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Know Your Haftorahs

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Haftoras Bereishis

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS BEREISHIS Yeshaya 42:5 - 43:10 We introduce the year's Haftora reading with a penetrating message defining our awesome role in this world. Rashi quotes the Sages' Aggadic interpretation of the Torah's opening word, "Breishis" to mean, "For the sake of the choice". Based on references from the books of Yirmiyahu and Mishle, the Sages explain the Torah's first verse in the following manner, "Hashem created the world for the sake of His sacred people and His sacred Torah." (comment of Rashi to Breishis 1:1) Hashem revealed at the outset that His master plan called for standards of elevation. Although the world would develop into seventy nations Hashem created His world with one nation in mind, the Jewish people. Similarly, although the world's moral fiber would consist of seven human principles Hashem created His world with a greater moral standard in mind - the adherence to six hundred and thirteen principles. Concurring with the Torah's opening thought the prophet Yeshaya develops this and translates it into our levels of responsibility. In order to appreciate this we refer to Rashi's opening comment to the entire Torah. The Sages question the Torah's need to begin with the historical account of over two thousand years of world existence. They reason since the Torah is essentially a book of Mitzvos it should most appropriately begin with Hashem's first Mitzva to His people. They answer that Hashem wished to substantiate our claim to Eretz Yisroel. He therefore began the Torah with the unequivocal fact that He created the world and apportioned His land to whomever He deemed worthy of residing therein. These words are cryptic and perplexing but their underlying message is http://www.skokiekollel.org/haftorah/bereishis.html (1 de 5)10/03/2008 10:50:39 a.m.

Haftoras Bereishis

that the Torah's lessons go far beyond the scope of Mitzvos. Hashem declared through His opening words that His all encompassing purpose for creation is to be recognized as the source of existence. Nachmanides crystalizes with these classic words, "For Hashem has no interest in all below other than for mankind to know and acknowledge Him as their creator." (comment of Nachmanides to Sh'mos 12:16) This explains why Hashem began the Torah with an elaborate history lesson. The opening chapter describes in detail every step of creation. This first statement declares for all time the direction of the world and its primary purpose- to recognize and acknowledge Hashem as the source of all. The world's foremost obligation is to preserve this truth thereby fulfilling Hashem's sole interest in all of mankind. Nachmanides develops this and shows how the book of Breishis is one long display of Hashem's sovereignty over His world. Although the world seems to run on its own Hashem truly controls it and responds to all human conduct. Breishis teaches us that Hashem rewards those who follow His program and acknowledge His existence and punishes those who ignore and deny His existence. Hashem is extremely harsh on those who rebel against Him attempting to eradicate His name from this world. Conversely, Hashem is also extremely kind and compassionate to those who dedicate themselves to His program and publicize His existence. Adam's short lived privilege in Gan Eden and his subsequent rejection begin the lesson. The devastating flood and disastrous tower of Bavel continue the lesson. Canaan's corrupt behavior and Shem's commendable concern complete this segment of things. (Nachmanides to Breishis 1:1) Following this pattern of creation Hashem designated a specific area of His world wherein His Divine presence could be recognized and intensified. The said purpose for this elevated land was to increase His recognition amongst those who sought to further their relationship with Him. The seven Canaanite nations residing therein had no such goal in mind and were immersed in the most repulsive pagan culture ever to exist. They were, by definition, the antithesis of Eretz Yisroel and defied the entire world's purpose for existence. The Jewish nation, on the other hand, served as the focal point of existence and undoubtedly deserved to further their relationship with their Creator in His chosen land. Maimonides explains that the world at large was on a decline since the early generation of Enosh who created the platform for idolatry. By the time Avrohom Avinu discovered Hashem the world's population totally forgot Hashem's truth of creation. Avrohom Avinu painstakingly nurtured his family into the only people that recognized and preserved the truth. These experiences clearly display the need for a chosen people without whom the entire purpose of creation would have been forgotten. http://www.skokiekollel.org/haftorah/bereishis.html (2 de 5)10/03/2008 10:50:39 a.m.

Haftoras Bereishis

The beginning of the book of Sh'mos provides our second lesson, the need for the elevated standard of Torah. Maimonides explains that the Jewish people's exposure to and association with Egyptian culture threatened to destroy Hashem's truth from the world's sole remnant of pure thinkers. Even Avrohom Avinu's devoted family became influenced by its surroundings and began adopting disgraceful foreign ideologies. One sacred branch of the Jewish nation, the tribe of Levi, remained loyal to Hashem's truth and preserved the family tradition. Maimonides explains that Levi's family was privileged to immerse itself in Torah study throughout the trying period of exile and remained steadfast to Torah principle. (Maimonides Hilchos Avoda Zara 1:3) This experience proves the need for an elevated moral standard without which the basic truths of creation would be lost forever. We now understand that the basic truth of creation, "Breishis Bara", called for an elevated people and standard of conduct, "For the sake of Yisroel and Torah". Although Hashem allowed for the existence of other nations with basic moral conduct this could not preserve the purpose of creation. The books of Breishis and Shmos historically display the absolute need for an elevated nation with elevated ethical standards. History itself teaches us that without the Jewish people and the Torah the world could never fulfill Hashem's basic interest in creation and would forfeit its right to exist. These thoughts provide the backdrop for our Haftora which outlines the privileges and responsibilities as the Chosen nation. The prophet Yeshaya begins by saying, "So says Hashem the creator of the heavens and their expanse, He who spreads the land and its sprouts, gives breath of life to the people residing upon it and Heavenly spirit to those who walk there.'" The Sages interpret this passage to refer specifically to those who reside in Eretz Yisroel and traverse its soil. They deduce that a maid servant from gentile decent who resides in Eretz Yisroel will merit everlasting life. In addition, they deduce that even one who traverses Eretz Yisroel's soil will merit an elevated spirit in Olam Habba. (Mesichta K'subos 111a) As stated, Hashem's sole interest in creating His world is to be recognized by His creatures and establish an ongoing relationship with them. Whoever resides in Eretz Yisroel is privileged to an intense relationship with Hashem that mature into an everlasting one. Even traversing Eretz Yisroel's produces intense feelings of closeness to Hashem that translate into eternity. Yeshaya therefore says all who merit to enter Eretz Yisroel epitomize Hashem's sole interest in creation, to be acknowledged as the creator of the world thereby yielding an ongoing relationship with Him. Yeshaya continues, "I established you a covenant of people to enlighten http://www.skokiekollel.org/haftorah/bereishis.html (3 de 5)10/03/2008 10:50:39 a.m.

Haftoras Bereishis

the nations." Radak explains that the Jewish people's merit gives reason for the existence of the entire world. All nations owe their existence to the Jewish people who single-handedly continue and further the world's purpose. As we have learned the world was created for the sake of those who acknowledge their creator and continues to exist solely for that purpose. Yeshaya, however, adds a significant dimension to this and reminds us that we were chosen to enlighten the nations. Radak explains that Hashem demands from His people to serve as a shining example to the rest of the world. Hashem's purpose for creation was for all nations to recognize Him and acknowledge Him through their ethical conduct maintaining basic human behavior. We, the Chosen nation, must conduct ourselves with such perfection that the entire world will appreciate the truth of creation. We must effectively impress them with this truth that everything belongs to Hashem, the creator and master of the universe. (comment of Radak ad loc) Yeshaya continues and prophesies that the time will come when the nations of the world will question Hashem's favoritism to his chosen people. Hashem will respond, "Let the earlier ones inform us by giving their testimony and proving our righteousness." (Yeshaya 43:9) The Sages explain that at the end of time Hashem will call upon Nimrod, Lavan, Potiphar's wife, Nebbuchadnetzar and Daryovish to attest to the Jewish people's moral conduct. (Mesichta Avoda Zara 3a) The perfect devotion of Avrohom Avinu, Yaakov Avinu, Yosef Hatzadik and the like will unequivocally prove the truth of "Breishis"- that the world was created solely for the sake of His devoted people. Yeshaya adds another dimension to our lesson and states in Hashem's name, "All that is called by My name was created for My glory." (Yeshaya 43:7) The Sages question, 'Who dares call himself by Hashem's name?" They answer that the pasuk refers to our obligation to emulate His ways. We must be identified through our attributes of kindness, compassion and piety in the same way that Hashem is known. (Yalkut Shimoni 452) This completes our lesson of Breishis - for the sake of His people. We, the Jewish nation, are elevated expressions of Hashem's creation. In addition to acknowledging our Creator our responsibility goes beyond. Because we are His Chosen people we carry His stamp of creation, being created in His sacred image. This image demands of us awesome levels of perfection in order that our essence reflects Him as our creator. Our elevated standard of conduct must unequivocally project a resounding message that we are His creatures privileged to be created solely to serve Him. May we merit in our difficult traumatic era to serve our Creator wholeheartedly thereby bringing Him the true glory He deserves to receive from all. http://www.skokiekollel.org/haftorah/bereishis.html (4 de 5)10/03/2008 10:50:39 a.m.

Haftoras Noach

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS NOACH Yeshaya 54 This week's haftorah projects the glorious future of the Jewish people and describes the splendor of Jerusalem in breathtaking dimensions. In the midst of this indescribable vision the prophet Yeshaya draws a striking comparison between our present exile and the flood in the time of Noach. Yeshaya says in the name of Hashem, "For a brief moment of anger I concealed My countenance from you but with everlasting kindness I will show My compassion. As with the waters of Noach about which I swore that they will never again flood the world so have I sworn never again to become angry with Israel." (54: 8, 9) The prophet assures the Jewish people that their painful years of exile will soon draw to a close never to be repeated. Drawing attention to the flood, he guarantees that, "As the world has never experienced a second flood so will the Jewish people never experience another exile." This peculiar equation between the flood and the Jewish people's exile suggests a strong association between the two. It appears that Hashem's unconditional guarantee to withhold a flood from this world serves as sound evidence to the eternal redemption of the Jewish people. In order to appreciate this association, let us analyze Noach's role during the flood and Hashem's response to it. The Torah tells us in the beginning of our Sidra that the flood was sent because humanity turned totally inwards. The Torah states, "And the land was corrupt before Hashem and the land was full of robbery." (Breishis 6:11) All of mankind became focused on themselves satisfying all of their personal pursuits without taking anyone else's privileges and rights into consideration. They regarded everyone and their possessions permissible to themselves in http://www.skokiekollel.org/haftorah/noach.html (1 de 3)10/03/2008 10:52:12 a.m.

Haftoras Noach

order to satisfy their personal interests and desires. Humanity was literally destroying itself with every person concerned only for himself, showing no care or respect for anyone else. During the months of the flood it became Noach's sole responsibility to restore morality to the world. The prevalent principles and policies in the Ark, Noach's world, had to be kindness and compassion. Every moment spent there had to be filled with caring and sharing. Hashem therefore charged Noach with the overwhelming responsibility of providing and tending to the needs of every living being in the Ark. The Talmud (Sanhedrin 108B see Maharsha ad loc.) relates a conversation between Noach's son, Shem, and Eliezer wherein Shem stated that he never formally went to sleep throughout the twelve months he was in the Ark. Noach's family was totally preoccupied with their magnanimous chore of continuously following the varied feeding schedules of each living being. In this way, the family was totally involved in acts of kindness, providing for others ever moment of their stay. This total reversal of priorities, placing their entire focus on the needs of others reestablished the world. In fact, our Chazal in the Midrash (Breishis Rabba 33:4) understand this to be the single merit through which the flood waters ended and Noach's family was permitted to leave the Ark and reenter the world. Upon reentry, Noach immediately approached Hashem through sacrificial offerings and pleaded with Hashem never to repeat the devastating flood waters. In this week's haftorah we discover that Hashem responded with an oath that a flood of those dimensions would never reoccur. Apparently, Noach's total dedication to kindness bore everlasting fruits and in response to Noach's kindness Hashem promised to shower His boundless kindness on the world. The Malbim (see commentary on Yeshaya 54:10) reflects that the nature of kindness distinguishes itself in regards to the recipient's worthiness. Unlike compassion and mercy which are governed by and fashioned according to the worthiness of the individual in need, kindness knows no bounds. In essence, one need not be worthy in order to qualify for Hashem's kindness. In view of this, the Malbim explains that a pledge of Hashem's kindness is, by definition, an eternal commitment. Throughout the era of the flood Noach totally preoccupied himself with kindness and, in response, Hashem promised that throughout the era of this world He will preoccupy Himself with the world's kindness. This kindness translated into the unconditional guarantee that regardless how undeserving the world becomes it will never experience total destruction. In view of this, Yeshaya draws our attention to this guarantee and states in the name of Hashem, "For the mountains may jar and the hills may shift but My kindness will never leave you and My covenant of peace will never falter." (54:10) As we have seen regarding Noach's kindness, Hashem promises to respond to our kindness with a similar unconditional http://www.skokiekollel.org/haftorah/noach.html (2 de 3)10/03/2008 10:52:12 a.m.

Haftoras Noach

guarantee. This kindness means that Hashem will never respond to our shortcoming with expressions of anger. Irrespective of our behavior, never again will the Jewish people experience exile and other similar manifestations of Hashem's wrath. Once the Jewish people return to Eretz Yisroel, never again will Hashem remove His sacred presence from their midst. Hashem's kindness is eternal and after the Jewish people will receive His promise of kindness, it will be an unconditional and everlasting one. This insight reveals to us the hidden message of Chazal and profoundly reflects upon the affluence of our generation. Chazal (see Rashi, Breishis 12:2) inform us of the character of the generation preceding Mashiach. They explain Hashem's introductory Bracha to Avrohom Avinu stated in the beginning of Lech Lecha in the following manner. There will be certain generations wherein Hashem's influence will be realized through our acts of kindness, others through our acts of devotion and sacrifice and others through our commitment to Torah and truth. But in the era which precedes Mashiach the prevalent virtue will be kindness. (based on the reflections of HoRav HaGaon Rav Shimon Shkop zt"l) This particular era distinguishes itself by being the launching pad for the era of Mashiach. This preceding era and its merits must secure the coming of Mashiach and all associated blessings. Amongst the blessings of Mashiach's times is Hashem's promise to shower us with His everlasting kindness, guaranteeing our eternal stay in Eretz Yisroel. But this commitment of everlasting kindness will only come in response to our selfless and personal commitment to unconditional kindness. This explains why never before has the opportunity of kindness availed itself to the Jewish people in such extraordinary proportions as in our days. Yes, with our generation accepting its responsibility and displaying of loving kindness we will deserve Hashem's unconditional response of His everlasting kindness. Yeshaya therefore points us to the flood and assures us that, as Hashem responded to Noach's kindness with His unconditional guarantee we should realize wholeheartedly that Hashem will also respond to our kindness with that same unconditional guarantee and shower His blessing upon His people for eternity.

http://www.skokiekollel.org/haftorah/noach.html (3 de 3)10/03/2008 10:52:12 a.m.

Haftoras Lech Lecha

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS LECH LECHA Yeshaya 40:27 This week's haftorah teaches us never to despair. The prophet Yeshaya opens with words of rebuke to the Jewish people for their disgraceful attitude regarding Hashem's direct involvement in their lives. Yeshaya asks, "Why does Yaakov say that my path is concealed from Hashem and my judgment alludes Him?" This desperate claim of the Jewish people was based on the firm control the nations exercise over the Jewish people during their years of exile . The Jews exclaim in bewilderment, "If Hashem really knows and cares how could He possibly permit the world to remain in its present state of affairs!? Where is all the reward that the Jewish people so rightfully deserve? Why are there no repercussions for the nations who have so harshly treated Hashem's beloved nation?"> These questions reflected the deep-seeded feelings of the Jewish people in those times that Hashem remained aloof and was not even involved in His world and its developments. This same claim is forever expressed by the mighty powers of the world who perceive themselves to be in total control. In this week's haftorah, Hashem responds to these powers and engages them in a heavy dialogue. He calls upon them to defend their position that Hashem is in fact, incapable of protecting His people from their harsh decrees and firm control. Hashem says, "Be silent distant nations and mighty powers, recharge yourself with strength. Draw near and speak, come together for judgment. Who inspired the dweller of the east to proclaim My righteousness with his every step? Who delivered nations into this http://www.skokiekollel.org/haftorah/lechlecha.html (1 de 3)10/03/2008 10:55:47 a.m.

Haftoras Lech Lecha

dweller's hands and gave him the control over the kings? Who empowered (the dweller's) sword to render the nations into dust, his bow to crush them like straw? Who safeguarded this man when chasing his enemies over unfamiliar paths? It is I, Hashem, who declares the earliest generations from their inception and it is I who will remain with the final ones." (41: 2-4) This moving dialogue reveals the hidden secret of the patriarch Avrohom's development. Our Sages (see Bereishis Rabba 43:3) explain that "the dweller of the east" spoken about refers to none other than Avrohom Avinu. The prophet Yeshaya tells us that, in truth, it was Hashem who was responsible for the total upheaval and awakening of an entire generation. Hashem was the one who inspired this lone soul to reject the universal practice of paganism which had spread to nearly every human being on the face of the earth. Hashem kindled that fire within the soul of Avrohom Avinu to alert the entire world of their perverted approaches and foolish beliefs. Hashem protected Avrohom Avinu against every attempt to thwart this sacred undertaking to preach the unpopular truth to the masses. And finally, it was Hashem who assisted Avrohom Avinu in his miraculous war against the four kings which ultimately resulted in the universal recognition of Hashem's supremacy. (See Beraishis Rabba 42:3; Rashi Lech Lecha 14:17) This response gives us a significant perspective regarding Hashem's involvement in the world and its affairs. The unfortunate setting of Avrohom Avinu's time was one of total despair relative to any possible recognition of Hashem. The entire world had no clue of the true Hashem and had sunk into aggressive practices of idolatry. But, as we know, Hashem maintains His control and is intimately involved in the development of His world. He secured from the outset, that one of the greatest of all minds would be born into that dark generation of religious misbeliefs. Hashem inspired this incredible mind of Avrohom Avinu to oppose the entire world and launch a campaign, single-handed, to fill the world with the understanding and belief in the one, true Hashem. From this unbelievable accomplishment we see that Hashem is completely involved in His world and secured its salvation from the start. In order to accomplish this, Hashem, therefore planted the most brilliant of minds, that of Avrohom Avinu in the generation where it was most desperately needed. This remarkable development of Avrohom Avinu serves as perfect testimony to Hashem's involvement in the world. The mere fact that one lone soul could single-handedly effect an entire world and inspire the majority of civilization to abandon their previous beliefs speaks for itself. The shocking phenomena that this one person wasn't persecuted or executed for his beliefs and was even miraculously victorious when http://www.skokiekollel.org/haftorah/lechlecha.html (2 de 3)10/03/2008 10:55:47 a.m.

Haftoras Lech Lecha

waging war, single-handed, against the mightiest powers of the world tells the complete story. It is Hashem who controls the world and directs its through its necessary developments at all times. And, it is therefore only with the permission of Hashem that the powers of the world maintain their tight control, subject to Hashem's interference at all times. Yeshaya responds to the Jewish people and states, emphatically, that Hashem knows and cares about them and is intimately involved in their experiences. If Hashem appears to be removed it is only the result of their wrongdoings but, in truth, Hashem is actually quietly involved in every step of their lives. In fact, Hashem is engaged at all times in securing the ultimate perfection of the world. Working under cover, Hashem is perpetually involved in directing the world's events in preparation for the final redemption. ( see Daas Tevunos) This timely insight is so apropos for our times. The rapid moral decline in our times along with the mass rejection of observant Judaism are certainly significant factors for despair. The descending direction in which the world is headed projects the world's ultimate detachment from Hashem through secularism and immorality. However, Hashem declares that He never loses sight of His world and His people. He secured the appearance of Avrohom Avinu, inspired him to lead his nearly insurmountable campaign and protected him during every step of his most difficult battles. In this same vein Hashem has secured the salvation of His final generation through the eventual arrival of Mashiach. Hashem will plant an individual from the illustrious dynasty of Dovid Hamelech whose intelligence will even surpass that of Shlomo Hamelech and whose level of prophecy will near that of Moshe Rabbeinu. This person will totally devote himself to Torah and Mitzvos, educate and inspire all the Jewish people to follow in the Torah's ways and fight the wars of Hashem. (see Rambam Laws of Kings Ch. 11 Law 4, Tshuva Ch. 9 Law 2) Hashem never forsakes His world or His people and has therefore engineered from the beginning of time the security of His name. The successful campaign of Mashiach, likened to that of Avrohom Avinu, will eventually educate the entire world and bring about their true recognition of Hashem in its fullest capacity. May we merit to witness this soon in our days.

http://www.skokiekollel.org/haftorah/lechlecha.html (3 de 3)10/03/2008 10:55:47 a.m.

Haftoras Vayera

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS VAYERA M'lochim II 4:1 This week's Haftorah reveals to us an incredible dimension of faith and its far-reaching effect. The prophet Elisha, in an unsolicited gesture of appreciation for a Shunamite lady's hospitality promised that she would bear a son. This prediction raised significant concern from the Shunamite due to the elderly state of her husband as well as herself, complicated by her medical impossibility of bearing children (see Malbim 4, 14). In response to the prophet's words, she expressed a sincere request that the child live a normal healthy life. The prophet's promise was fulfilled and she gave birth to a baby boy on the exact date predicted. When the boy became a young lad, tragedy struck and he suddenly became deathly ill, and died soon after in his mother's arms. The Shunamite lady did not despair and she immediately travelled to the prophet Elisha. Upon arrival she calmly reminded the prophet of his promise, whereupon Elisha rushed to the scene of her dead child. Elisha prayed to Hashem, warmed the boy's body and Hashem miraculously returned the child to life. It is most astounding to follow the behavior of this Shunamite lady in the shadow of her own son's death. Upon discovering the tragic turn of events, the Scriptures state, "She arose and laid the (dead) child on the prophet's bed, closed the door and left." There is no mention here of any emotional outburst, cry of despair, or even pains of her enormous tragedy. The Scriptures continue to relate that she calmly requested a donkey from her husband and informed him that she wished to make a peaceful journey to the prophet. Even upon arrival at the prophet's doorstep she maintained that everything at home was in order. Only after entering his private quarters did she allude to his promise and hint to the http://www.skokiekollel.org/haftorah/vayera.html (1 de 3)10/03/2008 10:56:45 a.m.

