to treat our fellow man. What was Leah thinking when she accused Rachel of taking her husband? Rachel was the sole facilitator that enabled Leah to have been a member of Yakov’s family – without the codes, Leah would have been left in the cold.

But Rachel does not say this.

R’ Ezra Hartman explains that sometimes, people like to rub in the fact that they’ve done someone a favour, that the other person owes them something. With a real favour, true kindness, the recipient is not aware that they are being done a favour. Rachel mentioned the codes in passing, for example, “Yakov likes to be told X and Y”. Leah was unaware of what Rachel had done for her, hence her question. She actually had no idea.

Rachel did not say a word about what had happened years earlier, and just talked about the flowers. It is very appropriate therefore, that at the perfect moment to silence Leah, her silence was rewarded, וַיִּזְכֹּר אֱלֹהִים, אֶת-רָחֵל – And Hashem remembered Rachel – specifically here, as the Seforno says, Hashem remembered her through the flowers.

Hashem repaid her her incredible kindness at the moment she showed she still stood by it.

As heard from R Yakov Minkus

5. And you shall call out and say before the Lord, your God, “An Aramean [sought to] destroy my forefather, and he went down to Egypt and sojourned there with a small number of people, and there, he became a great, mighty, and numerous nation.   ה. וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי יְ־הֹוָ־ה אֱלֹהֶיךָ אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט וַיְהִי שָׁם לְגוֹי גָּדוֹל עָצוּם וָרָב:
6. And the Egyptians treated us cruelly and afflicted us, and they imposed hard labor upon us.   ו. וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים וַיְעַנּוּנוּ וַיִּתְּנוּ עָלֵינוּ עֲבֹדָה קָשָׁה:

7. So we cried out to the Lord, God of our fathers, and the Lord heard our voice and saw our affliction, our toil, and our oppression.   ז. וַנִּצְעַק אֶל יְ־הֹוָ־ה אֱלֹהֵי אֲבֹתֵינוּ וַיִּשְׁמַע יְ־הֹוָ־ה אֶת קֹלֵנוּ וַיַּרְא אֶת עָנְיֵנוּ וְאֶת עֲמָלֵנוּ וְאֶת לַחֲצֵנוּ:
8. And the Lord brought us out from Egypt with a strong hand and with an outstretched arm, with great awe, and with signs and wonders.   ח. וַיּוֹצִאֵנוּ יְ־הֹוָ־ה מִמִּצְרַיִם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה וּבְמֹרָא גָּדֹל וּבְאֹתוֹת וּבְמֹפְתִים:

In the Haggada on Seder night, when we say the above pesukim in the second half of maggid, we are reviewing the תורה from the point where the Jews were going out of Egypt.

The question is: Why do we not review the actual events in their place in the parshas of Shemos, Va’eira, Bo and Bshalach i.e. in chronological order? This portion over here is:
a) Out of place, as this parsha reviews the commandments to bring bikurim, and
b) Not in any way linked to the rest of the story of יציאת מצריים.
However, it is a focal point, so why is it considered more important than the story in its proper place?

The Sefer HaChinuch explains that the whole avoda of יציאת מצריים is not just telling the story of יציאת מצריים  for its own sake, but rather to tell the story with a Hakoras Hatov angle which the פרשיות of Shemos etc do not have.

The מצוה of  Bikkurim is based on a gratitude for having Eretz Yisrael, which in turn is part of the gratitude for having been taken out of Egypt. So, in reality, this particular portion about יציאת מצריים fits very well in this פרשה – it is about Hakoras Hatov! This is the answer to our two questions as to why the psukim in the Haggada are from this פרשה of  Bikkurim and the proof that Sefer HaChinuch is right.

But, now we ask, what is proper Hakoras Hatov?
There are 4 prescribed events for which we are instructed to make a point of thanks – formerly as a קרבן תודעה (literally as Thanksgiving) but today as ברכת הגומל. These 4 events are:
1. recovery from illness,
2. release from jail,
3. travelling overseas, and
4. travelling through a desert.

The ‘root mitzvah’, the קרבן תודעה, had a special particular Halacha that along with the animal offering, one had to bring 40 loaves of bread.  Because they  are included in the קרבן , these loaves are  equally subject to the laws of Noser, whereby Korbanos left overnight must be destroyed. Unlike many other קרבנות only little portions are removed for the מזבח, Kohanim etc.

How does one eat most of an animal with 40 loaves of bread and avoid Noser?! The answer is simple. One would invite many guests to join the celebration! The whole idea of being Makir Tov is to publicise it and the קרבן פסח is identical – an entire roast animal that is to be consumed after a full meal, in a tiny amount of time, before midnight. Therefore, in order to avoid noser problems you must invite many Seder guests to tell them about יציאת מצריים!