Haftoras Vayera

seriousness of her situation. This entire episode reveals her indescribable strength of character rooted in her perfect faith in Hashem and His prophets. Evidentally, the Shunamite lady believed in an unspoken dimension of faith, that nothing was impossible for Hashem. Her conviction was so strong that even the resurrection of her dead son was not outside of reality. She refused to accept the fact that her son would no longer be. She reasoned that if her son was born through a miracle, he could likewise be restored through a miracle. If Hashem had accepted the prophet's prayers and given her a son Hashem could just as well accept the prophet's prayers and return her son. And so, with total faith she calmly awaited an indescribable miracle, the return to life of her dead son. Hashem rewarded her for this perfect faith and in this merit she actually experienced this nearly unprecedented miracle and her son was returned to life. This lesson echoes from that of our matriarch Sarah who was taught her lesson directly from Hashem. It is conceivable that the Shunamite lady's true source of strength actually came from Sarah Imeinu's lesson. In this week's sedra we are told that our matriarch Sarah was informed by unknown travellers that she would bear a son. Sarah, a ninety year old barren lady whose husband was also quite old, didn't pay much attention to her guests' prediction . She found their words somewhat amusing and chuckled at the notion of bearing a child at such an old age. Hashem responded and rebuked her for her behavior. Hashem said, "Why did Sarah laugh and say, 'Can I give birth when I am so aged?' Says Hashem, 'Is anything out of Hashem's reach?'" Sarah was sharply reprimanded for her response which reflected her position that childbearing at her age was an impossible feat. The Ramban (18:15), putting matters into perspective, reminds us that the prediction came to Sarah via three angels disguised as ordinary Arabs. She had no clue that her guests' prediction was actually a prophetic revelation and therefore responded accordingly. The Ramban reveals, "But Sarah's faith should have been perfect and her response even to the prediction of Arabs should have been, 'Amen, it should only be!'" Our matriarch Sarah was so pious that she was expected to remain open to even the most remote of suggestions. She should have realized that Hashem could certainly cause anything to happen and when receiving a blessing for children even from ordinary Arabs she should have eagerly entertained the possibility, albeit nearly impossible. The Shunamite lady learned Sarah's lesson well and truly entertained such impossibilities. She wasn't willing to despair and with total faith in the prophet's blessing she calmly awaited its continuous fulfillment. Her approach proved to be appropriate and in the merit of her indescribable faith, Hashem responded to the prophet Elisha's superhuman efforts and her son was actually brought back to life.

http://www.skokiekollel.org/haftorah/vayera.html (2 de 3)10/03/2008 10:56:45 a.m.

Haftoras Chayei Sarah

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS CHAYEI SARAH M'lochim I 1 This week's haftorah teaches us an important lesson regarding divine providence. Dovid Hamelech had suddenly aged and basically withdrew from the affairs of his kingdom. This development created a significant void in the parliament and opened the door to minority groups and conspiracy. One of the king's own sons Adoniyahu seized the moment and began grooming himself for the throne. This was in direct opposition to the king who repeatedly stated that his son Shlomo would be his successor. In fact, Dovid Hamelech had actually received prophecy regarding this matter which specifically stated that Shlomo would be his successor. Dovid even swore to Shlomo's mother, BasSheva, that her son would be the next king. Now, in Dovid's aged state this matter took a mean turn and Adoniyahu was secretly and rapidly developing a strong following. The king's closest advisors discovered the plot and, corroborating with Shlomo's mother appealed to the king to put down the uprising. Dovid Hamelech acquiesced and upon discovering the grave situation ordered the immediate coronation of Shlomo. These threatening developments created a most unique experience and Shlomo was actually anointed king even during his father, Dovid Hamelech's lifetime. Our Chazal (Breishis Rabba 76:2) reflect upon this situation and raise a very perplexing problem. The Scriptures reveal to us that Dovid Hamelech's immediate order to anoint his son Shlomo was met with great trepidation. B'nayahu, the presiding member of Sanhedrin responded and said, "Let it be Hashem's will that our mission is successful." (M'lochim 1:36) "Why," ask Chazal "was so much concern and doubtfulness present? Didn't Hashem promise from the outset that Shlomo would http://www.skokiekollel.org/haftorah/chayeisarah.html (1 de 3)10/03/2008 10:57:14 a.m.

Haftoras Chayei Sarah

succeed his father? Now, that this prophecy was in its final stages of fulfillment what could possibly affect things?" Chazal answer that many obstructions and impediments could truly occur prior to the actual fulfillment of the prophet's words. This insight reveals to us a significant perspective regarding divine providence. Although it was pre-ordained for Shlomo to succeed his father and a vision of prophecy assured this fact, the subject was far from being closed. Every effort had to be exerted to secure the efficient realization of this prophecy. There was no guarantee regarding the number of attempts that would be necessary before Shlomo would successfully rule over the Jewish nation. Prophecy does not preclude attempts of conspiracy and it was expected of Dovid Hamelech to thwart all such efforts. True, it was meant for Shlomo to rule but difficulty and interference could certainly present itself. Now even its final stages, moments before completion who knows what obstacles would present themselves!? B'nayahu the head of Sanhedrin was fully aware of these possibilities and therefore expressed his sincere plea to Hashem that all of their efforts be met with success. This same lesson appears throughout this week's sedra, Chayei Sora. At the end of Parshas Vayeira we learn (see Rashi 22:20) of Avrohom Aveinu's divine revelation that Yitzchok's partner in life had just been born. Avrohom waited until the appropriate time of maturity and then proceeded immediately to secure this marriage. He called upon Eliezer, his devoted student and most trustworthy servant, to fulfill this important mission. He obligated Eliezer through an oath to carefully adhere to his master's command. Avrohom insisted that Eliezer go directly to Avrohom's family in pursuit of a proper match for Yitzchok. Avrohom warned Eliezer that under no conditions would Yitzchok be permitted to marry a Canaanite lady or leave the land of Israel. Although Avrohom already knew that Rivka was pre-ordained to marry Yitzchok he nevertheless went to great lengths to secure that this would truly happen. Our Chazal (see Rashi 24:55) reveal to us that in fact Eliezer had an eligible daughter and he had truly considered circumventing Avrohom's command for his daughter's sake. Realizing this possibility, Avrohom did everything in his power to guarantee that Rivka would be Yitzchok's partner in life. True, that in Heaven it was decreed that Rivka should marry Yitzchok however, matters were far from secure that they would materialize. Who knows what could stand in the way and interfere with Hashem's proposal?! Therefore Avrohom insisted that even his most trustworthy servant, Eliezer take a heavy oath to guarantee that this mission would be faithfully completed. This lesson repeats itself when Eliezer encountered Yitzchok's future father in law. In response to an amazing display of clear evidence that http://www.skokiekollel.org/haftorah/chayeisarah.html (2 de 3)10/03/2008 10:57:14 a.m.

Haftoras Chayei Sarah

this match was heavenly ordained, Besual, Rivka's father properly responded, "If Hashem willed it so there could certainly be no interference!" The path seemed to be clear, yet, Rashi reveals (see 24:55) that Besual subsequently attempted to poison Eliezer and put a stop to the marriage. His attempt failed only after Hashem sent an angel who exchanged cups and Besual became the victim himself. Even after the clearest revelation from Hashem, there was still room for interception and it was therefore necessary to remove Besual from the picture. Once again, we see that Heavenly ordained plans do not go on automatic pilot. There is still room for intervention and the final outcome is far from being realized. We must always do our part to secure the proper outcome and then, with the help of Hashem, the process will be completed.

http://www.skokiekollel.org/haftorah/chayeisarah.html (3 de 3)10/03/2008 10:57:14 a.m.

Haftoras Toldos

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS TOLDOS Malachi 1:1 - 2:7 This week's haftorah warns the Jewish people to cherish their relationship with Hashem and never to take advantage of it. Although we enjoy a special closeness with Hashem, we are reminded to approach Him with reverence at all times. The prophet Malachi addresses the Jewish people shortly after their return from their Babylonian exile and admonishes them for their lack of respect in the Bais Hamikdash. Malachi says in the name of Hashem, "I love you...but if I am your father where is My honor? The kohanim disgrace My name by referring to My altar with disrespect." (1:2,6) Rashi (ad loc.) explains that the kohanim failed to appreciate their privilege of sacrifice in Hashem's sanctuary. Although the Jews had only recently merited their return to Eretz Yisroel and the Bais Hamikdash it didn't take long for them to forget this. They became so accustomed to the daily service of sacrifice that they began viewing their sacred sacrificial portions like ordinary meals. If, due to the abundance of kohanim, small portions were distributed to each kohain, their response was one of great disrespect. Even the order of sacrifice was treated lightly and at times they would offer lame or sick animals on Hashem's altar, demonstrating tremendous insensitivity towards their sacred privilege. The prophet Malachi reprimanded them for their inexcusable behavior and reminded them of the illustrious era of the first Bais Hamikdash, only years before. The kohanim in those generations did have the proper attitude towards the service of Hashem and conducted themselves with true reverence. Hashem says about the kohain of those days," My treaty of life and peace was with him, and I gave him (reason for) reverence. He revered Me and before My name he was humbled." (2:5) In particular, http://www.skokiekollel.org/haftorah/toldos.html (1 de 4)10/03/2008 10:59:59 a.m.

Haftoras Toldos

these passages refer to Aharon, the earliest Kohain Gadol to serve in the Sanctuary. They speak of a man so sacred that he was granted permission to enter the Holy of Holies. And yet he always maintained a true sense of humility and displayed proper reverence whenever he entered Hashem's private quarters. The Gaon of Vilna reveals to us that Aharon's relationship was so unique that it extended far beyond that of any other Kohain Gadol. In fact, Aharon was the only person in history who was permitted to enter the Holy of Holies at any point in the year, given certain sacrificial conditions. Yet, this special closeness never affected Aharon Hakohain. He never became overly comfortable with Hashem and always maintained the proper reverence. Parenthetically, Malachi draws special attention to the stark contrast between our relationship with Hashem and that of the other nations. Their relationship with the Creator is defined as one of formal respect and reverence. Malachi says in the name of Hashem, "From the east to the west My name is exalted amongst the nations....But you (the Jewish people) profane it by saying that the altar of Hashem is a disgrace." (1:12) The Radak (ad loc.) explains that Hashem's name is exalted by all nations because they do recognize a supreme being which they respectfully call the G-d of the gods. They afford the Creator the highest title and honor and never bring any disgrace to His name. This is because they always direct their energies towards smaller powers and false deities and never approach Hashem directly. This relationship with Hashem results in one of perfect formal respect and reverence and allows Hashem to remain exalted in their eyes. The upshot of this is that their relationship with Him is a distant one which leaves no room for familiarity and disgrace. The Jewish people, on the other hand, enjoy a very close relationship with Hashem. They are privileged to be identified as Hashem's sons and are the focus of Hashem's love and favor. They are granted permission to enter Hashem's holy chamber and sense the warmth of Hashem inside His sacred abode. This special relationship leaves room for familiarity and, at times, can even be the cause of insensitivity and disrespect. In the second Bais Hamikdash this special feeling of closeness was so tangible that the kohanim lost sight of the true reverence and respect they owed Hashem. Hashem therefore says, "I love you but where is your reverence?" The Jewish people are entitled to a special close relationship but they must never abuse this privilege. Special care must always be given to maintain their proper respect and reverence for the Master of the universe. This vast difference between the Jews and the nations in their approach to respect finds its origins in the relationships of their predecessors, Yaakov and Eisav. The Midrash (Breishis Rabba 65:12) quotes the great http://www.skokiekollel.org/haftorah/toldos.html (2 de 4)10/03/2008 10:59:59 a.m.

Haftoras Toldos

Tanna, Rabban Shimon Ben Gamliel saying that he never served his father with nearly the same degree of respect that Eisav served his father, Yitzchok. Rabban Shimon continued and explained, "Because Eisav wore his kingly robes even when doing menial household chores for his father, but I perform these chores in my ordinary garments." This displays Eisav's tremendous sense of respect and reverence for his father. However, we find that this very same approach produced a cold and distant association between Eisav and his father. This can be deduced from the Torah's narrative about the service of Eisav to his father while receiving Yitzchok's blessing. The Torah quotes Eisav addressing his father in the following manner, "Let my father rise and eat from the provisions of his son." (Breishis 27:31) Eisav always addressed his father like a king in the cold and distant albeit respectful third person. Yaakov, on the other hand is not credited to have served his father with the extraordinary reverence of Eisav. Yet, even when attempting to impersonate Eisav, Yaakov couldn't help but speak to his father in a warm and loving tone, "Please rise..." (27:19) (see R' Avrohom ben HaRambam ad loc.) We the Jewish people follow the footsteps of our forefather Yaakov, hence the Jewish approach to respect and honor is one of warmth and closeness, not coldness and distance. True, Yaakov never reached ultimate levels of reverence, but his relationship with his father was always one of love and warmth, of inner feelings and true appreciation. And with this same approach we relate to our Heavenly Father, with warmth and love, yet with respect and reverence. The nations, however maintain the approach of their predecessor Eisav. Therefore their association with the Creator is one of coldness and distance, albeit with great respect and reverence. In truth this difference in approach finds its expression in our attitude towards our miniature Bais Hamikdash, today's synagogue. Although a synagogue is dedicated as the home of Hashem, wherein His sacred presence can be found, a sense of warmth and love permeates its atmosphere. We the Jewish people are privileged to feel very close to Hashem and enjoy His warmth and acceptance. But we must always harken to the stern warning of Malachi, "Hashem says, 'I love you like a father does his son, but if I am your father where is My reverence?'" We do enjoy a very close relationship with Hashem but we must take great care never to abuse it. We, like Yaakov must maintain the proper balance when relating to our Heavenly father, yes a relationship of warmth and love, yet one of respect and reverence.

http://www.skokiekollel.org/haftorah/toldos.html (3 de 4)10/03/2008 10:59:59 a.m.

Haftoras Vayeitzei

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS VAYEITZEI Hoshea 12:13 - 14:10 This week's haftorah is devoted to the rebuke of the Jewish people for falling into their idolatrous practices. This serious national offense traces back to the days of the Jewish king Yeravam ben N'vat, the first king over the Ten Tribes after the split in the Jewish kingdom. During the first years of Shlomo's son Rechavam, Hashem revealed through the prophet Achiya that ten of the Jewish tribes would leave the iron hand of Rechavam and be led by Yeravam. The tribes of Yehuda and Binyomin would remain under the reign of Rechavam, a scion of Dovid Hamelech. In those days, the influence of Shlomo Hamelech's idolatrous wives threatened to corrupt the entire Jewish nation and Hashem responded by removing most of the Jewish nation from under Shlomo's influence. Unfortunately, their new leader Yeravam misused his privilege and in place of preventing the spread of idolatry he actually developed it beyond the point of return. Eventually, Hashem was left with no choice but to exile the major portion of the Jewish people to bring matters under control. In our haftorah the prophet Hoshea turns to the remaining Jewish tribes and beckons them to return to Hashem and not follow their brothers' corrupt ways. It is quite beneficial to study the events which brought about the rise of Yeravam and thereby gain true appreciation for human sensitivity. The prophet Hoshea says, "When (Yeravam from) Efraim spoke frightening words he was elevated over Israel; yet he sinned in idolatry and died." (Hoshea 13:1)> This passage refers to a special incident described in Sefer M'lochim when Yeravam made a stand and reprimanded Shlomo Hamelech for forsaking the ways of his father, Dovid. Dovid Hamelech http://www.skokiekollel.org/haftorah/vayeitzei.html (1 de 3)10/03/2008 11:00:27 a.m.

Haftoras Vayeitzei

had designated an area outside Yerushalayim known as the Milo to serve as a communal area for the Jewish people when they visited Yerushalayim en masse during the festivals. However, his son Shlomo Hamelech, opted to utilize this area to build a beautiful palace for his new bride, the daughter of Pharaoh. The Jewish people were quite disturbed over this outrageous demonstration of authority but lacked the courage to respond to it. Taking the law into his own hands, Yeravam demonstrated religious zeal and publicly reprimanded Shlomo Hamelech for his behavior. Hashem responded to Yeravam's outstanding display of courage in defense of Hashem's people and elevated Yeravam to the highest position of power. Our Chazal (Yalkut Shimoni, 196) reveal to us an important insight regarding Yeravam's rise to power. They reflect upon a passage in M'lochim I (11:27) which describes Yeravam's act in the following words, "For he lifted his hand against the king, Shlomo." Chazal reveal that Yeravam actually merited to rise to power because of his outstanding display of courage in opposition to Shlomo Hamelech's conduct. But, they painfully add that Yeravam was also severely punished because this reprimand was done in public. Apparently, Chazal are pointing a finger to the devastating outcome of Yeravam's reign. They ask, "Being that Yeravam's act was a meritorious one, as is evidenced by his appointment over Israel, why did Yeravam's control result in the Jewish people's horrible exile? If Hashem truly appreciated Yeravam's devotion to Hashem and Israel how could such devotion develop so quickly into an encompassing campaign of idolatry?" Chazal answer that although Yeravam's intentions were proper his insensitivity towards the king's feelings and esteem reflected a serious fault. This failure to concern himself with the feelings of Shlomo Hamelech was cause for serious catastrophe. Although he was actually guided by religious zeal and truly felt compelled to act immediately he lost sight of the greater picture and permitted himself to publicly shame the honorable king of Israel. This imbalance played itself out on a broader scope and Yeravam eventually introduced a separate religion for his kingdom. He feared that the Jewish pilgrimage to Yerushalayim would cause his following to forsake him and unite with Rechavam, the king of Yehuda. Based on an halachic precedent in the Bais Hamikdash, greater honor would be shown to Rechavam in the Temple area than would be shown to Yeravam. He reasoned that this would undermine Hashem's master plan for the Ten Tribes to be led by their own leader. In response to this concern he established alternate sites of worship outside of Yerushalayim and discouraged his people from even visiting the Bais Hamikdash or associating with the kingdom of Yehuda. The result of these measures was that the Jewish people totally abandoned Hashem and became gravely involved in idolatry. Chazal reveal to us that if we analyze http://www.skokiekollel.org/haftorah/vayeitzei.html (2 de 3)10/03/2008 11:00:27 a.m.

Haftoras Vayeitzei

Yeravam's fear we realize that it was rooted in this same insensitivity towards Rechavam. After all, it was certainly feasible for the king of Yehuda, being a scion of Dovid, to be recognized as an authority without interfering with Yeravam's reign over the ten tribes. But, due to Yeravam's insensitive attitude beginning with his insensitivity towards Shlomo and continuing with his attitude towards Shlomo's descendants, Yeravam developed his threatening illusion. Regretfully, we learn that this underlying character, lacking respect for feelings and prestige of others eventually caused the downfall of our nation. This lesson is most appropriately related to our sedra wherein our matriarch Rochel becomes the paradigm of human sensitivity, totally subjecting herself to the sensitivities of her sister, Leah. Although Rochel recognized the immeasurable spiritual outcome of her exclusive relationship with Yaakov this did not influence her when considering its effect on Leah. If this exclusiveness would cause Leah embarrassment and humiliation Rochel could not permit it and felt compelled to prevent it. She, unlike Yeravam, overlooked her religious fervor and focused on her sister's pain. Therefore she revealed to her sister, Leah the secret signals of Yaakov and secured that Leah would also become part of his household. This sensitive approach of Rochel became the merit of the Jewish people for all times. In fact, Chazal inform us that Hashem responds specifically to the tefillah of Rochel on behalf of her children in exile. They explain that when Rochel cries over her children Hashem responds to her sensitivities. In her merit Hashem consents to forgive the Jewish people for their insensitivities and promises that the Jewish people will return to the land of Israel. Although their exile was rooted in the insensitivity of Yeravam for others, the merit of Rochel surpasses all of their faults. Her superhuman display of sensitivity becomes the character of the Jewish people and in her merit Hashem promises to return them to their homeland.

http://www.skokiekollel.org/haftorah/vayeitzei.html (3 de 3)10/03/2008 11:00:27 a.m.

Haftoras Vayishlach

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS VAYISHLACH Ovadiah This week's haftorah reveals to us the true nature of Eisav and his descendents, Edom, and displays their two-sided character. It teaches us to recognize Edom's perpetual hatred for the Jewish people and never to trust her friendship. Although there may be moments when Edom displays true brotherhood we must be wary of these situations. The haftorah warns us to remember the inner hatred Edom harbors and never to establish any close association with her. The haftorah opens with a moving description of a plot acted out against Edom, descendents of Eisav. The prophet Ovadiah says, "How was Eisav pillaged, his hidden treasures sought out? To the borders they sent you (Eisav), all of your allies enticed you: then they were able to overtake you." (1:6) These particular passages refer to an historic moment when the surrounding allies of Edom pretended to rush to her assistance in her war against a powerful neighbor. The allies accompanied Edom all the way to the end of her borders and then abandoned her, leaving her entire country unprotected. They returned inside her country and invaded the entire Edom, now in a most vulnerable state. The prophet draws our attention to this particular episode to demonstrate the unique character of Edom's "brotherhood." Although Edom always appeared politically to be a true ally this relationship was only a superficial one and when the opportunity arose she would typically turn against her loyal "friends" and leave them stranded. This time, her allies gave her a taste of her own medicine and, after luring Edom into war they turned on her and pillaged her entire country.

http://www.skokiekollel.org/haftorah/vayishlach.html (1 de 3)10/03/2008 11:00:51 a.m.

Haftoras Vayishlach

This two faced nature of Eisav was, in fact, the undertone of our Jewish nation's sad experiences throughout the Roman Empire, largely composed of the descendents of Eisav. To demonstrate this the prophet Ovadiah focuses on a specific aspect of the Roman era, the role the Edomites played in the destruction of the second Temple. Ovadiah says, "On the day the nations took the Jewish people captive, entered the Jewish gates and cast lots over Yerushalayim you were also amongst them." (1:11) In truth, the war against Yerushalayim belonged to the Romans but Edom could not stand idly by and gladly participated in the destruction of the walls of the Bais Hamikdash. The Malbim (ad loc.) reminds us that these descendents of Edom were actually alleged Jewish converts accepted during the reign of Herod. Initially these Edomites gave the impression of sincerity and were warmly welcomed by the Jewish people. But, as could have been predicted, Edom could not be trusted and when the Jews were down these "converts" rallied against their own Jewish "brethren" and readily assisted in destroying them. This two faced nature expressed itself even in the earlier Babylonian exile when Eisav's descendents offered their assistance in driving the final nails into the Jewish coffin. The Prophet Ovadiah says, "And don't stand by the crossroads to finish off refugees." (1:14) The Yalkut Shimoni (549) explains that this passage refers to the cunning strategy of the Edomites during our first exile. They would station themselves a short distance behind the Babylonian army and wait in ambush for the Jewish refugees. They reasoned. "If the Jews win we'll say we're here to help them and if the Babylonians win we'll help kill the remaining Jews." Again we are reminded of the unique "brotherhood" of Edom. Due to their two-faced character they could easily pass for true brothers awaiting to help the Jews in their time of distress. But, in truth, this disguise only provided them a perfect opportunity to eradicate any trace of the Jewish people, should the situation arise. Edom's pattern of "brotherhood" traces itself all the way back to Edom's predecessor Eisav. In this week's sedra we discover Eisav running towards his brother Yaakov to embrace him. Eisav had been Yaakov's archenemy from birth but now it seemed that he had finally undergone a sincere change of attitude and feelings. Yaakov had sent Eisav an elaborate present as a gesture of true friendship and, for the first time in their lives a sense of friendship and brotherhood developed. In fact, the Torah relates (Bereishis 32:4) that in response to this gift, Eisav even ran over to his brother and embraced him, fell on his neck and "kissed" him. However, Chazal note the peculiar dots which appear above the word "kissed" in the Torah and reveal that Eisav did not truly intend to kiss his brother. He actually attempted to bite him but was unsuccessful in his endeavor. His perpetual hatred was so deep that even in this true moment of friendship Eisav could not subdue his innermost feelings and found himself compelled to express them. Rashi (ad loc) in explanation of this quotes the classic statement of Rav Shimon Bar Yochai who reminds us, "It is a set principle that Eisav hates Yaakov." He http://www.skokiekollel.org/haftorah/vayishlach.html (2 de 3)10/03/2008 11:00:51 a.m.

Haftoras Vayishlach

warns us never to lose sight of Eisav's inner hatred and even when true gestures of "friendship" are displayed never to forget the deep hatred that lies beneath the surface. Edom, the present day Eisav will never be our true friend and we must always be wary of her association with us. We should never allow ourselves to become too closely related to her and always remember her true character. This deep seeded hatred will remain throughout the generations until the day will finally arrive when as Ovadia says, >"The saviors will rise from Mount Zion to judge the inhabitants of Eisav's mountain and then the perfect reign will belong to Hashem. (1:21)

http://www.skokiekollel.org/haftorah/vayishlach.html (3 de 3)10/03/2008 11:00:51 a.m.

Haftoras Vayeishev

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS VAYEISHEV Amos 2:6 - 3:8 This week's haftorah stresses the severity of injustice. The prophet Amos opens by saying, "So says Hashem, 'Regarding the three offenses of the Jewish people (I can be patient) but regarding the fourth I can not refrain from responding over their selling the righteous for money and the pauper in exchange for shoes. They anxiously await the dirt of the land (to be placed) upon the head of the impoverished..." The prophet admonishes the Jewish people for their insensitivity regarding justice. The judges would accept even nominal sums of money as bribes and would render unfair judgments in exchange for an inexpensive pair of shoes. They discriminated against the poor and even dragged them through the dirt when they refused to comply with the injustice levied against them. Hashem expresses serious disturbance over these crimes and declares them unforgivable. The Radak magnifies this principle and explains that the three offenses Amos mentioned refer to the three cardinal sins of idolatry, immorality and murder. Hashem says that even the three cardinal offenses are not as severe as acts of injustice. He can be patient when responding even to the cardinal offenses but the injustice to the poor is an unforgivable crime which evokes His immediate response. Rabbeinu Bachya (in his introduction to Parshas Vayeishev) explains the basis for this and reminds us that the poor place their complete trust in Hashem. Their financial resources do not yield any respect or assistance from others and their sole security is Hashem. Therefore, Hashem pledges to come to their defense immediately and responds harshly to any injustice done to them. http://www.skokiekollel.org/haftorah/vayeishev.html (1 de 3)10/03/2008 11:01:18 a.m.

Haftoras Vayeishev

The Pirkei D'Reb Eliezer (Chapter 38) sees in the above passages a reference to the infamous sale of Yoseif Hatzaddik by his brothers, the tribes of Israel. Chazal explain that the brothers sold Yoseif for the equivalent of twenty silver dollars and that each brother purchased a pair of shoes with his two silver dollars. According to R' Eliezer, this is the incident that the prophet Amos refers to when reprimanding the Jewish people for selling the righteous for silver and the pauper for shoes. The tribes sold their righteous brother Yoseif for silver coins and purchased shoes with his value. The prophet tells us that this sin was unforgiveable and was viewed with greater severity than every cardinal offense. With this, he alludes to the fact that the greatest scholars of Israel, the ten holy martyrs would be brutally murdered in atonement for this sin. Hashem says that the sale of Yoseif, unlike other sins, could never be overlooked and that one day the Jewish nation would severely suffer for this crime. The great Tanaim (Mishnaic authors) would need to suffer inhuman torture and be taken from us in atonement for this sin. No offense of the Jewish people ever evoked a response of harsh judgment in a magnitude such as this. The torturous killing of our ten most righteous leaders remains, in fact, the most tragic personal event in all our Jewish history. It is important to view this tragic offense and horrifying result in their proper context. The prophet draws our attention to this incident with a very specific focus. It is not the actual sale that arouses the prophet¹s wrath, rather it is the mannerism of the sale. The prophet refers to the indignity shown to Yoseif during the sale, his exchange for merely a pair of shoes. The S'forno (Breishis 37:18) explains that the actual sale could be justified on the basis of a life-threatening concern. The brothers erroneously viewed Yoseif as plotting against them and feared that he would ultimately lead them into sin and punishment of major dimensions. They sold Yoseif in self defense to protect themselves from any lifethreatening situation which could potentially occur. However, the manner of the sale was inexcusable to Hashem. Apparently, in their angry response to what they viewed as a conspiracy the tribes were insensitive to their brother. They intentionally denigrated him and displayed his worthlessness. They purchased shoes in exchange for their brother and indicated that one who challenges their authority belongs in the ground to be stepped upon. (see Radal on Pirkei D'Eliezer ad loc) This insensitivity for their helpless brother was the factor which was inexcusable. It is for this reason that Hashem responded to this offense and brought the most cruel insensitive death to His most righteous leaders. The ten holy martyrs severely suffered to atone for this insensitivity. The Tzror Hamor (see Seder Hadoros year 3,880) explains that Hashem finally atoned for this cruelty and the Jewish nation was cleared from its earlier erroneous behavior. The black mark was removed from them and the Jewish nation could now be authentically identified as a caring and sensitive people. http://www.skokiekollel.org/haftorah/vayeishev.html (2 de 3)10/03/2008 11:01:18 a.m.

Haftoras Miketz

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS MIKETZ M'lochim I, 3:15 This week's haftorah reveals to us the extent one can be driven when plagued with jealousy. The haftorah relates the first court decision the wise Shlomo Hamelech rendered after assuming the mantle of leadership. It tells of two women who shared an apartment and had both given birth at the same time. Unfortunately, misfortune struck one of them and her child died in his sleep. One of the women claimed that her child was actually kidnapped by the other woman and replaced by the woman's dead child and the other totally denied the accusation. Shlomo Hamelech immediately ordered for a sword to be brought and that the live child be divided equally amongst the two women. The true mother cried out and pleaded with the king that the child be spared and given to the other mother. But the latter calmly accepted the judgement and agreed to the slicing of the child. Shlomo immediately ruled that the woman who frantically expressed her compassion was the child's true mother. This incident exposes the true ugly character of jealousy and demonstrates how corrupt it can be. It is most amazing to think that Shlomo Hamelech would actually rely upon this scheme and be confident that the truth would result from it. One could question, "After all, even if it were not her child, where is human compassion?" In addition, wouldn't one expect the imposter to act out her role to perfection? Obviously, no true mother would ever permit her own child to be sliced in front of her very own eyes. Didn't the kidnapper realize that she was revealing her true identity through this absolutely inexcusable behavior? We must conclude from this that we totally underestimate the savage http://www.skokiekollel.org/haftorah/miketz.html (1 de 3)10/03/2008 11:01:48 a.m.

Haftoras Miketz

feeling of jealousy. Firstly, our understanding of this horrible drive is that one merely wants something belonging to another. In truth it is much greater than that and is rooted in an inner need for absolute equality with another. A jealous person can not tolerate the fact that someone else has more than him and is compelled, at all costs, to be on par with that other person. In his mind it doesn't really matter whether they both possess the article or neither, what really counts is that they are equal! The Malbim highlights this thought through the analysis of the exact wording in each woman's claim. The Scriptures state, "One woman said, 'No, my son is the live one and yours is dead' and the other said, 'No, your son is dead and mine is alive.'" (M'lochim I, 3:22) The Malbim notes the different priorities in the two women's statements. The first woman prioritized the live being of her son and the other prioritized the death of her friend's son. This subtlety revealed the true intention of the imposter. What disturbed her was that the live child belonged to someone else while her own child had died. What she couldn't tolerate was the fact that her friend would enjoy her own child and she could not. Therefore it didn't really matter whether she would receive the live child or not; as long as he wouldn't be given to her friend she would be content. Shlomo Hamelech listened carefully to her words and discovered her true focus and concern. He therefore put her through this test and anticipated with confidence that her true motivation and interest would surface. And so it was. In effect she was caught off guard and without even contemplating the consequences of her statement she told it how it was. Once she heard the soothing words of equality, "Both or neither" she was perfectly content and, without thinking, agreed to Shlomo Hamelech's horrifying verdict. The upshot of this is that jealousy means one's inability to accept that fact that one can possess that which he doesn't. Although it translates into a "sincere" interest in obtaining that very same article this interest is actually rooted in a base desire for absolute equality. This hidden reality exposes itself when one finds himself mysteriously calmed after his friend has unfortunately lost the coveted article. Suddenly the drive is gone and one no longer seems to need the article his friend once possessed. The imposter in today's haftorah lived with this real feeling of jealousy and saw things in their true perspective. When presented with a "fair" solution to her problem, she forgot to translate her jealousy into a positive interest, the well being of the baby, and left it as a savage need for equality. Shlomo Hamelech made contact with her true inner drive and when she was caught off guard she fell right into the trap. This fundamental understanding of jealousy opens our eyes to the painful national experience of Yosef and the Ten Tribes. In Parshas Vayeishev the Torah reveals the underlying cause for the sale of Yosef. "And the brothers were jealous of Him." (Breishis 37:11) Yosef was the privileged character in the household of Yaakov rapidly establishing superiority and http://www.skokiekollel.org/haftorah/miketz.html (2 de 3)10/03/2008 11:01:48 a.m.

Haftoras Miketz

the brothers resented this. They actually felt physically threatened by Yosef's rise to power and sought ample protection from him. Although they felt justified in what they had done (see comments of Sforno to verse 37:18) they did not realize that, in truth, they were being driven to their conclusion by base jealousy. However, jealousy should motivate one to attempt to obtain the same item, or in this case to rise to a similar position of power. Yet, we discover that their response to this jealousy was quite the contrary. Instead of attempting to perfect themselves and be deemed worthy of a similar status to that of Yosef, the brothers were compelled to remove Yosef from the scene. Was this jealousy or basic beast-like hatred? In light of this week's haftorah we gain a glimpse into the brother's behavior. As proven above, jealousy means a non-compromising stand for absolute equality without tolerating anyone to possess that which I don't have. It really doesn't matter if I achieve an equal status or if he is demoted from his superior position, all that counts is that we're equal and he's not ahead. The brothers, although not realizing it, could not tolerate their younger brother as a superior over them. There was therefore no drive for the position of superiority because their true desire wasn't status but rather equality, that no one should be ahead of them. This unfortunately slanted their perception about Yosef and ultimately justified them in their position of removing him from his superiority over them. The results of this ugly trait were devastating to the morale of the Jewish people and could not be rectified until the martyrdom of the righteous ten holy martyrs during and after the era of the Second Temple. May we merit the speedy arrival of Mashiach and the day when this and all other character flaws will be removed from the world, forever.

http://www.skokiekollel.org/haftorah/miketz.html (3 de 3)10/03/2008 11:01:48 a.m.

Haftoras Vayigash

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS VAYIGASH Yechezkel 37:15 In this week's haftorah we read about the ultimate unification of the Jewish people. The prophet Yechezkel is instructed to take two pieces of wood and inscribe on them the name of the two kingdoms of Israel, Yehuda and Yosef. Hashem says, "Bring them near one another to appear as one piece and they shall unite in your hands." The Radak understands this to mean that Yechezkel should hold them near each other and then, miraculously, they will unite to become one piece of wood. He explains that this symbolism refers to the miraculous experience which will occur during the era of Mashiach. Each piece of wood represents a distinct entity, one of the kingdoms of Israel. Although Dovid Hamelech received an unconditional guarantee that his household would be kings over Israel this did not preclude fragmentation of the kingdom. Therefore when his grandson strayed seriously from the path of his predecessors a severe split occurred. Ephraim, a tribe which descended from Yosef, led a powerful revolution against the dynasty of Dovid Hamelech, the descendants of Yehuda. The split was so intense that the seceding camp of Yosef totally severed its relationship never to return again throughout all the years of Israel¹s reign. Yechezkel prophesized that these kingdoms would eventually unite and form one entity. Their unification would be so firm that they would permanently become one people with no trace of their previous division. This sense of kinship and unity will be so prevalent that the Jewish nation will be then likened to one piece of wood, void of any factions or fragmentation. >The prophet continues and states, "And I (Hashem) will purify them and they shall be a nation to Me and I will be G-d to them...My divine http://www.skokiekollel.org/haftorah/vayigash.html (1 de 3)10/03/2008 11:02:18 a.m.

Haftoras Vayigash

presence will rest upon them...forever." These passages refer to the final phase of unity when Hashem will reunite with His people. The time will eventually come for Hashem to return to His nation. In the era of Mashiach total unity will be achieved. All the Jewish people will unite as one inseparable entity and Hashem will reunite with His people. This unification will be similar to that of the Jewish people, an everlasting and inseparable one. It is worthwhile to take note of the order in which the prophet presents these two unities. The first step will be the unification of all the Jewish people and then, and only then, Hashem will reunite with His people. The Sefer Hacharedim (chapter 5) shares with us an important perspective about this order. He reflects upon the distinctive character of Hashem's oneness and explains that this can only be felt and appreciated through the oneness of the Jewish people. If they are fragmented and divided into factions their perception and experience of Hashem is a divided one. Hashem, being one, cannot unify with us unless we are one united entity allowing expression for His perfect oneness. It follows logically that the prerequisite to Hashem's unity with His people is our unity within ourselves. Once the Jewish people become one, it will then be possible for Hashem to unite with them and display His perfect unity to the world. The foundation for this unity was actually laid in this week's sedra. Yosef, through his remarkable scheme, succeeded to counter his brothers¹ suspicions and convinced them of their indescribable error in judgment. After their jealousy and hatred was gone, all the sons of Yaakov united and embraced one another. Yosef and Yehuda, the two powers to be, united as one family and a true sense of kinship and unity was felt. Although a split would inevitably occur at a later time, the groundwork for unity had been established and would eventually yield the total unity of our people. The immediate result of the brothers' unity is recorded in this week's sedra. After Yaakov discovered Yosef's existence and well-being the Torah says (Beraishis 45, 27), "And their father, Yaakov's spirit was restored to life." Rashi (ad loc) quotes Chazal who explain this to refer to the return of Hashem's Divine Spirit to Yaakov. Due to Yosef's absence from Yaakov's household Hashem's Divine Spirit ceased to rest upon Yaakov. Now, after twenty-two long years the household of Yaakov was reunited and the Divine Presence of Hashem returned to it This episode is indicative of the future experience of the Jewish people. They will be divided for thousands of years and the presence of Hashem will cease to rest amongst them. The time will finally come for the Jewish people to reunite and become one inseparable entity. In response to this glorious moment Hashem will return and rest His Divine Presence amongst us and the spirit of Israel will be restored to life. http://www.skokiekollel.org/haftorah/vayigash.html (2 de 3)10/03/2008 11:02:18 a.m.

Haftoras Vayigash

This lesson is so apropos to our times where so much diversity exists amongst our people. We pray to Hashem that we will soon merit total unification amongst ourselves which will ultimately yield our unification with Hashem and the return of His Divine Presence amongst His people.

http://www.skokiekollel.org/haftorah/vayigash.html (3 de 3)10/03/2008 11:02:18 a.m.

Haftoras Vayechi

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS VAYECHI M'lochim I, 2:1 This week's haftorah records the last moments of Dovid Hamelech's life and the parting charge which he delivered to his son, the newly anointed King Solomon. Dovid told his son, "Be strong and in full control of your emotions and guard all the precepts of the Torah." (2: 2,3) Dovid assured Shlomo that if he and his descendants walked wholeheartedly in the path of Hashem they would be guaranteed the prestigious position of royalty for eternity. Dovid then digressed and reminded Shlomo about two powerful men, Shimi and Yoav, who could never be forgiven for their unacceptable behavior. Each of them was guilty of disgracing the king through their shameful public conduct. Shimi Ben Geira had cursed the king and hurled stones at him while he fled from his son Avshalom who conspired against his own father. Yoav ben Tzruya had executed two opposing generals after Dovid Hamelech had warmly accepted their sincere gestures of peace. Dovid, now on his death bed, instructed his son Shlomo to be sharp and alert and to secure the execution of these two powerful figures. Dovid said, "And do as your wisdom dictates and do not permit him to die an old man." (2:6) After completing these harsh instructions, Dovid left this world with these parting words of revenge on his lips. This final episode of Dovid Hamelech's life is quite puzzling to us. Although we understand the need for these instructions the timing of these charges is, at the very least, quite disturbing. Couldn't the aged Dovid Hamelech choose a more appropriate time for this discussion? Wouldn't a more gentle climate be appropriate for Dovid when parting with his precious son? It almost seems that the king reserved these http://www.skokiekollel.org/haftorah/vayechi.html (1 de 4)10/03/2008 11:02:42 a.m.

Haftoras Vayechi

words to serve as the impressionable image by which to be perpetually remembered. In search for an understanding of this we direct our attention to a milder request inserted in the midst of these harsh execution commands. Dovid says, "And act kindly towards the Barzilai children who should always dine at your table because they were close to me when I fled from your brother Avshalom." (2: 7) Barzilai had been very gracious to Dovid Hamelech in his grave time of distress. He provided Dovid with food and shelter and deserved to be perpetually repaid for his kindness. As long as Dovid lived, Barzilai was repaid and he and his children were hosted at the king's table. Now that Dovid was leaving the world it would be Shlomo Hamelech's responsibility to perpetuate this kindness. This parting request of Dovid conveyed to Shlomo the sense of continuity, that he view himself as an extension of his father, Dovid. The king therefore asked Shlomo to place special concern on this kindness done to his father and to continue this very same practice of hosting the Barzilai family at his table throughout his own lifetime. It seems that this mild request was intentionally inserted here to place this entire setting in its proper perspective. Apparently, Dovid Hamelech sought to charge his son with the responsibility of perpetuating his father's name and honor. He sought to instill in Shlomo the sense of perfect continuity, to follow closely in the path of his revered father. And in this same spirit Dovid chose these parting moments to command his son about the execution of Shimi and Yoav. They had caused Dovid much humiliation and indignation and definitely deserved their execution. However, Dovid had not deemed it appropriate to respond to their actions during his lifetime and left this matter an unfinished affair. Now that Dovid was leaving this world it would become Shlomo's responsibility to act on his father's behalf. Dovid saved this difficult command for his parting words with his son to convey to him his true role as king. Dovid envisioned Shlomo fashioning his life according to the perfect ways of his father and therefore chose to part from him with this powerful image of continuity. He instructed him to begin his reign by completing what his father couldn't and to continue this path throughout his lifetime, always seeking to perpetuate his father's honor and accomplishments. Indeed, Shlomo accepted his father's charge and fulfilled it to the best of his ability. In fact, the Scriptures mention earlier a special blessing of Shlomo's mother, which she conveyed upon her husband Dovid HaMelech. She said, "My master the king should live forever." (1:31) The Malbim (ad loc) explains that the concept of "living forever" refers to the perpetuation of Dovid's reign through his son Shlomo. The fulfillment of her blessing is clearly seen in the concluding words of our haftorah. After giving an account of the forty year span of Dovid Hamelech's reign, http://www.skokiekollel.org/haftorah/vayechi.html (2 de 4)10/03/2008 11:02:42 a.m.