Furthermore the קרבן פסח is a National קרבן תודעה for all four reasons above!
1. We were in bondage and released (Egypt),
2. We went through the sea,
3. We went through the desert, and (as the Midrash in Parshas Yisro says)
4. When the Jews heard Hashem’s Voice, they were cured from all ailments!

In addition, the קרבן פסח is just like the קרבן תודעה, in that the matza is a part of the Korban itself – the Afikoman is intended as Matza and קרבן פסח. Meseches Bikkurim says that when someone brought a single pomegranate as Bikkurim, every street he went along had to shutdown and accompany him to the Beis Hamikdash as part of the publicity. This is just more proof that these psukim are very apt as Pesach is innately affiliated to Hakoras Hatov.

Now, after talking extensively about Hakaras Hatov, how do we go about thanking hashem?
The final pasuk in Parshas Bikkurim וְשָׂמַחְתָּ בְכָל הַטּוֹב אֲשֶׁר נָתַן לְךָ יְ־הֹוָ־ה אֱלֹהֶיךָ וּלְבֵיתֶךָ – you should rejoice in all Hashem does for you – not just one blanket ‘thank you’, but thank Him for each thing individually! We would do well to bear this in mind and itemise each thing for which we ought to thank Hashem on this Rosh Hashana

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The Torah seems to make a big deal about the Ananei Hakavod (clouds of glory) and commands us to commemorate them with the holiday of Succos. There seems to be no big deal about the manna or Be’er  Miriam (well of Miriam). Why are the Ananei Hakavod given more ‘attention’ than the manna or Be’er Miriam, which were also great miracles?
There are three answers given to the above question:

1. Food and water are the barest of necessities for survival. Hashem took us out to a desert; of course He would feed us! Shelter is not crucial for survival and could therefore be classified as ‘lifnim meshuras hadin’ (above and beyond the measure of the law).

2. The clouds were exclusive. They were a special gift from Hashem to His Chosen nation, but only those who were worthy, benefitted. (The Erev Rav and people inflicted with tzora’as (leprosy)did not benefit)

3. The clouds, the manna, and the water from Be’er Miriam were all given as free gifts. The Jews complained and made requests regarding the water and food (ie-slav) but they never complained about the clouds. The clouds were the perfect gift.

The Chida says that these three answers are hinted to in Parshas Emor 23:43: לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי הֹ אֱלֹהֵיכֶם:  In order that your ensuing generations should know that I had the children of Israel live in booths when I took them out of the land of Egypt. I am the Lord, your God.

לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתי – I, (Hashem) gave it to you as a gift.
אֶת בְּנֵי יִשְׂרָאֵל- I gave it to the Jews (not the Erev Rav).
בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי ה’ אֱלֹהֵיכֶם- I took you out of Egypt, so I was obligated to feed you.

Towards the end of the sedra (11:25-29), we find a puzzling story. The elders are prophesying when the ‘spirit of Hashem rests on them’. Two men in particular continue to prophesy after the others stop. A lad (Gershom, according to the commentaries) runs to Moshe to tell him that ‘אלדד ומידד מתנבאים במחנה‘ – ‘Eldad and Medad are prophesying in the camp’. Yehoshua speaks up and says to Moshe – ‘imprison them!’ Moshe retorts that he wishes everyone would be a prophet like that. End of episode.

Leaving aside the issue of the significance of it’s being in the middle of the quail story, why the big deal about Eldad and Medad? Indeed, Moshe’s reply is a no-brainer, is it not? What is wrong with prophesying? And why the extra word במחנה - where else would they be?

Rashi furnishes us with the first part of the answer, by quoting the Gemara in Sanhedrin that they were saying משה מת,יהושע מכניס – Moshe will die and Yehoshua will take them into Israel. At this point, Yehoshua – quite rightly – takes great umbrage at this outrageous statement. Moshe calms him by pointing out the prophetic nature of their words.

But where does the Gemara get the idea that these were the words of Eldad and Medad?

A beautiful idea is brought down by the Maharil Diskin which hints at the source. Let’s take a look at Moshe’s beginning to find a hint at the potential end of his life. When Moshe is born Pharaoh’s daughter names him as Moshe – ‘כי מן המים משיתהו‘ – for I drew him out of the water. Surely to get the name משה, it wasn’t specific on the water, but rather on the fact that she drew from water in general. In other words, it could have said ממים משיתהו – ‘I drew him out from water’. We have an extra נ and ה as a result.