Haftoras Vayechi

the Scriptures closes with the following verse, "And Shlomo sat on the throne of his father Dovid and his kingdom was firmly established." (2: 12) The Ralbag and Malbim see this passage as a reference to the glaring phenomena that Shlomo, like his father, ruled for exactly forty years. He followed so closely in his father's footsteps that he merited that the years of his reign were exactly the same as those of his father. Dovid's dream was realized and Shlomo did become the extended image of his perfect father.This lesson runs parallel lines with the parting blessing our patriarch Yaakov conveyed upon his son Yosef. Moments before Yaakov Avinu left this world he gathered his children together and blessed them, revealing to each of them his individual qualities and future role amongst the Jewish people. But he showered an abundance of blessing upon one particular son, Yosef. The extent of this blessing is expressed in the Torah in the following words. "Your father's blessings which superseded those of his ancestors . . . shall rest upon Yosef's head, the premier amongst the brothers." (B'reishis 49:26) Rashi (ad loc) interprets Yosef's blessing in relation to his indescribable level of self control and morality. He quotes the words of the Talmud in Mesichta Sota (36b) which reveal the true source of Yosef's inner strength during his most trying moments of life. Rav Yishmael taught that at the crucial moment of Yosef's overpowering temptation the image of Yaakov Avinu appeared before Yosef and reminded him of his illustrious future. The upshot of this is that Yosef always attempted to personify his father Yaakov acting as his extension. This perspective served as a constant reminder to Yosef of the perfect spiritual ways of the Patriarchs. Following this formula, Yosef was capable of drawing the inner strength necessary to resist even the most powerful temptations of life. The result of this was that Yosef, like his father Yaakov, reached indescribable levels of sanctity and self control. Rabbeinu Avrohom Ben HaRambam explains that it was because of this outstanding merit of self control and sanctity that Yosef earned this special blessing. Upon reflection we understand that because Yosef constantly viewed himself as his father's extension, he truly deserved an abundance of blessing. Yaakov had earlier received this special blessing from his father, Yitzchok, one of unlimited wealth and fortune. Now that Yaakov was leaving this world, he sought to share this special blessing with a special son. It was therefore Yosef's merit, being the perfect extension of his father Yaakov to be the beneficiary of the blessing bestowed upon him by his father, Yitzchok, unlimited fortune and success, forever.

http://www.skokiekollel.org/haftorah/vayechi.html (3 de 4)10/03/2008 11:02:42 a.m.

Haftoras Shemos

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS SHEMOS Yeshaya 27:6 - 28:13, 29:22 This week's haftorah displays the true potential of the Jewish people and their unlimited ability. The prophet Yeshaya opens with a descriptiveexpression about the Jewish exile and exodus from Egypt. He states, "Those who are coming will strike roots as Yaakov and will blossom and bud as Yisroel." (27:6) These words refer to the drastic contradistinction between the Jewish people who struck roots in Egypt and those who merited the exodus. Yeshaya says that they entered with the identity of Yaakov andleft as Yisroel. This change of name typified the spiritual ascent of the Jewish people which began from the downtrodden status of the galus Jew, Yaakov, and resulted with the supreme status of Yisroel. These names truly reflect the incredible spiritual growth of the Jewish people who developed from a nearly assimilated group rising to the lofty kingdom of priests. In this week's parsha the S'forno reveals to us a significant dimension regarding the Jewish people's conduct in Egypt. In describing the Jewish population explosion in Egypt the Torah says, "And the children of Israel were fruitful and multiplied in swarms and proliferated and became overpowering in excessive measures." (Sh'mos 1:7) The S'forno takes note of this peculiar expression "multiplying in swarms" which seems to compare the Jewish people to swarms of insects and crawling creatures. He explains that this comparison refers to the prevalent mannerisms of the Jewish people in those days. They fell prey to Egyptian culture and were transformed into of a free thinking, undisciplined race. This comment reflects the words of Chazal which indicate that during the early years in Egypt the Jews roamed the streets of Egypt. They preoccupied http://www.skokiekollel.org/haftorah/shemos.html (1 de 3)10/03/2008 11:12:52 a.m.

Haftoras Shemos

themselves with Egyptian practices and freely participated in Egypt's immoral style of amusement and enjoyment. The S'forno, in his commentary to previous passages, informs us that this severe spiritual descent transpired only after the passing of the initial pious group who entered Egypt. Once the devout were out of sight, the Jewish people began viewing Egypt as their homeland and became acclimated to her alien culture. This, however, was the description of their earliest era. Miraculously, after years of heavy servitude and torturous slavery, this same Jewish people emerged as a nation of sanctity and dignity, each worthy of the highest level of prophecy. At this point they qualified for the revelation of Hashem at Har Sinai and were temporarily elevated to the spiritual level of the angels. The prophet Yeshaya reflects upon this early experience to demonstrate the Jewish people's true potential. From it we learn that even after digressing for an extended period to the level of swarming creatures the Jewish people's potential remained that of the angels themselves. The prophet Yeshaya continues and predicts that this pattern will reoccur amongst the Jewish nation. He begins with sharp words of reprimand to the ten tribes of Israel and calls upon them to remove every trace of idolatry from their kingdom. He warns them and says, "Woe unto you, crown of arrogance; drunkards of Efraim. The splendor of your glory will be likened to a withering bud." (28:1) This refers to the imminent experience of destruction and exile soon to befall the ten tribes. Yeshaya then continues and turns to the remaining Jewish segment, the Judean kingdom, and blames them for following a similar path. To them Yeshaya says, "And they too were negligent through wine and strayed through intoxication... for all of their tables were replete with refuse without any remaining space." (27:7,8) These passages refer to the sinful plunge of the Judean empire into idolatry. Although this repulsive practice originated from the ten tribes it eventually took hold amongst the Judean kingdom and they also seriously strayed from the proper path But, Yeshaya inserts here some encouraging words and says, "On that day Hashem will be a crown of splendor and a diadem of glory for the remnant of His people." (28:5) The Radak (ad loc.) explains Yeshaya's reason for expressing these comforting words in the midst of his heavy rebuke. Radak sees these words as a reference to the Judean kingdom's future fortune, meriting one of the greatest miracles in Jewish history. In their near future, the mighty King Sanherev would attempt to engage in a heavy war against the Jewish people. In response to this Hashem would perform an awesome miracle and rescue His people without suffering one casualty. This miracle would result from an unprecedented campaign by King Chizkiyahu to proliferate Torah knowledge throughout the Judean kingdom. The Talmud (Sanhedrin 94b) records that during this illustrious http://www.skokiekollel.org/haftorah/shemos.html (2 de 3)10/03/2008 11:12:52 a.m.

Haftoras Shemos

era every single person - man or woman, boy or girl - was proficient in the most complicated laws of ritual cleanliness. This very same kingdom who, one generation earlier was so heavily involved in idolatry, would soon cleanse itself from all sin and become totally immersed in Torah study and rituals. Through this enormous comeback, the prophet demonstrated the unlimited potential of the Jewish people. Although they may seriously digress in their spiritual ways, they do remain capable of a perfect reversal. Yeshaya stressed the phenomena that over the span of but one generation the Jewish people went from total spiritual bankruptcy to almost unprecedented perfection, meriting one of the greatest miracles ever seen. In this spirit, Yeshaya brings the haftorah to a close and relays Hashem's heartwarming statement to our patriarch Yaakov. Hashem says, "Now, don't be embarrassed Yaakov, and don't blush from shame because when your children will see My hand in their midst they will sanctify My name... and exalt the Hashem of Israel." (29: 22, 23) The undertone here is that in the future the Jewish people will severely stray from the proper path. Their actions will be so inexcusable that their beloved patriarch Yaakov will be embarrassed and ashamed of them. But Hashem reminds Yaakov to focus on the unlimited potential of his children, the Jewish people. Although they can and do stray from the path, this is only when Hashem conceals Himself from them. In spiritual darkness, they lose sight of true values and, being amongst the nations of the world, adopt foreign values and customs. But the moment Hashem returns to them with His open hand they will regain their true status of greatness. They will quickly return to Hashem and follow His perfect ways, sanctifying and exalting Him with their every action. Hashem told our patriarch Yaakov to overlook his children's present spiritual level and to focus on their potential greatness. The time will surely arrive when Yaakov, after all the long, hard years of servitude and exile will merit Hashem's revelation. Undoubtedly the response to this will be an immediate return to the lofty levels of spirituality and Yaakov, now Yisroel, will praise and glorify Hashem's name for eternity.

http://www.skokiekollel.org/haftorah/shemos.html (3 de 3)10/03/2008 11:12:52 a.m.

Haftoras Va'era

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS VA'ERA Yechezkel 28:25 This week's haftorah teaches us a profound lesson regarding arrogance and self dependency. The prophet Yechezkel is instructed to deliver a crushing message to Pharaoh and his Egyptian empire predicting its downfall and total destruction. Yechezkel, speaking in the name of Hashem, told Pharaoh, "Behold I am bringing the sword against you and I will destroy man and animal from you. The land of Egypt will lay desolate and ruined....in response to your stating, 'The river is mine and I have developed it.'" (29: 8,9) Hashem held the Egyptians fully accountable for their arrogant attitude regarding their prosperity. The history of this is based upon the uniqueness of Egypt as a country that relies totally upon the Nile River for its existence. Rainfall in Egypt is so infrequent that an elaborate irrigation system was necessary to provide her basic agricultural needs. The Egyptians grew well accustomed to their ingenious system and began perceiving themselves as totally self sufficient. They viewed the Nile River as their true provider and even perceived their Pharaoh as some type of deity. He was, in truth, responsible for the efficiency of their system and was therefore identified as the source of their goodness. Pharaoh gladly accepted his title and, following the people's lead, claimed the Nile River as his creation and accepted the status of deity. Hashem responded to this arrogance and informed Pharaoh that Egypt's days were numbered. The time had arrived for the Egyptian empire to fall and for Egypt to lay in a state of total destruction for forty years. This seemingly absurd attitude of Pharaoh, regarding himself as a deity, http://www.skokiekollel.org/haftorah/vaera.html (1 de 4)10/03/2008 11:13:27 a.m.

Haftoras Va'era

finds its parallel in this week's sidra. The Torah repeatedly quotes a peculiar meeting place between Moshe and Pharaoh and states, "Go to Pharaoh in the morning; behold he is going out to the water." (Shmos 7: 15) Moshe Rabbeinu was given explicit instructions to meet Pharaoh far away from his palace at the foot of the Nile River. Rashi (ad loc.) explains that this auspicious meeting place was chosen in response to Pharaoh's arrogant claim to the masses. He maintained that he was a deity and was not subject to any physical or bodily needs. In order to preserve this myth, he found it necessary to wake early each morning and secretly travel to the Nile River to relieve himself there. Hashem chose this exact place and moment to send His faithful servant Moshe to this mighty Pharaoh to remind him of his mortality and to inform him that his secret identity was discovered. But the parallel lines between the two Pharaohs extend much further and, in truth, a direct corollary exists between the experiences of the two. In our haftorah Yechezkel predicts the Egyptian downfall and states in the name of Hashem, " Behold I am turning against you and your river and I will render the land of Egypt ruined and desolate... Neither man nor animal shall pass through the land for forty years." ( 29: 10,11 ) Our Chazal (Breishis Rabba 89:9) place special significance on the particular number forty being predicted here. They note the Biblical discussions between Yosef and Pharaoh wherein the seven years of famine are mentioned six times. They view this as an indication of an intended decree of famine for Egypt for a period of forty two years. However only seven of these years were actually decreed upon Egypt. The Baalei Tosfos (in their commentary to Breishis 41, 27 ) explain that this was a result of Yosef's intervention on behalf of himself. Yosef approached Hashem and requested that only seven of those famine years materialize in his own lifetime. Hashem granted this request and Yosef, when interpreting Pharaoh's dream, predicted merely seven years of famine. Chazal add (see Rashi Breishis 47, 19) that, in actuality, only two years of this famine transpired. They explain that after Yaakov Avinu arrived in Egypt he blessed Pharaoh with prosperity and the famine came to an immediate halt. However, the remaining forty years of famine were put on hold. They were reserved for a later period when Egypt would deserve this harsh treatment from Hashem. In the days of Yechezkel, the time had finally arrived and the remaining forty years were now decreed upon Egypt. This powerful insight of Chazal suggests that Egypt was presently suffering for the fault she committed nearly one thousand years earlier. Apparently, this decree of Egyptian desolation was Heavenly ordained many centuries earlier for a similar fault of hers. It follows logically that the earlier Pharaoh must have possessed a similar approach to prosperity to that of the later Pharaoh. Indeed, this was the case and we discover a http://www.skokiekollel.org/haftorah/vaera.html (2 de 4)10/03/2008 11:13:27 a.m.

Haftoras Va'era

similar scenario in the earlier Egyptian empire. The commentators take note of an intentional discrepancy in Pharaoh's dream when related to Yosef. In Pharaoh's true dream, the Torah reveals him standing above the Nile River. However when relating his dream to Yosef Pharaoh alters this point and refers to himself standing next to the river. Chazal explain (see Tanchuma Voeira 8) that Pharaoh truly regarded himself a deity who was responsible for creating and developing the Nile River. In his dream he beheld himself standing above the Nile because he maintained this same approach of "the river is mine and I have developed it." He was, however, embarrassed to reveal his arrogance to Yosef and therefore carefully omitted this trivial nuance. We now discover the direct corollary between the two Pharaohs, both claiming to be the sole source of their prosperity. In response to this arrogant attitude of total self dependency Hashem initially decreed forty two years of desolation for Egypt. Through this, Hashem would display that it was He who controls prosperity and that everyone, Pharaoh and Egypt included, depended upon Hashem. The Nile River would be of no use to Egypt and they would realize that Hashem provides for them, rather than their Nile. Pharaoh quickly learned his lesson soon after Yaakov Avinu's arrival in Egypt. Mysteriously, after Yaakov came to Egypt and blessed Pharaoh the entire famine came to a sudden halt. Through this miracle the early Pharaoh was personally convinced that it was Hashem who controlled the world. Once Pharaoh learned his lesson the forty remaining years of famine were suspended. In the interim Egypt developed a hostile attitude towards Hashem and His people. On the heals of Egypt's recent lesson Hashem completed the process and destroyed the entire Egyptian Empire. It would be many years before Egypt would raise her head in pride and take credit, once again, for her accomplishments. But now, nearly one thousand years later Egypt did return to her ancient practices. After the many devastating blows she suffered Egypt finally rebuilt her empire. Now in the height of success, Pharaoh followed his predecessors and turned to his Nile River claiming it to be the sole source of Egypt's prosperity. He, like the earlier Pharaoh, maintained that the Nile was his own creation and that it was he who developed it. Hashem refused to tolerate such arrogance and with the first signs of such absurdity, decreed upon Egypt her long awaited forty years of desolation. With this, Hashem reminded the Egyptians and the entire world that it was He who controlled the world and that everyone, Egypt included, ultimately depended upon Him for their prosperity. The above lesson reinforces the fact that although we may play a role in our success we must never forget that it is Hashem who truly provides for us and enables this success to materialize.

http://www.skokiekollel.org/haftorah/vaera.html (3 de 4)10/03/2008 11:13:27 a.m.

Haftoras Bo

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS BO Yirmiyahu 46:13 This week's haftorah reflects the painful reality that people do not learn from the past and history will undoubtedly be repeated. The setting is the Babylonian destruction of the Egyptian empire. The prophet Yirmiyahu states in the name of Hashem, "I will direct my attention to the multitudes of Alexandria and to Pharaoh and all of Egypt...I will deliver them into the hands of their killer, Nebuchadnetzar, the King of Babylonia." (46: 25,26) The Radak explains that these passages refer to a massive massacre predicted for Egypt and her Pharaoh. Radak reminds us that the Egyptian people have a long history of hostility towards the Jewish nation. After an extended period of calm following her devastation at the Sea of Reeds,Egypt resumed her hostility towards her Jewish neighbors. It resurfaced during the reign of the Egyptian premier, Shishak, who invaded the Land of Israel shortly after the demise of Shlomo Hamelech. During this vulnerable Jewish era, Shishak forced his way into Israel and cleared out the treasury of the king. Our Chazal (quoted in Rashi's commentary to M'lochim I, 14-6) cite that Shishak even had the audacity of stealing the glorious throne of Shlomo Hamelech. Egypt continued her hostility towards Israel and, after receiving heavy sums from Israel in exchange for military protection, betrayed her Jewish "ally" and abandoned her. But Egypt's final crime came when Pharaoh N'cho executed the pious King Yoshiyahu because he refused to allow Pharaoh's army to enter Israel enroute to Assyria. Because of this full record, Hashem decided that the time had arrived to http://www.skokiekollel.org/haftorah/bo.html (1 de 3)10/03/2008 11:13:52 a.m.

Haftoras Bo

repay Egypt for all her cruelty. Although, in truth, she had previously received forty years of exile, apparently this was not sufficient treatment for her. This time, a massive massacre was being planned and an appropriate execution was awaiting her Pharaoh. With this, Hashem would remind Egypt of the very special relationship He maintained with the Jewish people. Hashem's historic lesson to the earlier Pharaoh was characterized in His opening statement that the Jews are "My son, My first-born" (Shmos 4: 24). Through these words Hashem warned Egypt at the outset that her hostility toward His chosen nation would be repaid in full. And now, nearly a thousand years later, the time had come for Egypt to review this lesson. Egypt would soon be massacred in response to her cruelty and hostility towards Hashem's first born, the Jewish people. It is interesting to note the particular analogy Yirmiyahu uses when predicting the Babylonian army's invasion. He says "They cut down her forest, for the enemy could not be counted; they exceeded the locusts, beyond any imaginable limit." (46: 25, 26) Yirmiyahu compares the Babylonians to locusts invading the land in unimaginable proportions. In fact, he describes the totality of this massacre as even greater than the work of the locusts. This analogy seems to bring us back to the historic plague of locusts in this week's parsha. It suggests a corollary between the Egyptian plague in earlier times and the invasion of Egypt by the king Nebuchadnetzar in later times. The explanation of this may be gleaned from the insightful words of the Kli Yakar in this week's sedra. He notes the Torah's introduction to the plague of locusts and explains it through a shocking Egyptian phenomenon. The Torah introduces the plague and states, "I have hardened the hearts of Pharaoh and his servants in order to place My signs in his midst. And for you to tell your children and grandchildren how I played with Egypt." (Shmos 10: 1, 2) "Why," asks the Kli Yakar, "was this introduction chosen for the plague of locusts and not for any other plague?" He responds by citing the testimony of Rabbeinu Chananel regarding an indisputable fact about the land of Egypt. Rabbeinu Chananel testifies that there has never been a locust invasion in Egypt since the massive plague of locusts sent to her by Hashem. Nowadays, even when all surrounding countries are infested with locusts these devouring insects will not penetrate the Egyptian borders. And if they remotely filter into Egypt they never destroy the existing crop.x He explains that this miraculous phenomenon was meant to serve as an everlasting testimony about the plague of locusts. In response to Moshe Rabbeinu's plea for the removal of locusts the Torah states, "There did not remain one locust throughout the entire Egyptian border." (Shmos 10: 19) Apparently, this passage became an everlasting statement and from http://www.skokiekollel.org/haftorah/bo.html (2 de 3)10/03/2008 11:13:52 a.m.

Haftoras Bo

that point and on locusts would never remain in the land of Egypt. This indisputable testimony reminds the world of Hashem's harsh response to Egypt for all the cruelty she showed His chosen people. The plague of locusts therefore deserves a special introduction stating the purpose for all the plagues, to tell of their occurrence to our children. Because, in fact, the plague of locusts and its everlasting testimony were to serve as the perfect vehicle through which to remember Hashem's revelations in Egypt. We now appreciate the perfect analogy of Yirmiyahu regarding the Babylonian invasion. The prophet was hinting to the fact that Egypt's attitude towards the Jewish people could not be condoned. They, more than anyone, should have anticipated the consequences of their cruel actions. The total absence of locusts from Egypt should have been a constant reminder to them of their past experiences for mistreating the Jewish people. Obviously no one could claim that Egypt hadn't been fairly warned. However, typically, people do not learn their lesson and history must undoubtedly be repeated. If the historic plague of locusts was not a sufficient reminder for them then the present Babylonian "locusts" would do the trick. Hashem therefore ordered a full scale massacre for Egypt to repeat their earlier experience. They would once again realize that the Jewish people are very dear to Hashem and hostility towards them is certainly not a welcomed policy. Eventually Hashem will protect His people and respond to all hostility in a most befitting fashion.

http://www.skokiekollel.org/haftorah/bo.html (3 de 3)10/03/2008 11:13:52 a.m.

Haftoras Beshalach

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS BESHALACH Shoftim 4:4 This week's haftorah calls upon the Jewish people to display total faith in Hashem, irrespective of their personal level of spirituality. Throughout the era of the Judges the Jewish people fluctuated between devout service of Hashem and practices of idolatry. They would typically become secure in their ways and enjoy the comforts of their land which would inevitably cause them to stray from the path of Hashem. In response, Hashem would send one of the powerful nations of the world to oppress the Jews andremind them that it was time to return to the ways of the Torah. In this week's haftorah, we read about one of those times when the Jews strayed severely from the proper path. In response, Hashem sent Yovin, the king of Canaan to capture the Jewish nation and annex it to his mighty empire. After twenty years of Yovin's firm control over the Jews the message finally began sinking in and the Jews started to repent. Hashem responded to their initial stages of repentance and sent them the Prophetess Devorah to inspire them to complete the process. Through Devorah's efforts the Jewish people merited an incredible miracle and Devorah composed a most moving song of praise describing Hashem's great revelations. Barak, the leading Jewish general of the time was instructed to select ten thousand men and charge into the Canaanite lines. Yovin, the king of Canaan had gathered an army of hundreds of thousands and planned a massive attack against the Jewish people. Hashem intervened on behalf of His people and created an illusion of enormous proportions, which forced the Canaanites to retreat and flee for their lives. In the midst of all http://www.skokiekollel.org/haftorah/beshalach.html (1 de 3)10/03/2008 11:14:16 a.m.

Haftoras Beshalach

of this, Hashem brought blazing heat to the battle front and the Canaanites went down to the Kishon Brook to cool off. At that exact moment, the brook miraculously overflowed and the Canaanites were swept into the water and drowned. Devorah sings about this miracle and says, "The Kishon Brook swept them away, that ancient brook Kishon, my soul treads with strength." (Shoftim 5: 21) Devorah refers to the Kishon as an ancient brook, seeming to relate the Kishon to an earlier incident in Jewish history. Our Chazal in Tractate Pesachim (115b) explain that this earlier incident was, in fact, at the time of the splitting of the Reed Sea which we read about in this week's sedra. Chazal (ad loc.) quote an intriguing conversation which took place between Hashem and the angel appointed by Hashem to control the Reed Sea. The Rabbis reflect on a passage in Tehillim (106) which indicates that the Jewish people were somewhat lacking in their faith in Hashem even while crossing the sea. Although they all heard the message of Moshe Rabbeinu about the destruction of the Egyptians at the sea some doubted the accuracy of this prophecy and found it difficult to accept that it would actually transpire. Therefore after the sea miraculously opened and remained open some entertained the idea that the Egyptians were also crossing in safety. Their reason for doubt was because they felt undeserving of a miracle of such great proportions. Now that the sea had actually split it was difficult to imagine that it would immediately cave in on the Egyptians. In order to dispel this fiction, Hashem instructed the angel in control of the Reed Sea to arrange for the sea to cast dead Egyptians onto the shore. Once the Jewish people would see the dead Egyptians, they would understand what had truly transpired inside the sea. x The angel fulfilled his command but responded that the fish deserved their newly acquired gift of Egyptian bodies and requested for a replacement sometime in the future. Hashem consented and informed the angel that the Kishon Brook would eventually sweep replacements into the sea allowing the fish to retrieve their ancient gift. The above discussion suggests a direct corollary between the splitting of the Reed Sea and the overflow of the Kishon Brook. It reveals that there was a missing dimension of faith at the Reed Sea which was finally rectified in Devorah's times at the Kishon Brook. The analogy of the fish reflects the imperfect perception of the Jewish people about Hashem's miracles. Due to the shortcomings of the Jewish people the Reed Sea was not permitted to function to its fullest capacity and totally drown the Egyptians. In truth, the splitting of the sea served a dual function; to provide salvation for the Jewish people and to devour he Egyptian nation. Although the first function was fulfilled to perfection, due to the shortcomings of the Jewish people the second was not carried out in its http://www.skokiekollel.org/haftorah/beshalach.html (2 de 3)10/03/2008 11:14:16 a.m.

Haftoras Beshalach

entirety. To this, the angel of the sea responded that the sea deserved a perfect role in miracles and should have the opportunity of a complete demonstration of the hand of Hashem. Hashem responded to the angel that the miracle of the Kishon Brook would serve this capacity in full. In the days of Devorah a similar spiritual climate existed and the Jewish people didn't feel worthy of great revelations. They had recently begun the long process of return and could never imagine that Hashem would perform miracles on their behalf. However, when Barak was instructed to select ten thousand men and charge against the massive Canaanite army he accepted his command immediately and acted out his role. He and his men demonstrated total faith in Hashem and believed wholeheartedly that Hashem would perform an open miracle solely on their behalf. Although their level of spirituality was far from perfect they displayed total faith in Hashem. This time around there was no doubt in their minds and no need existed for Hashem to prove the extent of His involvement on behalf of His people. This time the sea was granted its complete role and was permitted to swallow the Canaanites without casting them out onto the shore. Hashem's earlier revelation at the Reed Sea was now finally seen in full because the present miracle of the Kishon Brook, unlike that of the sea, was met with perfect faith. We learn from this to trust in Hashem and His prophets, irrespective of our assessment of our own spiritual level. Hashem truly cares about us and will protect us whenever the need does arise.

http://www.skokiekollel.org/haftorah/beshalach.html (3 de 3)10/03/2008 11:14:16 a.m.

Parshas Yisro

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS YISRO Yeshaya 6:1 This week's haftorah reveals to us the incredible spiritual status of mortal beings. The prophet Yeshaya shares with us his astounding experience of the greatest revelation ever to be shown to mankind, Hashem's actual throne of glory. Yeshaya recounts this and says, "Fiery angels stand before Hashem in service ... They call to one another and say in unison, 'Holy, Holy, Holy is Hashem the master of the legions whose glory fills the entire universe.'"(6:2,3) Yeshaya informs us of his response to this awesome experience and of his feelings at the time. He thought, "Woe is unto me for I remained silent because I am a man of impure lips...and my eyes have beheld the Divine Presence itself." (6:5) Through these words we learn that the prophet was genuinely humbled by his experience and felt unworthy of even catching the faintest glimpse of the magnificent glory of Hashem. But, as the Ibn Ezra (ad loc.) notes, Yeshaya was also troubled by his own silence reflecting his inability to participate in the glorious praise of the angels. He viewed this as the result of his own limitations and inadequacies. He felt that his speech was impure and sinful and that his mouth was therefore unworthy of participating in the Heavenly praise, even to utter a sound before the Divine Presence Himself. The vision continues and Hashem commands one of His fiery angels to deliver a burning coal to the prophet. Yeshaya describes this incident and says, "And with tongs the angel removed the coal from the alter and he touched my mouth and said...'Your sin has been removed and your iniquity forgiven.'" (6:6) Immediately following, the prophet hears the voice of Hashem asking, "Whom shall I send?" Yeshaya responds to this and http://www.skokiekollel.org/haftorah/yisro.html (1 de 3)10/03/2008 11:15:34 a.m.

Parshas Yisro

says, "Here I am; send me." This overpowering revelation of Hashem coupled with Yeshaya's response was intended to serve as Yeshaya's inauguration into prophecy. After his initial cleansing, Yeshaya was deemed worthy of transmitting the words of Hashem to the Jewish people. But, in addition, it seems that this cleansing enabled Yeshaya to join the ranks of the angels, singing the Heavenly praise and conversing with Hashem in His actual presence. This intriguing incident suggests the unsuggestable, that man is actually capable of rising to the lofty status of the spiritual beings. Although the prophet was privy to the highest levels of sanctity he sensed his mortality and felt that he could never attain such elevated levels. Alas, he was a human being and not a spiritual entity. He was associated with impurity and sin and didn't deserve to see such great revelations or sing Heavenly praises. However, Hashem revealed to Yeshaya that the potential was truly there and, that after certain adjustments, man could actually attain these levels. But, as we reflect upon this we tend to wonder. What position does an impure mortal have amongst the loftiest of heavenly angels? How could man even entertain the idea of participating in Heavenly praise? The angel's truly reflect the glory of Hashem but what can be said about man?! The answer to this challenge can be found in the fundamental discussion about mortality which took place between Hashem and the angels. The Midrash (Shochar Tov on Tehillim 8) relates that the angels staged a heavy complaint against Hashem at the time He was giving the Torah to the Jewish people. The angels argued, "Your glory is for the Torah to remain amongst Heavenly beings. They are holy and Your Torah is holy; they are pure and Your Torah is pure and they are everlasting and Your Torah is also." Hashem responded and informed them that the Torah could not remain amongst them. They are total spiritual beings and have no mortality, impurity or illness. Hashem declared that His true glory must ultimately come from man plagued by impurity and mortality. This response seems quite mysterious to us. In truth, we view this matter like the angels did. After all, isn't the total fulfillment of the will of Hashem the greatest manifestation of His honor? What could be more glorious than the purest praises of the angels themselves? How could mortality and impurity become major positive factors in producing the ultimate glory of Hashem? The words of Rashi in this week's haftorah provide deep insight into this perplexing subject. Rashi (in his commentary to 6:7) reflects upon the incident of the burning coal and notes that the fiery angel was holding it with tongs. Apparently the coal was too intense for an angel to hold with bare hands and tongs were required. Surprisingly however, we discover that Yeshaya endured the direct contact with the coal when it touched his http://www.skokiekollel.org/haftorah/yisro.html (2 de 3)10/03/2008 11:15:34 a.m.

Parshas Yisro

lips and was not harmed in any form. Rashi, in explanation of this, quotes the words of Chazal in Midrash Tanchuma which affirm that the human being is truly greater than the angels. Chazal cite the passage in Yoel which states, "For His camp is massive but mightier than they are those who do His will." (Yoel 2:11) The Midrash views the human being as mightier than the angels themselves. This is apparently based on his ability to do Hashem's will, as is reflected in the above passage. For the most part, an angel is considered programmed to fulfill Hashem's will because his sense of Hashem is so great that it leaves no room for question or doubt. However, the human being is, by nature, plagued by impurity, weakness and temptation. When he fulfills the will of Hashem it is a true credit to Hashem's greatness. Hashem's will is so significant and powerful that even the sinful mortal being is willing to subject himself to this upper call. This demonstration is so glorious that it supersedes that of the Heavenly angels even during their loftiest praises of Hashem. We learn from this that the human being sings the "praise of all praises" through his enormous efforts in overcoming his human imperfections. Yeshaya had originally felt unworthy of participating in the Heavenly display of glory to Hashem due to his human limitations and imperfections. Hashem responded that the conscious decision of the human to subject himself to Hashem's will was even a greater display of glory than Heavenly praise. After Yeshaya's own speech was purified he became worthy of participating in the loftiest of all praises. He could now sing the praises of the angels but, in fact, he could even rise above them and display, through his subservience, the greatest honor to Hashem.

http://www.skokiekollel.org/haftorah/yisro.html (3 de 3)10/03/2008 11:15:34 a.m.

Haftoras Terumah

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS TERUMAH M'lochim I, 5:26 This week's haftorah shares with us an important insight regarding the building of the Bais Hamikdash and synagogue, our present day sanctuary. The haftorah begins with a detailed account of the construction of the exterior of the Bais Hamikdash. Engaging nearly two hundred thousand people in the process Shlomo Hamelech arranged for the hewing and transportation of scarce heavy stones for the solid foundation of the Bais Hamikdash. For the exterior walls, he ordered perfectly hewed stones from the quarry, ones that did not require additional cutting or planing. After the basic frame was constructed, numerous chambers and annexes were added and winding staircases were included. Shlomo even panelled the entire structure with impressive cedar wood. After completing the exterior of the Bais Hamikdash, Shlomo received a prophetic message from Hashem. Hashem said, "And regarding the house which you are building, if you follow My statues, fulfill My laws and guard all of My mitzvos .... then I will dwell amongst the Jewish people and not forsake My Jewish nation." (M'lochim I 6: 12, 13) Hashem reminded Shlomo Hamelech at the outset that the sole objective of this beautiful edifice was to serve as an abode for the Divine Presence. Shlomo was told that the impressive architectural structures, jewel studded walls and gold trimmings were not meaningful factors in securing Hashem's presence amongst His people. Rather, guarding His statutes and carefully adhering to every one of His mitzvos would produce the necessary results. Shlomo was reminded that, in essence, his magnificent structure depended totally upon the attitude of the Jewish nation. If they possessed a sincere interest in being together with http://www.skokiekollel.org/haftorah/terumah.html (1 de 3)10/03/2008 11:15:55 a.m.

Haftoras Terumah

Hashem they would merit it. Hashem would maintain his presence among His people as long as they demonstrated their true desire to be with Him by carefully adhering to His mitzvos. It is interesting to note, as the Malbim points out, the juxtaposition of these prophetic words stated in the midst of the construction. As the Scriptures indicate, this prophecy came immediately after the completion of the exterior of the Bais Hamikdash before beginning the interior. Malbim sees this moment as a transitional point in the building process and as a most appropriate moment for this prophecy. The exact timing for this can be understood through the insightful words of the S'forno contrasting the construction of the Mishkan in this week's parsha and the Bais Hamikdash in our haftorah. S'forno (in his commentary to Shmos 38:21) notes that the original Mishkan remained perfectly intact and never fell into foreign hands. As the exile became inevitable, the Mishkan along with the Holy Ark were hidden under the ground for preservation. However the first Bais Hamikdash, unlike the Mishkan, suffered much deterioration and eventually fell into the hands of the Babylonians who destroyed and levelled it. And the second Bais Hamikdash did not even merit the presence of Hashem to be sensed within its walls. S'forno explains that these stark contrasts were due to the nature of the individuals involved in the construction. The Mishkan was built by a crew of pious, devout people whose entire focus was to create an abode for Hashem in this world. Conversely, the first Bais Hamikdash, although overseen by Shlomo Hamelech, was built by a large crew of skilled craftsmen with diverse focus on the spiritual dimensions of the Sanctuary. In fact, even Chiram, the king of Tyre sent a large crew of his people to assist in the preliminaries of the construction. And the second Bais Hamikdash did not even merit to be overseen by such pious individuals as Shlomo Hamelech. This absence of focus on the Divine dimensions of the Sanctuary had its effect. In the first Bais Hamikdash, the interior walls suffered much deterioration and the entire magnificent edifice was eventually destroyed by the hands of the enemy. In the second Bais Hamikdash, the Divine Presence of Hashem wasn't even sensed. within its walls. In light of the above we truly appreciate Hashem's timely message sent to Shlomo Hamelech. After successfully completing the exterior Shlomo began setting his focus on the construction of the interior of the Bais Hamikdash. It was at this exact moment that Hashem reminded Shlomo of the purpose for this interior. Hashem desired for the Bais Hamikdash to endure as long as possible and therefore chose this moment to inspire Shlomo to focus on the spiritual direction of his project. After Shlomo received his charge he immediately directed his focus on the Divine http://www.skokiekollel.org/haftorah/terumah.html (2 de 3)10/03/2008 11:15:55 a.m.

Haftoras Terumah

dimensions of the Bais Hamikdash. He subsequently dedicated every detail of the interior for the sake of Hashem and hoped that this stunning edifice would serve as a permanent abode for Hashem. Although many factors came into play and Shlomo's goal could not be accomplished in full, his efforts were fruitful. Unlike the second Bais Hamikdash, wherein the Divine Presence of Hashem was not even sensed, Shlomo's Bais Hamikdash did merit the presence of Hashem in full, which resided amongst the Jewish people for four hundred and ten years. x This lesson in construction can be applied likewise to our miniature Bais Hamikdash, our synagogue. It is quoted in the name of HaRav Chaim of Volozhin that to establish sanctity within the walls of our synagogue our intention and focus are critical in its construction. HaRav Chaim said, "It begins when one cuts the wood for the handle of the ax which is used to chop the wood to serve as the walls of the synagogue. If all this were done out of pure dedication to facilitate a home for Hashem there would be an everlasting effect on the spirituality of the structure." HaRav Chaim added that Hashem's presence would be so intense that it would be impossible for one to engage in idle chatter inside a structure built with such sanctity. Even our present day synagogue has the potential of true sanctity and, if constructed with total devotion and dedication to Hashem, will also merit an everlasting spiritual status. Although the royal interior truly contributes to the beauty of the synagogue its endurance and spiritual capacity does not stem from this. True focus on the Divine Presence therein is what makes the difference and, if constructed with this in mind, our synagogue will merit an intense degree of sanctity and will forever remain the home of Hashem.

http://www.skokiekollel.org/haftorah/terumah.html (3 de 3)10/03/2008 11:15:55 a.m.

Haftoras Tetzaveh

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS TETZAVEH Yechezkel 43:10 This week's haftorah shares with us an important perspective regarding our long dark exile and the brilliant light awaiting us at the end of it. The haftorah begins in the midst of an elaborate prophetic vision that the prophet Yechezkel was privileged to view. In the previous three chapters Hashem showed the prophet the detailed blueprints of the future and final magnificent Bais Hamikdash. In our haftorah Hashem instructed Yechezkel to share his vision with the Jewish people. Hashem said, "Tell the House of Israel the vision of the Bais Hamikdash in order that they should be embarrassed from their sins when they measure the completed structure." (43:10) Yechezkel was commanded to remind the Jewish people about their wrongdoings which ultimately led to the destruction of the previous Bais Hamikdash. They were presently in the midst of the Babylonian exile and the sight of the Bais Hamikdash was intended to remind them of all their previous faults. They could easily realize that the Bais Hamikdash would have been theirs if not for their previous sinful ways. Hashem continued, "And if they are embarrassed for all of their wrongdoings then show them the form of the Bais Hamikdash, its specific rooms, entrances and exits .... and write this before them and they should retain its entire image and all its specifications and they will construct them." The Radak explains that the prophet Yechezkel was given specific instructions to reveal these detailed plans only after the Jewish people sensed embarrassment. Only after regretting their sinful ways which caused the destruction the first Temple would the Jews be privileged to observe the vision of the third Bais Hamikdash. Apparently the reason for http://www.skokiekollel.org/haftorah/tetzaveh.html (1 de 3)10/03/2008 11:16:18 a.m.

Haftoras Tetzaveh

this was because this edifice would be an everlasting one and could only be constructed after the world was free of sin. Therefore, even beholding the sight of the third Bais Hamikdash required special merit and only those who had forsaken their sinful ways could be privileged to view it. But in truth, the timing of this prophecy requires serious reflection. The Scriptures reveals earlier (see 40:1) that this prophecy came to Yechezkel fourteen years into the Babylonian exile long before the second Temple was even in sight. It is therefore quite shocking for us to discover here a prophecy about the third Bais Hamikdash, rather than the second. The wounds of the first Temple's destruction were not healed and Hashem was already revealing the plans for the third Temple. Wouldn't it have been more timely and appropriate to share with the Jewish people visions of the second Temple rather than the third?! The lesson which can be gleaned from this is a striking perspective about Hashem's mercy and kindness. Radak explains the above passages in the following manner. The Jewish people were being presented a challenge and at the same time an extraordinary opportunity. Hashem revealed to them that they could be granted the personal privilege of erecting the third and final Bais Hamikdash. If they repented and contemplated their final redemption they could be ultimately involved in every one of its aspects. Although the Jewish people were presently in exile they were shown then a glimpse of the perfect world, the one after the revival of the deceased. They were informed that it was within their ability to merit their personal return in that final era and to actually be personally involved in the construction of the third Bais Hamikdash. Yechezkel told them to focus on every detail of the future Bais Hamikdash and commit it to memory. If they believed in and aspired to being present during that glorious era they would merit it. And if they concentrated now on the details of the construction of the Bais Hamikdash and their participation therein they would actually merit it then. The Radak quotes as his source, the famous principle of Chazal, "Whoever believes in the advent of Mashiach will merit the redemption." Radak explains that in this same vein Hashem gave the Jewish people, then in exile, the opportunity of constructing the third Bais Hamikdash. They were informed that if they believed in it and in their participation therein they would merit it. With the above in mind we now understand and appreciate the timely message of Hashem regarding redemption. This special revelation at its particular moment was intended to be an unbelievable comforting thought to the Jewish people. At that time they viewed themselves as rejected by Hashem and couldn't envision a glorious era awaiting themselves. They felt lost in exile and had forfeited their cherished relationship with Hashem. Suddenly during their moments of despair Hashem revealed to http://www.skokiekollel.org/haftorah/tetzaveh.html (2 de 3)10/03/2008 11:16:18 a.m.

Haftoras Tetzaveh

them His boundless love. Hashem showed them that during those very same moments, He was focusing on their most glorious era, the era of Mashiach. He reminded them not to despair because their trying predicament was but a fleeting moment on the horizon of eternity. Hashem therefore showed them a glimpse of eternity and their personal involvement in it. He invited them to rise above their present predicament and focus on their bright future. If they could display sincere faith in Hashem they would, in fact, rebuild the final Bais Hamikdash. Hashem's love for the Jewish people is eternal and even during our most trying times Hashem is focusing on this eternity. The Jewish people were therefore given here the fullest opportunity to repent. If they could regret their past and forsake their sinful ways eternity would be theirs. Now in the midst of their exile they could actually prepare for the construction of the final Bais Hamikdash and establish themselves as the builders of eternity. Hashem's love transcends all borders, time included, and is always focused on the eternal redemption of His people. We should learn from this never to despair and to realize that there is always a glorious moment awaiting us soon./p>

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Haftoras Ki Sisa

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS KI SISA M'lochim I 18:1 This week's haftorah reveals to us Hashem's indescribable love for His people and our inseparable relationship with Him. The setting is one of massive spiritual decline in which most of the Jewish nation was involved in some facet of idolatry. After three years of severe famine and drought Hashem instructed Eliyahu Hanavi to appear before the Jewish King Achav. This wicked leader together with his idolatrous wife were gravely at fault for the Jewish people's decline. Eliyahu faithfully fulfilled his mission and, at the risk of his life, challenged Achav and his idolatrous prophets to a crucial demonstration at Mount Carmel. Eliyahu, the only known remaining prophet of Hashem represented Hashem while the other prophets represented their false deities. Each would attempt to offer a sacrifice and whoever received a response from above would be proven the real prophet. After several futile attempts of the false prophets Eliyahu stepped forward to prove, once and for all, the authenticity of Hashem. Eliyahu filled a ditch with water, thoroughly drenched his altar and offered his bullock to Hashem. Hashem responded in a miraculous fashion and sent a fire which received the sacrifice, consumed the altar and even dried the water in the ditch. This clear demonstration convinced the Jewish people that Hashem was the exclusive power of the world and after this experience they forsook their idolatrous ways.. This incredible experience is unparalleled in all of Jewish history. Its uniqueness is due to the fact that this sacrifice was, under normal circumstances, a violation of a serious Torah prohibition. The Torah sternly warns us against offering a sacrifice to Hashem outside the Bais Hamikdash. Once erected, the Bais Hamikdash served as the exclusive http://www.skokiekollel.org/haftorah/kisisa.html (1 de 3)10/03/2008 11:16:40 a.m.

Haftoras Ki Sisa

site for sacrificial purposes. And yet, at this crucial moment of truth Eliyahu involved the Jewish people in a sacrifice on Mount Carmel, one normally punishable by death. Chazal, in resolution of this perplexing issue, quote a Torah passage which states, "To him (the prophet) you shall hearken." (Dvorim 18:15) This passage establishes the precedent that an unequivocally authoritative prophet may temporarily order the violation of a Torah commandment. In fact, Eliyahu's sacrifice on Mount Carmel is cited as the prime example for this principle. But, the question begs to be asked, "Why was it necessary to violate a Torah principle at this juncture? Wouldn't this clear demonstration result from the ordinary sacrificial procedure in the Bais Hamikdash?" In search for an insight to this let us focus on a specific reference in this week's haftorah. The Scriptures, in describing Eliyahu's altar say, "And Eliyahu took twelve stones corresponding to the twelve tribes of Yaakov about whom Hashem said, 'Yisroel will be your name.'" (18:31) Rashi (ad loc.) comments on the relevance of the name Yisroel here. He quotes the Midrash which explains that Yaakov Avinu foresaw this sacrificial procedure transpiring on Mount Carmel. In fact, this vision was shown to Yaakov at the exact moment of his name change from Yaakov to Yisroel. Hashem told Yaakov, "A nation and an assembly of nations will emerge from you." (Breishis 35:11) Rashi (ad loc.) explains that the moment will come for the Jewish people to resemble the nations of the world. They will offer a sacrifice outside the Bais Hamikdash and Hashem will accept it with pleasure. The above reference suggests a mysterious relationship between the name Yisroel and this sacrifice on Mount Carmel. For one, this revelation transpired at the exact moment Yaakov received his new name Yisroel. In addition, the Haftorah seems to focus on this name change as a prelude to the miracle of Eliyahu's sacrifice. A careful analysis of the name Yisroel will reveal its hidden dimension and its association to the sacrifice on Mount Carmel. The Torah, in explaining the name Yisroel, states, "For you (Yaakov) have become a prince unto E-l." (Breishis 32:29) The name Yisroel actually includes within itself the name of Hashem suggesting an essential relationship between Hashem and His people. And as is reflected by the essence of a name, this relationship continues to exist under all circumstances and at all times. With this insight we can now appreciate the sacrifice on Mount Carmel and the necessity for its deviation from the ordinary sacrificial procedure. During Eliyahu's days, the Jewish people's perceived their relationship with Hashem as one confined to the Bais Hamikdash itself. When they approached Hashem in His sanctuary His presence could be truly http://www.skokiekollel.org/haftorah/kisisa.html (2 de 3)10/03/2008 11:16:40 a.m.