Looking again at our parsha, we see that Eldad and Medad were prophesying במחנה - meaning ‘with מח נה‘ or ‘rub out the נה‘. “So what?” you may ask. But if we leave out those two letters, we are left with ממים…which stands for משה מת יהושע מכניס

[N.B. - I just wonder whether it may also explain the refence to Yehoshua in our parsha as 'serving Moshe from his youth' - i.e. the fact that he got this very message!]

The Parsha begins with elaborations on laws pertaining to human purity:

דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אִשָּׁה כִּי תַזְרִיעַ - Speak to the children of Israel, saying: If a woman conceives…. (12:2)

Rashi comments:

אשה כי תזריע : אמר ר’ שמלאי כשם שיצירתו של אדם אחר כל בהמה חיה ועוף במעשה בראשית, כך תורתו נתפרשה אחר תורת בהמה חיה ועוף – If a woman conceives: Rabbi Simlai said: “Just as in the Creation, man was created after all domestic animals, wild beasts, and birds, so too, the law [concerning the cleanness] of man is stated after the law [concerning the cleanness] of domestic animals, wild beasts, and birds.”- [Vayikra Rabbah 14:1]

The Gemara (Sanhedrin 38a) explores why the creation of man followed the creation of birds and beasts. It concludes that “אחור קודם צרתני – you were formed first and last” (Tehillim 139:5). What does this mean? If a man is worthy, we say he preceded Creation, but if he is a sinner, we say that even a mosquito was created before him, so he has nothing to be arrogant about, given that even minuscule entities such as the mosquito were created before him.

However, this is difficult to comprehend – “If a man is worthy, we say he preceded Creation” – if we examine the reality, man was created last, on the 6th day of Creation, so how are we to understand the Gemara?
(more…)

The Beis Yosef questions why we celebrate 8 days of Chanuka and not 7, seeing as there was enough oil for a day, meaning the extra benefit from the miracle was 7 days worth.

R’ Yaakov Hillel quotes Rashi on the pasuk where Leah gave birth to her fourth child, (29:35) that is based on a Midrash: הפעם אודה: שנטלתי יותר מחלקי, מעתה יש לי להודות – This time, I will thank: since I have taken more than my share. Consequently, I must offer up thanks.
The basic understanding of this would indicate that her rationale was that each woman would be mother to 3 of the tribes, and now that she had exceeded her fair share, she was grateful for the extra good G-d had done to her. R’ Hillel tells us this is not so.

The beauty of the Hebrew language is that it is hard to accurately translate as we don’t know always what the writer’s intent was. But we can interpret Rashi differently – I’ve exceeded my portion (3), now I realise I ought to have been thankful before, i.e. she realised that she was wrong to calculate at all; we can’t second-guess G-d. She realised she was wrong to have assumed that 3 was her “fair share”, that even what is natural and makes sense is a miracle.

This is a hard hitting idea.

Each breath we take – who says that all the mechanisms that enable us to breathe should in fact enable us to breathe? Why do we expect to be able to walk tomorrow, to see, to live? These may seem to be absurd examples, but that is exactly the point – we are so familiar with things we consider “normal” that we view the incredible as simply “natural”.

There is an amazing Gemara (Taanis 25a) about the righteousness of R’ Chanina ben Dosa that illustrates this point. He came home one Shabbos and saw his daughter weeping, and he asked why. She informed him that she had lit a lamp for Shabbos, that she had thought was filled with oil, but was in fact filled with vinegar, and she was weeping that they would have no light for Shabbos when the wick reached the vinegar, at which point it would extinguish. The reply: מי שאמר לשמן וידלוק הוא יאמר לחומץ וידלוק” תנא היה דולק והולך כל היום כולו עד שהביאו ממנו אור להבדלה – “He who said that oil should burn will also say to vinegar to burn.” And the lamp burned the entire (night and following) day until they lit a Havdala candle with it. This story speaks volumes about how skewed our perceptions are: nature is not natural.

R’ Hillel explains that we celebrate the “extra” day of Chanuka to teach us something that seems so obvious that we don’t see it – that we must be thankful for every single thing we have and do.

The way of a Jew is “modeh ani” – to be thankful. The first thing a Jew is meant to do in the morning is thank Hashem that they woke up. Some people don’t wake up. Thank you Hashem. Some people can’t walk; paralysed suddenly, after a lifetime of mobility. Thank you Hashem. When we realise that not only are the “miracles” miracles, but everything in between – “nifle’osecha v’tovosecha sheb’chol es, erev v’voker, v’tzohoroyim” – then we’re really on our way to true praise of HaShem, and a better understanding of Hashem as the constant Creator.

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