Haftoras Ki Sisa

sensed. However outside of Yerushalayim no tangible presence of Hashem could be felt and, in their minds, no relationship existed. This perverted perspective resulted in the Jewish people's reverting to idolatry for their sense of security. But now, the time had finally arrived for the Jewish people to realize Hashem's presence everywhere and to appreciate their relationship with Him outside of the Bias Hamikdash. To facilitate this, Eliyahu accepted the difficult task of revealing this truth and offered a sacrifice outside of the Bais Hamikdash proper. He reasoned that Hashem's response would prove that His relationship transcended the physical boundaries of Yerushalayim. Hashem could even be found on Mount Carmel at a time when the Jewish people appeared like a foreign nation. Hashem responded warmly and displayed His presence at Mount Carmel by accepting this "foreign" sacrifice. Through this the Jewish people were convinced that their name Yisroel was the true representation of their relationship with Hashem. As their name suggests Hashem maintains an inseparable relationship with His people whenever and wherever they may be found.

http://www.skokiekollel.org/haftorah/kisisa.html (3 de 3)10/03/2008 11:16:40 a.m.

Haftoras Pekudei

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS PEKUDEI M'lochim I, 7:51-8 This week's haftorah describes the glorious moment when Shlomo Hamelech completed the construction of the Bais Hamikdash. He gathered the prominent members of the Jewish nation and arranged to transport the Holy Ark from the city of David to the Temple site. The Ark was brought into the Bais Hamikdash with abundant joy and celebration and placed in its inner chamber. The cloud of Hashem's glory appeared above the Sanctuary and the Divine Presence rested amongst the Jewish people. Shlomo Hamelech responded by blessing the Jewish people and thanking Hashem for fulfilling His promise to Dovid Hamelech. Dovid was greatly disturbed over the absence of the Bais Hamikdash and asked permission to build a permanent edifice for Hashem. Hashem acquiesced in Dovid's plea and informed him that his son Shlomo would be privileged to do so. At this point Shlomo Hamelech repeated Hashem's response to Dovid "Since it was with your heart, Dovid to build an edifice for Me you have done well, because it was with your heart." (8:18) Malbim explains the connotation of these words, "with your heart" in the following manner. Although Dovid Hamelech did not physically erect the Bais Hamikdash, he accomplished its erection in his heart. Dovid devoted his total focus to this purpose and ultimately elicited Hashem's consent to rest His presence amongst His nation. This dimension was clearly displayed through the Heavenly circumstances related to the Ark's entry to its permanent abode. Our Sages shed light on the peculiar mention of a special kindness to Dovid http://www.skokiekollel.org/haftorah/pekudei.html (1 de 4)10/03/2008 11:17:04 a.m.

Haftoras Pekudei

Hamelech during this ceremony. Scriptures state, "Over all the goodness which Hashem performed to His servant Dovid and His nation Israel." (M'lochim I, 8:61) Our Sages depict Dovid Hamelech as the central figure in the celebration and recount that the Sanctuary doors locked shut and refused to allow the Ark entry. Shlomo Hamelech beseeched Hashem to open the doors mentioning every possible merit. Finally, he mentioned his father Dovid's good deeds and the doors immediately swung open. (Rashi ad loc.) This incident was public testimony to all of the true righteousness of Dovid Hamelech and his perfect relationship with Hashem. Although Shlomo actually built the Bais Hamikdash's magnificent structure this was insufficient to produce the awaited results. Because Hashem's presence does not rest upon a physical structure, it rests upon His nation. The Ark's miraculous return displayed that Hashem's permanent residence here was due to His permanent relationship with Dovid Hamelech. Had not Dovid devoted his entire life to fulfilling his prophetic statement in Tehilim, "I place Hashem before me always"? This conviction reached far beyond His personal relationship with Hashem and extended to the entire Jewish nation. Dovid consistently agonized over Hashem's temporary quarters and for that glorified era when Hashem would establish permanent residence amongst his people. Now, that this moment finally arrived Dovid received true credit for bringing his dream to fruition. Hashem informed Dovid at the outset that he successfully achieved his purpose. Dovid's deep passion for Hashem's presence truly built the Bais Hamikdash. The majestic edifice served no purpose without Hashem's actual presence inside of it and that detail only Dovid's heart could accomplish. The moment Hashem's glory appeared in the Bais Hamikdash this significant detail became crystal clear. Shlomo accepted no credit for this and appropriately attributed it to his father's relentless longing and yearning for Hashem's permanent association with His people. This lesson is paralleled in this week's sidra where a similar experience happened when erecting the Mishkan. The Torah recounts that the skilled workers presented Moshe Rabbeinu all the Mishkan's components ready for erection.(see S'hmos 39:33) Rashi quotes our Sages who explain that the workers were physically incapable of erecting the Mishkan. They produced to perfection all of the Mishkan's parts and immediately began assembling it in preparation for Hashem's presence therein. However, they could not complete the process because Hashem reserved this privilege for Moshe Rabbeinu. They explain that this was in response to Moshe's disturbance over his inability to http://www.skokiekollel.org/haftorah/pekudei.html (2 de 4)10/03/2008 11:17:04 a.m.

Haftoras Pekudei

participate in constructing the Mishkan. (see Tanchuma P'kudei 11) Our Sages explain that since Moshe Rabbeinu was a leader he was restricted from perform any physical task in public. (Sh'mos Rabba 39:2) However, Moshe Rabbeinu yearned to share in bringing Hashem's presence to His people. Hashem answered this request and secured that Moshe, and only Moshe, would complete the project. Hashem rendered it physically and spiritually impossible for anyone to erect the Mishkan save Moshe Rabbeinu. Even Moshe wondered in bewilderment how any human being could achieve this goal. Hashem informed Moshe to make a serious attempt and He would provide the necessary assistance. (Tanchuma ibid) The upshot of this seems to relate to the essential role Moshe Rabbeinu played in Hashem's resting amongst His people. The Jewish people seriously strayed from Hashem when they plunged into the ugly sin of the golden calf. Although Hashem forgave the Jewish people, in part, He informed them that His Divine presence would no longer accompany them. The Jewish nation was prone to error and sin and direct association with His presence would be very harmful to them. However, Moshe Rabbeinu refused to accept these new terms and pleaded with Hashem to return to His people. Moshe Rabbeinu appealed to Hashem's mercy and asked Him to display to the entire world His boundless love for His people. Hashem granted His loyal servant this selfless request and consented to return to His people. Even the perfect details of the majestic sanctuary with all its spiritual representations were insufficient reason to return Hashem's presence to His people. Only Moshe Rabbeinu's overriding concern produced this result and it was time for the entire nation to realize this. Therefore, only Moshe could and did erect the Mishkan thus convincing everyone in whose merit the entire Jewish nation reunited. This lesson stems back to the Jewish people's initial conception of a sanctuary for Hashem. They observed Hashem's open miracles and beheld a clear vision of Hashem standing directly before them. Moshe Rabbeinu and the Jewish people responded by singing to Hashem and pledging, "This is my Hashem and I will glorify Him; the Hashem of my fathers and I will exalt Him." (S'hmos 15:2) Rashi quotes there Targum Unkeles who interprets this to mean that the Jewish people pledged to build an abode for Hashem. They cherished the experience of uniting with Hashem and sought to secure this as a permanent relationship. Rashi adds that after saying this they immediately recognized the true source of their relationship. They therefore completed their words and said, " I am not the beginning of this sanctity; His relationship with me was established and secured for me by my forefathers." Even Moshe Rabbeinu would not take credit for Hashem's association with the people. This remarkable accomplishment could only be credited to its true source, our devoted patriarchs who established a permanent relationship with http://www.skokiekollel.org/haftorah/pekudei.html (3 de 4)10/03/2008 11:17:04 a.m.

Haftoras Pekudei

Hashem for all subsequent generations. Our Sages teach us that this unique privilege of Hashem's presence amongst us continues even in our times. Scriptures regard our Batei Knessios and Batei Midrashos as miniature sanctuaries wherein traces of Hashem's presence can be found. (see Mesichta Megillah 28a) Undoubtedly, this privilege is not attributed to glorious physical structures rather to the total devotion and concern of those who utilize its services. We should cherish these opportunities and remember that it is not in our merit that we were granted this privilege. Hashem's direct relationship with us stems back to our earliest origins, to our predecessors like Dovid Hamelech and our loyal patriarchs who preserved this relationship every waking moment of their life.

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Haftoras Vayikra

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS VAYIKRA Yeshaya 43:21 This week's haftorah displays Hashem's unbelievable compassion for the Jewish people. The prophet Yeshaya begins by characterizing the Jewish people as the nation created to sing the praises of Hashem. Yeshaya continues and says in the name of Hashem, (43:22) "And you didn't even include Me for you were too tired for My service." The Yalkut Shimoni (as loc) explains this passage to refer to our inappropriate attitude towards the service of Hashem. Chazal (our Sages) say that one exerts enormous energies throughout the day in pursuit of self advancement and yet he is unwilling to exert even minimal energy for the sake of Hashem. One returns home after a long tiresome day at work and neglects attending davening with the "valid" excuse that he's too tired. Hashem says that I wasn't even included in your plans. Energies were available for everything besides My service, the purpose for which you were created. The prophet continues to reprimand the Jewish people, and says, "You did not bring Me your sheep for burnt offerings and you didn't honor Me with your sacrifices. I didn't overwork you with a meal offering and didn't exhaust you with frankincense spice." Chazal (ibid) elaborated on this passage and explained that all Hashem ever demanded from the Jewish people on a daily basis was the Tamid sacrifice consisting of two sheep. In fact, even the easiest of all offerings, the meal offering was not an obligation but rather a special opportunity to serve Hashem if one so desired. And yet the Jewish people refused to participate in these services. The Radak (ad loc) notes that in the days of King Achaz there http://www.skokiekollel.org/haftorah/vayikra.html (1 de 2)10/03/2008 11:19:01 a.m.

Haftoras Vayikra

were altars in every corner of Yerushalayim for the purpose of idolatry. But the Bais Hamikdash doors were intentionally closed and Hashem was totally excluded from the Jewish services. The Jews were just too tired to serve Hashem although energy was available for every other form of service. The prophet suddenly shifts gears and begins to address the Jewish people with love and affection. He says, (42:1) "And listen now, My servant Yaakov whom I chose as Yisroel...for as I pour water on the thirsty and flowing waters on the dry land so will I pour My spirit on your children and My blessing on your offspring." Radak (ad loc) explains that the prophet is now speaking to the Jewish people in Babylonia. They had already suffered severe pains of exile and rejection by Hashem and had now reconsidered their previous ways. They thirsted to drink from the long lost waters of prophecy which had ended many years before. Hashem told them that they would once again merit the word of Hashem. Although they had turned their back to Hashem and totally rejected His service Hashem did not forsake His people. The Jewish people would always remain His chosen nation and Hashem would patiently await their return. Our eternal relationship with Hashem can never be severed or even affected and when the proper moment will arrive Hashem will reestablish direct contact with His beloved people. Even words of prophecy coming directly from Hashem will become a daily experience. Hashem's love for His people extends all bounds. Even after all we have done against Hashem He remains right there waiting for us. Yeshaya concludes and says (44:22) "As the wind blows away the clouds so will I erase your rebellious acts and unintentional sins, return to me for I have redeemed you." The Malbim (ad loc) shares with us a beautiful insight and explains that as far as Hashem is concerned our redemption already happened. From His perspective everything has been set in motion; all that remains is for us to repent and return. May we merit in this month, the month of redemption, the fulfillment of these beautiful visions.

http://www.skokiekollel.org/haftorah/vayikra.html (2 de 2)10/03/2008 11:19:01 a.m.

Haftoras Tazria

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS TAZRIA M'lochim II 4:5-5:19 This week's haftorah gives us appreciation for the invaluable benefits of punishment. Surprisingly, it revolves around a pagan general who merited an open miracle from Hashem. Naaman, the highest ranking general of Aram was stricken with a severe case of leprosy. He received advice from an abducted Jewish maid servant to visit the prophet Elisha for a cure. Naaman consulted the king of Aram who sent a personal request to the king of Israel to treat Naaman's leprosy. The prophet Elisha volunteered and summoned Naaman to appear before him. When Naaman arrived Elisha sent him a message to dip seven times in the Jordan waters. Appalled by the disrespect shown to him and infuriated by the mockery of this prescription Naaman decided to return home. However, he reluctantly acquiesced in his servant's plea and consented to try the bath. Hashem miraculously healed Naaman's flesh and returned it to a tender texture. Naaman responded by approaching Elisha and proclaiming Hashem as the exclusive power of the entire world. Before parting, Naaman loaded his mules with holy earth of Israel to construct an altar in Aram for Hashem. Naaman's entire episode intrigues us. Why would a pagan general deserve such a miracle and what can be learned from this? In order to properly appreciate this we refer to our Sages' insightful words who reveal to us the cause of Naaman's leprosy. They cite numerous sources for the plague of leprosy listing Naaman's haughtiness amongst them. They draw proof to this from our haftorah that begins, "And Naaman, the general of Aram was a big, distinguished person to the king because Hashem saved Aram through him." Chazal interpret the words, "big http://www.skokiekollel.org/haftorah/tazria.html (1 de 4)10/03/2008 11:19:26 a.m.

Haftoras Tazria

person" to refer to Naaman's haughty perception of himself that was far out of proportion. (see Bamidbar Rabba 7:5) Although Hashem saved Aram through Naaman's actions, Naaman deserved little credit for this victory. The reality was that Naaman incidentally drew his bow which unexpectedly killed the Jewish king, Achav. This unintentional victory won Naaman the king's favor and gave him a full measure of false pride. Hashem responded to this haughty attitude and attacked Naaman's ego through a plague of leprosy. This began Naaman's intense program of humility which ultimately led to unparalleled results. The first stage was the powerful general's incapacitated feeling brought about by the illness. His next taste of humility was his desperate need to follow his abducted Jewish maid servant's suggestion for his remedy. The next step was Elisha's impersonal response to Naaman's visit. After reducing himself to approach a Jewish prophet for a remedy Naaman anticipated, at the very least, a royal welcome. He was taken aback when Elisha did not even consider him worthy of a personal welcome. The prophet's absurd prescription made Naaman feel foolish for even going through all this bother. He was even further humbled when he responded to his servants' logical plea to respect the prophet's suggestion. His final dimension of humility was in the bathing process itself, which involved repeatedly lowering himself into natural waters. After this all encompassing lesson in humility Naaman adopted a healthier attitude on life. Now that Naaman rectified the source of his illness, Hashem deemed him worthy of His favor and removed the physical illness, as well. Naaman immediately responded to his experience and recognized and proclaimed Hashem's exclusive sovereignty in the world. But the story didn't end there. Naaman continued his humble path and bent down to collect dirt from under the prophet's feet to erect a permanent altar for Hashem. (see Abarbanel 5:17) He vowed to detach himself from all idolatrous practices and sincerely worship Hashem. Baal Haturim adds that Naaman was true to his word. He continued to develop his relationship with Hashem which resulted in the sincere conversion of some of his offspring. Their devotion to Hashem was so intense that they became prominent Torah leaders amongst our people. (see comment to Sh'mos 28:9) This unbelievable development was undoubtedly due to Naaman's quality of recognizing the full truth. Our Sages teach us that Naaman's statement of recognition exceeded all preceding ones. Yisro recognized Hashem above all other powers, Rachav recognized Hashem as the source of all powers but Naaman proclaimed Hashem of Israel as the only true power. (Yalkut Shimoni 229) Initially, Naaman's victory gave him an abhorrent level of haughtiness. Hashem did not tolerate that attitude and gave Naaman the opportunity of rectifying it. We have seen, http://www.skokiekollel.org/haftorah/tazria.html (2 de 4)10/03/2008 11:19:26 a.m.

Haftoras Tazria

however, that this process was quite difficult and demanded enormous levels of subservience. The only way for Naaman to get beyond his predicament was to swallow all of his pride. This meant appreciating the truth and following it at all costs. Naaman faithfully responded to his challenge and painfully respected every dimension of truth sent his way. These truths became so clear to him that he ultimately realized that the entire world was exclusively in Hashem's hands. We now realize that Naaman was indeed a unique individual who possessed tremendous potential to recognize the truth. Hashem, who knows the potential of every human being, sent Naaman this leprosy as an opportunity for rectification and growth. Although Naaman was not Jewish he was obviously worthy of his lesson and experience. He goes down in Jewish our history as one of the few who agreed to recognize the truth. Although Naaman began as our total enemy priding himself in this he made a total reversal and recognized Hashem in an all encompassing way. Naaman's appropriate response brought tremendous honor to Hashem. We can therefore comfortably suggest that this was Hashem's original intent for bringing Naaman this miraculous experience. Naaman's leprosy teaches us the value of punishment and its hidden blessing. It served its purpose well as a powerful vehicle to teach humility. Although Naaman began with an abhorrent approach he obediently followed his road signs which eventually attacked the source of his problem. The illness, the many emissaries, his impersonal reception, the degrading prescription and the actual bathing process all contributed towards his humility. This led to his sincere recognition of Hashem which in turn, produced prominent offspring's who became scholarly leaders of our people. This insight regarding punishment is very helpful when studying the lonely plight of the leper in this week's parsha. Although the leper did not commit any national offense he goes through a tremendous humiliating experience. We now understand that his predicament is not a punishment, rather, an opportunity for rectification and growth. His illness and all its dimensions force him to reconsider his ways but, also serve as a catalyst for spiritual growth. The leper increases his sensitivity in those areas that created his predicament and removes the blind spots he possessed until this point. His new approach to life fosters a stronger relationship with Hashem and helps him appreciate Hashem's constant favor in all areas of his life.

http://www.skokiekollel.org/haftorah/tazria.html (3 de 4)10/03/2008 11:19:26 a.m.

Haftoras Acharei Mos - Kedoshim

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS ACHAREI MOS - KEDOSHIM Amos 9:7 This week's haftorah presents the Jewish nation in a most unique context. In his last words of prophecy the prophet Amos describes the Jewish people in a very peculiar manner. He says in the name of Hashem, "Aren't you likened to the Kushites, to be Mine?" (9:7) Who are Kushites and in what way are the Jewish people compared to them? Chazal in the Yalkut Shimoni (157) interpret the term Kushites to refer to the Ethiopian community whose skin color is distinctly different than all other nations. This physical distinction renders it virtually impossible for the Kushites to intermingle with anyone without maintaining their national identity. Chazal continue that in this same manner the Jewish people are distinctly different than all other nations. The moral and ethical code of the observant Jewish people inhibits them from intermingling with the nations of the world. The drastic skin color contrast of the Ethiopians serves as a striking analogy to the drastic ethical contrast between the Jewish people and all other nations. The prophet continues and reminds the Jewish people that it is this distinct ethical conduct which renders them Hashem's chosen people. After likening the Jewish people to the Kushites, the prophet completes his analogy with the profound words, "to be Mine". The Metzudos Dovid (9:7) explains this to mean that we are Hashem's people exclusively because of our distinguished ethical conduct. He adds that we will remain Hashem's special nation as long as we possess elevated ethical standards. The prophet then draws our attention to our earliest origins and says, "Didn't Hashem bring you up from the land of Egypt?" (ad loc.) Malbim explains that these words allude to the distinguished qualities of http://www.skokiekollel.org/haftorah/achareimos-kedoshim.html (1 de 3)10/03/2008 11:19:48 a.m.

Haftoras Acharei Mos - Kedoshim

the Jewish people in whose merit they were liberated from Egypt. Although they existed for two hundred years in the corrupt and immoral Egyptian environment they remained a distinct and distinguished entity. Their moral code of dress and speech reflected their pure attitudes about life which made intermingling with the Egyptians a virtual impossibility. For the most part, their Jewish values were not corrupted or distorted which allowed the Jews to remain distinguished and elevated. The prophet concludes our haftorah with this theme and promises our ultimate redemption from our extended exile. Amos says, "On that day I will establish the kingdom of Dovid.... so that you, upon whom My name rests, will inherit Edom and all nations." (9:11,12) Our identity with Hashem as a nation upon whom His name rests, will play a significant role in our final redemption. The Jewish people will inherit their archenemy Edom soley because of their identity with Hashem. Our elevated standards of morality will truly earn us the title of His people and in this merit we will be finally liberated from the world's corrupt influence and environment. This special lesson reflects the essence of this week's parsha, Kedoshim, which embodies Hashem's lofty call to us for spiritual elevation. The Torah begins and says, "Be holy for I, Hashem, am Holy." (Vayikra 19:2) Nachmanides (ad loc.) shares with us his classic insight into this mitzva. "Be holy", says the Ramban, "refers to the introducion of sanctity and spirituality into every dimension of our lives." Even our physical and mundane activities should be directed towards Hashem. We are forbidden to excessively indulge in worldly pleasures and are expected to limit our passions and pleasures to productive and accomplishing acts. Morality and spirituality should encompass our entire being and our every action should ultimately become the service of Hashem. This philosophy is diametrically opposed to that of the nations of the world. To them physical pleasure and enjoyment have no restrictions or limitations and religion does not govern their passions or cravings. As said, our standards of morality are truly unique and it is this factor that elevates us and distinguishes us from amongst the nations of the world. The parsha concludes with this message and says, "And you shall be holy unto Me for I am holy and I have separated you from the nations to be Mine." As stated, we are Hashem's people because of our holiness elevated moral and ethical standards - which truly separate us from the nations of the world. And in this merit we will soon experience our final redemption and be a nation unto Him, privileged to remain in His presence for eternity.

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Haftoras Emor

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS EMOR Yechezkel 44:15 This week's haftorah gives us a glimpse into the kohanim's status during Moshiach's times. The prophet Yechezkel begins by directing our attention to the specific regulations of the kohanim's garb. He then refers to their restriction from wine and shaving and mentions their prohibition from marrying certain women. This list seems to be, at first glance, a total repetition of the details of our parsha. Yet, a more careful analysis reveals to us something shocking about the elevated status of the ordinary kohain of Mashiach's times. His restrictions and regulations are similar to those of the Kohain Gadol mentioned in this week's parsha. This suggests that the ordinary kohain's spiritual status will be likened to that of the Kohain Gadol. Evidently, the Jewish people's status will be so elevated that the ordinary kohain will assume levels of sanctity tantamount to the most sanctified person of earlier times. The prophet Yechezkel conveys this message by drawing our focus to the priestly garb during their service. It will be exclusively linen rather than the customary complex woolen and golden material of earlier times. In addition, the kohanim will be forbidden to wear their garb outside the Bais Hamikdash thereby limiting all mundane association with the garb. Their hair length will be regulated and limited to that of the Kohain Gadol of earlier times - not too long, not too short. They will even be forbidden to marry widows thus limiting their marriage to virgins. (see comments of Radak, Abravenel and Malbim to these respective passages) All of these regulations run parallel lines with those of the earlier Kohain Gadol. In fact, some of them were previously prescribed for the Kohain Gadol during his elevated Yom Kippur service. We conclude from this that the http://www.skokiekollel.org/haftorah/emor.html (1 de 3)10/03/2008 11:20:29 a.m.

Haftoras Emor

daily Temple service of Mashiach's times will assume higher levels of devotion than ever and resemble, on some level, the Yom Kippur service of earlier generations. The earlier experience of the Kohain Gadol on the holiest of all days in the holiest of all places will eventually become part of the daily service of Mashiach's times! In order to digest this overwhelming development let us study the inner workings of the Kohain Gadol. In this week's parsha, the Torah gives us the reason for the Kohain Gadol's elevated status. After listing all his specific regulations the Torah states "And he should not leave the Mikdash and not profane the sanctity of Hashem because the crown of Hashem is upon his head." (Vayikra 21:12) Sefer HaChinuch (in Mitzva 270) elaborates upon the concept of "the crown of Hashem". He cites the opinion of the Rambam (in Hilchos Klei Hamikdash 5:7) that the Kohain Gadol was confined to the Bais Hamikdash area throughout his entire day of service. In addition, Rambam teaches us that the Kohain Gadol was forbidden to leave the holy city of Yerushalayim during nightly hours. This produced an incredible focus on Hashem and His service yielding the supreme sanctity of the Kohain Gadol. Sefer HaChinuch profoundly states, "Although the Kohain Gadol was human he was designated to be Holy of Holies. His soul ranked amongst the angels constantly cleaving to Hashem thus detaching the Kohain Gadol from all mundane interests and concerns." (ad loc) Sefer HaChinuch understands the Kohain Gadol's elevated sanctity as a product of his total immersion in the service of Hashem. His surroundings of total sanctity together with his constant focus on Hashem and His service produced the holiest man on earth. His elevated life-style was restricted to one of total sanctity because his total interest and focus were devoted to purity and sanctity. We can now appreciate the sanctity of the ordinary kohain of Mashiach's times and its message for us. First, a word about the general status of the Jewish people during that era. The prophet Yeshaya refers to this illustrious time in the following terms, "And the land will be filled with the knowledge of Hashem likened to the water that fills the sea." (Yeshaya11:9) Rambam elaborates upon this and states, "And in this time there will be no jealousy or quarreling.... the preoccupation of all will be 'to know Hashem'...the Jewish people will be great scholars who will understand Hashem to maximum human capacity." (Hilchos M'lochim 12:5) In essence, the entire Jewish nation will be absorbed in learning Hashem's truthful ways. Their total focus will be on Hashem's expression in every aspect of life thus revealing more and more of His unlimited goodness and knowledge. It stands to reason that if this will be the knowledge of the ordinary Jew, how much greater will be that of the kohain who is privileged to stand in the actual presence of Hashem! One cannot begin contemplating the ordinary kohain's daily experience with Hashem. His profound knowledge of Hashem together with his direct and http://www.skokiekollel.org/haftorah/emor.html (2 de 3)10/03/2008 11:20:29 a.m.

Haftoras Emor

constant association with Him will truly elevate him to the sanctity of "Holy of Holies". His awareness of Hashem's presence will therefore, in certain ways, become tantamount to that of the Kohain Gadol on the holiest day of the year. May we soon merit to witness and experience such elevated levels of sanctity, so sorely needed in our times.

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Haftoras Behar

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS BEHAR Yirmiyahu 32:6 This week's haftorah reinforces the notion of our eternal relationship with our homeland, Eretz Yisroel. In the midst of a heavy Babylonian siege against Yerushalayim, the prophet Yirmiyahu was instructed to make a most puzzling transaction. Hashem informed Yirmiyahu that his cousin Chanamel was interested in selling his field and that Yirmiyahu should take full advantage of the opportunity. Although Yirmiyahu realized that the Jewish exile was imminent and that the Babylonians would soon take full possession of Eretz Yisroel he followed Hashem's direction and arranged for the purchase. Yirmiyahu wrote a legal contract and paid a large sum of money for the land. Yirmiyahu then preserved the document in an earthen vessel to secure its existence until such evidence would be useful. The prophet then directed his words to Hashem in bewilderment and questioned, "Since the Babylonian war machines are in full gear and the Jewish exile is already on its way, of what purpose is this sale?" Hashem responded, "I am the Master of all; is there anything beyond My capabilities? The Jewish people will return and re-engage themselves in such purchases and the land will be resettled." The dialogue seems to be somewhat understood; however the purchase remains a mystery. Hashem had sent many prophets to the Jews regarding their eventual return from the Babylonian exile. Why was it necessary to demonstrate their return through this tangible experience? It is certainly fair to assume that Yirmiyahu would not derive any personal benefit from this purchase. After all, he was on the way to a long and hard exile of seventy years without any indication of personally returning to Eretz Yisroel. Why then http://www.skokiekollel.org/haftorah/behar.html (1 de 3)10/03/2008 11:20:51 a.m.

Haftoras Behar

was he instructed to waste his money in securing what, for him, was a seemingly useless transaction? In response it can be suggested that this purchase taught the Jewish people a very meaningful lesson. One can easily imagine the feelings of the Jewish people during that era. They were finally confronted with the reality that they would soon be forced to leave their homeland. Although they had enjoyed the privilege of dwelling in the palace of the king for nearly one thousand years this privilege was now drawing to a close. Their minds were now focused on their unfortunate plight and they dreaded severing their ties with Eretz Yisroel. Although this painful thought surely tormented them but the reality was that their association with Eretz Yisroel was slowly beginning its decline. At that exact moment the prophet Yirmiyahu was instructed to secure the purchase of a plot of land. Through this visible demonstration, the Jews were being told to rise above their inevitable predicament and to realize that their painful exile would only be temporary. They were encouraged not to despair and never to break their ties with their homeland, Eretz Yisroel. To reinforce this point their prophet Yirmiyahu was instructed to demonstrate his total faith in the Jewish people's return. Yirmiyahu began setting his sights on the future and purchased property in preparation for the return. In Yirmiyahu's mind this upcoming exile was but a passing phase and he rightfully preoccupied himself in life after the brief Babylonian stay. Yirmiyahu taught the Jews that the Jewish people never really leave Eretz Yisroel and that they are always bound to their homeland. He taught them that they truly belong to Eretz Yisroel and that Eretz Yisroel would always belong to them. A similar lesson regarding our relationship with Hashem is revealed to us at the end of this week's parsha. The Torah warns the Jews to adhere to all of Hashem's mitzvos even after their exile from Eretz Yisroel. The Sforno explains the reason for this general warning which encompasses mitzvos that don't specifically relate to Eretz Yisroel. He states that the Jews in exile could easily present the argument of rejection. After all, Hashem expelled the Jews from His land, indicative of His lack of interest in the Jewish nation. If so, what binds the Jewish people to the mitzvos, considering that Hashem severed His relationship with His people!? The Torah therefore reminds us that its obligations remain forever and that Hashem is forever concerned about His people. The Sforno notes that even after the Bais Hamikdash was destroyed the Divine Presence remains amongst the Jewish people. This phenomena is felt in our Bais Haknesses, synagogue and Bais Hamidrash, Torah study hall which continue to embody the Divine Presence at all times. (see Sforno's comment to Vayikra 26:12) We learn from this that Hashem never forsakes His people and remains amongst them always because Hashem http://www.skokiekollel.org/haftorah/behar.html (2 de 3)10/03/2008 11:20:51 a.m.

Haftoras Behar

will always be our G-d and we will always be His chosen nation.

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KHaftoras Bechukosai

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS BECHUKOSAI Yirmiyahu 16:19 This week's haftorah teaches us a profound lesson in trust and faith in Hashem. The prophet Yirmiyahu introduces the haftorah by proclaiming, "Hashem is my strength, my stronghold, my refuge in the day of trouble." Yirmiyahu proceeds and admonishes the Jewish people for pursuing foreign avenues and engaging in strange practices for security. He warns them that they are subject to forfeiting their wealth and possessions because of their public involvement in idolatry. He then delivers a crushing blow in the name of Hashem and says, "And you will forsake your land which you are to blame for mistreating the inheritance I gave you and you will be enslaved to your enemies in a foreign land."(17:4) This is the dreadful prophecy about their pending exile from their precious homeland, Eretz Yisroel. Yet, Yirmiyahu devotes his attention to one specific detail as the cause of their exile. He immediately follows with serious reprimand about trust and says, "Cursed is the person who trusts in man...and turns his heart away from Hashem... Blessed is the person who trusts in Hashem." The juxtaposition of these words suggests that the Jewish exile was caused by lack of trust. Apparently, the previous criticism of mistreating the land related to this fault. Rashi develops this and explains that the admonition referred to their failure to properly observe Shmita laws. Yirmiyahu chastised them for mistreating their inheritance by refusing to return it to its true owner during Shmita. This explanation requires serious reflection. Although the mitzvah of Shmita is undoubtedly significant, it seems to be treated with extreme severity. The prophet equates lack of Shmita observance with http://www.skokiekollel.org/haftorah/bechukosai.html (1 de 3)10/03/2008 11:21:11 a.m.

KHaftoras Bechukosai

total lack of faith in Hashem. This suggests that one who does not properly adhere to Shmita laws has no trust and faith in Hashem!? This is difficult to digest after considering the severe demands of Shmita. During that year, one may not exert any effort towards his personal sustenance and livelihood. Hashem demands that one place his total faith and trust in Him. If one does not achieve this lofty level and fails to display total faith can he be compared to an agnostic possessing no faith? We can raise similar concern regarding the repercussions of profiting from Shmita fruit. In addition to Shmita's agricultural prohibition one is prohibited from engaging in any profitable transaction with fruit grown during the Shmita year. The Talmud predicts the severe hardships one will endure for violating this prohibition. His first repercussion will be his sale of all his fields and possessions. This process could continue and include the sale of his home and eventually even result in the sale of his daughter as a maid servant. (see Kiddushin 20a) ; These punishments seem extremely severe relative to their offense. There are many grave sins whose consequences are trivial in comparison to those of Shmita violations. What establishes Shmita so significant as to warrant these responses? We can shed light on this entire subject through the Malbim's classic commentary on this week's haftorah. He explains that the prophet discusses three approach to one's faith in Hashem. Yirmiyahu showers praise and blessing upon one who places his total trust in Hashem. Although this person undoubtedly involves himself in securing his sustenance he realizes that Hashem is ultimately his true provider. A second prevalent attitude comes from those of dual allegiance, who place their trust in Hashem and in their personal efforts. Although this is certainly not a supreme form of service and doesn't receive words of praise it is nonetheless acceptable. There exists yet a third attitude amongst some, one that is totally unacceptable and condemned by the prophet. Yirmiyahu curses one who places total trust in his personal involvement without even including Hashem as a factor in the equation. This person totally disregards Hashem's involvement and believes that he obtains success and fortune exclusively through personal efforts. These insightful words place the mitzvah of Shmita in its proper perspective. Every seventh year Hashem reminds us that He is constantly involved in our lives and sustenance. Hashem facilitates this recognition by restricting us from personal involvement in our livelihood for an entire year. One who adheres to Shmita's restrictions clearly demonstrates his total faith in Hashem as his provider. However, one who violates Shmita's laws shows his total belief and trust in his personal efforts. Hashem absolutely banned these efforts during that year and will http://www.skokiekollel.org/haftorah/bechukosai.html (2 de 3)10/03/2008 11:21:11 a.m.

KHaftoras Bechukosai

undoubtedly have no part in helping them bear fruits. Such activity reflects a defiant attitude that Hashem need not be involved for one to succeed. He expresses to all that irrespective of Hashem's approval or involvement these efforts will nevertheless produce as usual. This totally unacceptable attitude inevitably engages Hashem in a clear demonstration that all sustenance and provisions are ultimately His doing. Hashem's response to such misguided individuals will be to gradually force them to sell their possessions in exchange for basic sustenance. This process helps them realize that all possessions come from Hashem and that He is their sole provider. A similar response will be given to the Jewish people when they display this defiant attitude. Hashem will remind them that He controls their lives and not themselves. Their failure to observe Shmita laws will cause them to forfeit their privilege of living in Eretz Yisroel, the land of Divine Providence. Conceivably whoever merits to live in Eretz Yisroel should sense Hashem's closeness and direct involvement in every step of their lives. If the entire nation fails to recognize this reality it truly has nothing to gain from dwelling in the king's palace. Hashem will therefore banish the people from His presence until they recognize and learn to appreciate His active role in their lives. If we could only internalize this lesson our lives would be so much better. May we soon merit to return to our father's table with His full return to His people in the nearest future.

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Haftoras Bamidbar

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS BAMIDBAR Hosheia 2:1-22 This week's haftorah reveals Hashem's indescribable love for His people. The prophet Hosheia opens with warm words of blessing and says, "The Jewish people will be likened to the sand of the sea that cannot be measured or counted." Hosheia digresses then and says, "And in place of not being recognized as My nation, they will be regarded as 'the sons of Hashem.'" This passage indicates that, prior to this prophecy, they experienced serious rejection. In truth, the preceding chapter reveals that they temporarily forfeited their prominent status of Hashem's people. Scriptures state, "Declare them no longer My nation because they are not Mine and I am not theirs" (1:9) Yet, one passage later we find Hashem blessing His people in an unlimited capacity conveying upon them the elevated status of "sons of Hashem." We are amazed by this sudden, drastic change of attitude from total rejection to full acceptance in an unparalleled way. What brought about this change and what can we learn from it? Chazal address these questions and answer with the following analogy. A king was enraged by his wife's atrocious behavior and immediately summoned a scribe to prepare her divorce document. He calmed down, shortly thereafter, and decided not to carry out his original plan. However, he faced a serious dilemma because he was unwilling to cancel the scribe and reveal his drastic change of heart. He finally resolved his problem and ordered the scribe to rewrite his marriage contract doubling its previous financial commitment. Chazal conclude that the same was true of Hashem. After instructing Hosheia to deliver sharp words of reprimand Hashem retracted them. However, instead of canceling the http://www.skokiekollel.org/haftorah/bamidbar.html (1 de 3)10/03/2008 11:23:31 a.m.

Haftoras Bamidbar

initial prophecy Hashem tempered it with warm words of blessing. These words were so uplifting that they reflected the Jewish people in a newly gained status of "sons of Hashem". (Sifrei, Parshas Balak) We can attempt to uncover Chazal's hidden lesson in the following manner. When studying the analogy of the king and his wife we sense the king's deep affection for her. Although he was angered to the point of total rejection this anger was short-lived. He was appeased within moments and his true affection immediately surfaced. In order to compensate for his initial rash response, he strengthened his relationship with her by doubling his expression of affection. The queen undoubtedly understood her husband's compassionate response to her outrageous behavior. Instead of totally rejecting her he actually increased his commitment to her. She sensed this as his way of securing their relationship even after her previous conduct. This unbelievably kind response evoked similar feelings from her and she reciprocated with her fullest expression of appreciation to him. This analogy reveals Hashem's deep love and affection for His people. The Jewish people in Hosheia's times severely stayed from Hashem's will and engaged themselves in atrocious idolatrous practices. Hashem's was enraged by their behavior and summoned the prophet Hosheia to serve them their rejection papers. This severe response elicited Hashem's counter response of unlimited compassion for them and He immediately retracted His harsh decree. However, Hashem did not stop there but saw it appropriate to intensify His relationship with His cherished people. He therefore elevated them from their previous status of merely His people to the highly coveted status of His children. We now understand Chazal's message to us. Hashem was sincerely angered by the Jewish people's conduct and sent Hosheia to reject them. Yet, even this angry response could not interfere with Hashem's boundless love for His people and He immediately retracted His harsh words. The Jewish people however, needed to understand the severity of their actions. Hashem therefore instructed Hosheia to reveal the entire story, their intended rejection and ultimate acceptance. Hosheia's prophecy served its purpose well and the Jewish people sensed Hashem's boundless love for them. Although their actions called for total rejection Hashem's compassion for them would not allow this. Instead of rejecting them Hashem actually increased His display of affection towards them. This undoubtedly evoked their reciprocal response which ultimately produced their side of their newly gained status of "sons of Hashem". They previously enjoyed the status of Hashem's people but after this they would be known as His cherished children. We find a parallel to the above in this week's sedra which describes the http://www.skokiekollel.org/haftorah/bamidbar.html (2 de 3)10/03/2008 11:23:31 a.m.

Haftoras Bamidbar

Jewish nation's encampment. They were previously stationed at the foot of Mount Sinai for nearly a year. During that time they developed a special relationship with Hashem receiving His Torah and witnessed many revelations. This intimate bond, however, was interrupted by their inexcusable plunge into idolatry. Hashem was enraged by their atrocious behavior and immediately summoned Moshe Rabbeinu to deliver their rejection papers. Hashem informed His loyal prophet of His intention and Moshe Rabbeinu pleaded on their behalf. Moshe subsequently sensitized the people to their severe wrongdoing and they returned from their shameful inappropriate path. Hashem accepted their repentance and reclaimed His nation. But Hashem's compassion extended far beyond forgiveness and He therefore consented to dwell amongst them resting His Divine Presence in the Mishkan. In our sedra we discover that even the Mishkan was insufficient expression of Hashem's love for His people. He therefore acquiesced in their request and permitted them to camp around the Holy Ark and encircle His Divine Presence. This special opportunity created an incredible feeling of affection, tantamount to embracing Hashem Himself. Indeed Shlomo Hamelech refers to this unbelievable experience of intimacy in the following terms, "And His flag was for me an expression of love". (Shir Hashirim 2:4) Although Hashem initially rejected His people this did not interfere with His boundless love for them. After rededicated themselves to Him they deserved all of His warmth and affection, even the sensation of embracement itself. We learn from this the unbelievable love Hashem possesses for His people and that even during moments of rejection Hashem's true affection for us is never dimished.

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Haftoras Naso

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS NASO Shoftim 13:2 This week's haftorah shares with us an incredible perspective on sanctity and self control. The focus of the haftorah is a heavenly message sent to a pious man named Manoach and to his wife regarding the miraculous conception of their special son, Shimshon. Manoach's wife, a very righteous woman, was barren for many years and was suddenly informed through the appearance of a heavenly angel that she would finally bear a child. She was given very specific instructions restricting her during the pregnancy from drinking any wine or even eating wine-related products. She was told that from the day of his birth, her son would be dedicated to Hashem and forbidden from ever shaving his hair. The angel also predicted that Hashem would bring much salvation to the Jewish people through this precious boy. This is the first chapter in the life of the famous Jewish leader Shimshon. In the subsequent chapters to our haftorah we discover the life's trials of the most confusing Jewish leader in all of Jewish history. On the one hand, Shimshon served as a powerful and effective judge for the Jewish people maintaining the highest ethical code of justice. Our Chazal, in fact, (see Talmud Yerushalmi Rosh Hashana 2:8) place Shimshon amongst the greatest of all Jewish leaders regarding his judicial qualities somewhat parallel to those of Moshe Rabbeinu himself. Shimshon even merited that the Divine Spirit of Hashem preceded him at his every step and it was solely in Shimshon's merit that the Jewish nation was constantly protected by Hashem (Sota 9b, 10a). However, at the same time we discover a man drawn after his physical http://www.skokiekollel.org/haftorah/naso.html (1 de 3)10/03/2008 11:23:54 a.m.

Haftoras Naso

passions constantly being seduced into marrying Philistine women. Eventually Shimshon even succumbed to the persuasion of his Philistine wife Delila and forfeited all of his sanctity and elevation. How can this glorious and yet so tragic life be explained and understood and what can be learned from this perplexing story? (See Derech Bina to Shoftim by Rabbi Avrohom Shoshana) We begin with the words of the Midrash (Bamidbar Rabba 10:5) in explanation of Shimshon's unique experience of Nezirus (restriction from wine). In general, one accepts upon himself the abstentions of a Nazir for a period of a month or two but no one ever does so for an entire lifetime. This week's sidrah teaches us that the purpose of the restrictive period of the Nazir is to serve for him as a model lesson for life. The Nazir abstains from certain worldly pleasures for a brief period in order to gain and recognize his ability to control his physical passions and desires. Quite obviously, this was not the purpose for Nezirus in the case of Shimshon. The Midrash clarifies this matter and explains, "It was known to Hashem that Shimshon's nature would be to stray after his eyes and therefore he was restricted from wine because it leads to immorality." Chazal continue, "And if Shimshon albeit a Nazir did stray after his eyes one could not imagine what would have happened without the restriction of wine." Our Chazal give us here an important insight into the life of Shimshon. Apparently, his nature and role in life revolved around a powerful leaning towards women and it was this Nezirus restriction that was intended to hold him back from sin. In order to put this into proper perspective we refer to the words of the Radak which explain the setting of the times. He explains that the Jewish nation's level of devotion to Hashem was sorely lacking during those times. They did not merit a complete salvation by Hashem and remained in fact under Philistine rule throughout this entire era. However the Philistines did deserve to be revenged for their harsh rule over the Jews and for this reason Hashem sent Shimshon to the scene. The Scriptures indicate (see Shoftim 14:4) that it was the will of Hashem that Shimshon should bond with the Philistines in order to cause them pain and strife from within. It can be understood that for this reason Hashem actually sanctioned Shimshon's marriage to Philistine women, provided that they converted to Judaism. Although they did convert (see Radak ad loc. and Rambam Isurai Beiah 14:14) the potential danger always existed that they would influence Shimshon in inappropriate ways due to their previous and possibly present allegiances. Hashem provided Shimshon with the necessary nature for his role and he was naturally interested in the gentile women he met. The Radak explains that this in itself was acceptable and for Shimshon bonding with Philistine women after their conversion in order to secretly attack their nation was a proper motive. However, this powerful drive served as a double-edged sword and when http://www.skokiekollel.org/haftorah/naso.html (2 de 3)10/03/2008 11:23:54 a.m.

Haftoras Naso

marrying these women, Shimshon added to his proper motive smaller degrees of physical attraction to their beauty. True that the overwhelming percentage of his motivation was proper and pure, nonetheless a silent factor of physical beauty did accompany his thoughts. Eventually this soft physical drive overtook Shimshon, and after succumbing to his wife's seduction, he lost his pure motives which resulted in the forfeiting of all of his sanctity and greatness. We now understand the significance of Shimshon's lifelong abstention and the intended impact of its sanctity on his personal conduct. The constant state of Nezirus was intended to serve as an anchor for Shimshon to control and subdue his physical urges and continuously direct him away from immorality. The comprehensive picture we draw from the haftorah is the following. Shimshon was designated for sanctity from the moment of conception until the end of his life. His parents carefully restricted him from all impurities and raised him in a complete atmosphere of purity and sanctity grooming him to be proceeded by the Divine Spirit of Hashem. However, as we painfully discover none of the above can guarantee one against outside and foreign influences. And when, along with the purest of motives, one incorporates physical drives and passions into his crucial decisions of life, he is prone and subject to plunging deeply into immorality and even open to forfeiting all that life had in store for him. From this we learn the importance of pure motives and that any degree of intended personal gratification can undo all the good we seek to accomplish.

http://www.skokiekollel.org/haftorah/naso.html (3 de 3)10/03/2008 11:23:54 a.m.

Haftoras Beha'aloscha

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS BEHA'ALOSCHA Zecharya 2:14 This week's haftorah gives us an important insight into our present exile and final redemption. The prophet Zecharya beholds a vision wherein the ordained High Priest, Yehoshua was brought to a serious trial regarding his esteemed position. The prophet says, "And he showed me Yehoshua, the high priest standing before Hashem's angel and the prosecutor was standing on the right in order to accuse Yehoshua." (3:1) The reason for this prosecution is stated shortly thereafter in the following words, "And Yehoshua was clothed with soiled garments." (3:3) Chazal explain that these garments refer to the wives of Yehoshua's offsprings. Although Yehoshua was a very pious man some of his children were influenced by their foreign environment in Babylonia. They strayed from their prominent heritage and married women prohibited to them based on their priesthood status. In light of these offenses Yehoshua's personal status of Kohain Gadol was under serious consideration. Suddenly an angel appeared and defended Yehoshua with the following statement, "Is not Yehoshua an ember rescued from the fire!?" (3:2) This defense was received so favorably that Yehoshua was cleared from all accusation and given opportunity to reclaim his lofty position. The angel continued and said, "Remove the soiled garments from upon Yehoshua... I removed your sin from you... Dress him with new garments... And they placed the pure priestly turban on his head." ( 3:4,5 ) These words refer to Yehoshua's opportunity of rectifying his children's behavior which he acted upon immediately. He successfully influenced them to divorce their wives and find more appropriate partners in life. Once Yehoshua's garments were cleansed he merited to wear the http://www.skokiekollel.org/haftorah/behaaloscha.html (1 de 3)10/03/2008 11:24:16 a.m.

Haftoras Beha'aloscha

priestly garb and return to the position of Kohain Gadol. What defense did the angel present that produced such immediate favorable results? After such disgrace to the priesthood, what outstanding merit did Yehoshua have that secured his lofty destiny. Radak understands the defense in the following manner. The angel's said that Yehoshua was an ember rescued from fire. This meant that Yehoshua previously sacrificed His life for Hashem when thrown into a fiery furnace. Although Yehoshua was miraculously saved he demonstrated total self negation, offering his life for Hashem's glory. Radak explains that individuals of this sort deserve to continuously serve Hashem and His people. Their outstanding devotion and commitment should be inculcated in the blood stream of the Jewish people. Yehoshua deserved to remain Kohain Gadol and continue to be a shining example to all. This defense was capable of overriding the serious accusation about Yehoshua's children. Although his children strayed from the proper path much hope remained for them. Their father's shining example as an ember spared from fire could surely inspire them to forsake their immoral ways. Even these children could someday become devout servants and attain the lofty levels of a High Priest. They could, with proper direction, rise above their physical pursuits and emulate their father's pure ways. We read further that Hashem informed Yehoshua that his children's true potential allowed them to rise even above the heavenly angels. These are the results of complete self negation and perfect sacrifice for the sake of Hashem. Those who merit such experiences function as perfect shining examples to others who can bring them untold heights. This lesson is paralleled in this week's parsha. The Jewish people strayed from the proper path and displayed strong physical and immoral desires. They complained about their Heavenly manna bread and expressed a strong urge for onions and garlic. They also complained about the Torah's restrictive policy against marrying relatives and sought to be freed from their demanding spiritual lifestyle. Hashem severely responded to this and smote many thousands of Jewish people. But at that very same moment, Hashem's instituted a judicial system and appointed seventy elders to share the judicial burden with Moshe Rabbeinu. At that time these hand-picked judges experienced an incredible transition. The Torah states, "And Hashem increased the Divine Spirit which rested upon Moshe Rabbeinu and placed it upon the seventy elders." (Bamidbar 11:25) Along with their new position, the elders received prophecy and merited that Hashem's Divine Presence rested upon them. Rashi quotes Chazal who reveal the secret identity of these elders. Chazal say, "These were the Jewish policemen in Egypt who were beaten http://www.skokiekollel.org/haftorah/behaaloscha.html (2 de 3)10/03/2008 11:24:16 a.m.

Haftoras Beha'aloscha

mercilessly in place of their Jewish brethren." (Rashi ad loc. 11:16) These Jewish policeman refused to force their brethren to fulfill their unreasonable Egyptian quota and opted instead to accept torturous Egyptian blows on their brethren's behalf. Their previous self negation became now an important merit for the Jewish people. The Jews had begun traveling on the devastating path of immorality focusing upon self pursuit. Hashem responded to them by elevating a group of their peers to the position of leadership. These elders were not engulfed by self pursuit but were instead perfect role models of self negation. Their interest was in spiritual association and because of their sincere efforts they merited to become personal sanctuaries for the Presence of Hashem. Their self sacrifice could and would secure the Jewish survival and would, hopefully, be a constant reminder to the Jewish people never to plunge into self pursuit and immorality. In our times we hear repeated calls from our people towards immorality. We must remember that our predecessors were also embers rescued from the fiery furnaces of Europe. Their self sacrifice and total devotion to Hashem is our everlasting merit. Their shining example of selfless devotion can produce a major transition in us, as well, from catering to impure self pursuits to yearning for ultimate spirituality. May their merit continue to inspire us and pave the way for Mashiach for whom we anxiously await each and every day of our lives.

http://www.skokiekollel.org/haftorah/behaaloscha.html (3 de 3)10/03/2008 11:24:16 a.m.

Haftoras Sh'lach

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS SHELACH Yehoshua 2:1 This week's haftorah displays the power of perfect faith and its miraculous results. The haftorah begins with Yehoshua sending two special individuals on a secret mission to investigate the land of Israel. The Jewish people were camped directly facing the Promised Land and Yehoshua sought to determine the most strategic point of entry. This mission was extremely dangerous because the land's inhabitants natives were well aware of the pending Jewish invasion of their land. Yehoshua instructed the spies to survey all of Eretz Yisroel but devote special focus on Yericho. They crossed the Jordan and went directly to Rachav's inn, the first one inside the city's walls. The king discovered them immediately and sent messengers to order Rachav to release the intruders. Out of the goodness of her heart, Rachav engaged herself in an unbelievable act of heroism. She swiftly hid the spies and then persuaded the king's messengers that the spies fled the city. Once the messengers were out of sight she informed the spies that everyone was awestricken by the Jewish nation and its Hashem. She then proclaimed her personally recognition of Hashem as master of the universe and her firm belief that He would easily defeat all in His way. Chazal reflect upon this most unusual welcome and sharply contrast it with the disheartening experience of this week's parsha. Therein we read about ten men of distinction who were sent on a similar mission to survey Eretz Yisroel. Yet, their results were devastating and the spies ultimately convinced the nation to reject Eretz Yisroel. Chazal reveal the fundamental difference between the two groups. The spies in Yehoshua's http://www.skokiekollel.org/haftorah/shlach.html (1 de 3)10/03/2008 11:24:38 a.m.

Haftoras Sh'lach

times were totally devoted to their mission. They were prepared to overcome every obstacle in their way and therefore met unbelievable success. Conversely, the spies in Moshe's times were not fully committed to their mission. This apparently tainted their vision and created their distorted impression of the land and its inhabitants. (see Yalkut Shimoni 8) In truth, Eretz Yisroel presented extraordinary challenges to the Jewish people. Its inhabitants were far from friendly to its intruders and nothing short of an open miracle could secure the nation's safety. Moshe Rabbeinu's spies displayed grave concern over this. They observed the giant's towering stature and took note of their constant preoccupation in eulogies and funerals. The spies sadly succumbed to their well-grounded fears and forfeited their privilege of entering the land. Yehoshua's spies possessed perfect faith and total commitment to their mission . This inner strength dissuaded them from the influence of their frightening experiences and assisted them in their perfect fulfillment of their mission This stark contrast serves as a profound lesson in total faith and trust in Hashem. From a practical standpoint, Yehoshua's spies stood no chance and faced guaranteed death. The Jewish nation was camped within earshot of Eretz Yisroel and this secret mission was bound to be discovered. Although, the spies disguised themselves as traveling salesmen it is hard to fathom that such pious men could truly pass as Canaanites. All they had going for themselves was steadfast faith and trust in Hashem. They bravely entered the "lion's den" and lodged in Rachav's inn. Rachav was fondly known throughout the land and enjoyed warm personal association with all the authorities. The results were no different than one would predict and the spies were discovered the moment they entered her inn. However, with perfect faith in Hashem the events that followed were far from predictable. Chazal reveal a most startling display of Divine Providence and inform us that Rachav had recently embraced the Jewish religion. (see Yalkut Shimoni 9) Hashem had actually directed the spies to the only Jewish soul in the entire land of Canaan. Their faith proved rewarding and instead of delivering the spies to the king, Rachav extended herself in every way to her recently discovered Jewish brethren. She encouraged them with profound statements of faith and was ultimately a catalyst to deliver the Promised Land into Jewish hands. Hashem favorably rewarded her for her heroism and she subsequently merited to marry Yehoshua himself. Her new life was very fruitful and she became the mother of many Jewish prophets and priests. In retrospect, the spies' perfect faith resulted in securing the deliverance of the land into their Jewish brethren's hands. Instead of immediate death the spies returned with total confidence that Eretz Yisroel would soon be theirs. These are some of the unbelievable results of perfect faith. Let it http://www.skokiekollel.org/haftorah/shlach.html (2 de 3)10/03/2008 11:24:38 a.m.

Haftoras Sh'lach

be the will of Hashem that we continue our strides in faith and commitment serving as a special merit for us to return to our Homeland in peace and harmony.

http://www.skokiekollel.org/haftorah/shlach.html (3 de 3)10/03/2008 11:24:38 a.m.

Haftoras Balak

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS BALAK Micha 5:6 This week's haftorah reveals to us Hashem's incredible love for His people. The prophet Micha opens by comparing the Jewish nation to a lion amongst the beasts. This refers to the Jewish nation's ultimate status in the Messianic era wherein there will be no need to turn to other nations for assistance. They will finally place their full trust in Hashem and recognize that salvation comes solely from Him. Micha continues the Messianic theme by describing Hashem's cleansing process whereby all idolatry and idolatrous cities will be destroyed. The prophet suddenly shifts gears and summons the Jewish people to a serious trial. Micha says, "Come and debate before the mountains and project your voice to the hills. Because Hashem is quarreling with His people and challenging Israel." Hashem begins the debate and demands, "My nation, what have I done to you and how have I drained you?" (6:1-3) The prophet then lists a host of Hashem's favors to His people. He sent them three great leaders; Moshe, Aharon and Miriam and even spared the Jewish people from Balak and Bilaam's fiendish plot. The tone of the debate seems to focus on the Jewish nation's unfairness to Hashem. Hashem has been so kind to them and, in return, consider their response. Yet, we find no concluding demand and criticism and instead we discover soft encouraging words. Micha says, "Man, haven't you been told what is good and what Hashem expects of you? Engage yourself in acts of justice, loving kindness and walk modestly with Him." (6:8) Where is all the fire and brimstone? Why doesn't Hashem denounce His people for all their wrongdoing? Wasn't this the trial's original intent? http://www.skokiekollel.org/haftorah/balak.html (1 de 4)10/03/2008 11:29:19 a.m.

Haftoras Balak

Chazal (see Yalkut Shimoni 554) raise these questions and share with us an enlightening perspective. Rav Shmuel cites three incidents where Hashem called His people to trial. Each time the nations got wind of the trial and eagerly awaited its outcome. They envisioned that their long awaited moment finally arrived and Hashem would undoubtedly destroy His nation. "After all", they reasoned, "who could possibly stand up to Hashem's accusations and wrath?" Rav Shmuel continues that when Hashem sees this response, He immediately converts His powerful accusation into soft and kind words of blessing. (Yalkut Shimoni 554) This insight reveals a unique dimension of Hashem's relationship with His people. Although, in truth Hashem seriously faults His people this information remains between Hashem and His people. Hashem's love for them does not permit them to be faulted by others. As far as the nations concerned, Hashem cherishes His people and rarely finds fault in them. If the nations are ever privy to Hashem's feelings towards His people they will only discover favor and grace. This insight is very helpful in appreciating the full message of this trial. Alongside Hashem's all encompassing favor of the Jewish exodus, the picture is completed with one isolated incident. Micha proclaims, "My nation, remember what Balak the king of Moav advised and how Bilaam responded. From Shitim to Gilgal (Hashem 's kindness continued) in order that you should know Hashem's righteousness." (6:5) Why is this favor isolated and regarded the paradigm of Hashem's kindness towards His people? In light of the above insight Micha's message becomes crystal clear. First, let us search for the hidden lesson of our parsha. Parshas Balak revolves around Balak and Bilaam's futile attempts to shower curses at the Jewish nation. Bilaam, the sorcerer persistently directed words of degradation towards the Jewish people which were miraculously transformed into praise and blessing. To the untrained eye the scene appears to be somewhat comical. A wicked man insists on harming the Jewish people and refuses to accept that Hashem will simply not allow it. However, we can learn a deeper lesson from this entire experience. As we carefully examine Bilaam's words we discover their heavy concentration on the Jewish nation's faults. Each curse reflects a serious attempt to arouse Hashem's wrath against His people. Bilaam had contact with the inner dimensions of the world and possessed an accurate understanding of the Jewish nation's shortcomings. He focused on these shameful acts and awaited Hashem's harsh response to this indecent behavior. (see Targum to Bamidbar 24:1 and Kli Yakar 23:1, 14, 24:1) Yet, Hashem was not persuaded in the least bit and responded to His people instead with warm words of blessing. In fact, Bilaam himself http://www.skokiekollel.org/haftorah/balak.html (2 de 4)10/03/2008 11:29:19 a.m.

Haftoras Balak

admitted this disheartening phenomena and profoundly expressed it in his classical way. He proclaimed to the world, "Hashem does not gaze at Yaakov's iniquity and does not see Israel's sinful practices." (23:21) His message was quite clear. Bilaam discovered the hard way that Hashem was not interested in faulting His people. Although, their relationship with Him may be full of imperfection it remains, in the eyes of the world absolutely perfect. Hashem would never think of trading in His people for anything in the world. This same dimension is blatantly seen in Hashem's response to Bilaam's final plot. After his total failure in cursing the Jewish people, Bilaam notoriously advised Balak to engage the Midianite women in seducing Jewish men. This sinful scheme met with much success and tens of thousands of innocent Jewish men were lured into atrocious immoral conduct. Hashem responded harshly to this sinful movement and sent a severe plague killing over twenty thousand men. Yet, the totality and identity of the nation remained intact. Even after a sin of such magnitude, Hashem's love for His people was not diminished in the slightest way. These very same people continued to merit Hashem's favor and entered Eretz Yisroel with open revelations. Radak explains that although the entire nation deserved to be destroyed Hashem did not permit it. (see comment to 6:5) In light of the above we can relate to this message. Bilaam's fiendish plan could never interfere in Hashem's relationship with His people. The nations of the world could never be at the root of such developments. Although the Midianites witnessed the Jewish nation's momentary deviation even this atrocious behavior could not yield severe results. Bilaam and his followers could never be the cause of Hashem's full wrath against His people. Therefore, after Pinchos effectively silenced the sinful movement Hashem continued His relationship with His people in full. We now understand why Micha isolated this incident between Bilaam and the Jewish people when demonstrating Hashem's ultimate love for His people. In truth, Hashem's response to this serious plunge reflects the full tone of the debate. Hashem's unequivocal message to His people is that the nations can never get between Hashem and His people. Even when Hashem has serious complaints against His people such information is not for public knowledge. Hashem's incredible love for His people demands that world perspective of this be one of perfect love and appreciation. In truth, a father always remains a father during the most trying times and his love for his child is never tainted. Although he may punish his child this too is an expression of love and concern and should never be viewed in any other way. No one should ever forget that the Jewish people are Hashem's children and His boundless love and concern for them will always be there for them.

http://www.skokiekollel.org/haftorah/balak.html (3 de 4)10/03/2008 11:29:19 a.m.

Haftoras Balak

http://www.skokiekollel.org/haftorah/balak.html (4 de 4)10/03/2008 11:29:19 a.m.

Haftoras Pinchas

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS PINCHAS Yirmiyahu 1:1 This week begins a series of haftorah readings which reflect the deep feelings of the Jewish people during the final months of the year. The series opens with the moving visions of the prophets depicting the destruction of the Bais Hamikdash and concludes with a continuous dialogue between Hashem and His people expressing His strong desire to reunite with them. Our haftorah displays the prophet Yirmiyahu somewhat reluctant to accept Hashem's charge as spokesman to the Jewish nation. Yirmiyahu's concern centered around his youthful age coupled with his lack of experience in speaking to the entire nation. He realized the painful nature of the pending catastrophic events threatening the Jewish people and feared that his prophetic predictions could actually endanger his life. Hashem responded that He would personally direct Yirmiyahu and protect him from all opposing forces. Yirmiyahu then received his first prophecy which was introduced by the following words: "And Hashem sent His hand and it touched my mouth and Hashem said to me, 'Behold I've placed My words in your mouth'". These strange words indicate a uniqueness in the nature of Yirmiyahu's prophecy and reveal that Yirmiyahu, unlike other prophets, felt compelled by the words of Hashem placed in his mouth. In truth, we find that special significance is given to the prophetic status of Yirmiyahu. Our Chazal (in Yalkut Shimoni 256) take note of the specific expression the Torah uses when introducing the institution of prophecy. In Parshas Shoftim (Devorim 18, 15) Moshe says, "Hashem shall establish a prophet amongst you likened to myself." Hashem says, "I shall place My words in his mouth and he will convey to the Jewish people everything I http://www.skokiekollel.org/haftorah/pinchas.html (1 de 3)10/03/2008 11:29:49 a.m.

Haftoras Pinchas

command." Chazal reflect upon the words "likened to myself" used by the Torah when introducing the status of prophecy. They raise the question that the Torah itself states that no one ever achieved parallel status of prophecy to that of Moshe Rabbeinu. What then is meant by the words of Moshe Rabbeinu "a prophet likened to myself?" Chazal answer that Yirmiyahu's unique role as a prophet of rebuke was truly parallel to that of Moshe Rabbeinu. They draw parallel lines between the life's experiences of Moshe Rabbeinu and those of Yirmiyahu. Each served a full term of forty years and was totally responsible for the ethical conduct of the entire nation. In addition, each of them faced serious opposition from their people for the hard stand they took in defending the name of Hashem. The Mahri Kra (Yirmiyahu 1:9) adds that even the phraseology used to describe their prophecy is of the exact same nature. When referring to the prophecy of Moshe Rabbeinu the Torah states, "And I shall place My words in his mouth." This exact expression of "placing My words" is also used regarding the prophecy of Yirmiyahu. As it says, "Behold I have placed My words in your mouth." One could question the high priority that Yirmiyahu's prophecy occupies in the Torah. Why did Moshe Rabbeinu make reference to the prophet Yirmiyahu at the inception of prophecy and single him out from the other forty seven leading prophets? What was so significant about Yirmiyahu's prophecy that made it the prime focus of Moshe Rabbeinu's discussion? In search for clarification on this point it is worthwhile to research Moshe Rabbeinu's reflections on the establishment of prophecy. In Parshas Shoftim Moshe says, "Hashem will establish a prophet in response to all that you requested from Hashem at Sinai on the day you received the Torah. You said, 'I can not continue to hear the direct voice of Hashem and I will no longer perish from seeing this great fire.'" "And Hashem responded, 'I will establish a prophet likened to you and I will place My words in his mouth.'" (D'vorim 18:16).The Ramban (ad loc.) explains that the Jewish people requested that the messages of Hashem be transmitted to them through the words of prophecy. They found it too difficult to hear the Torah directly from Hashem because of the intensity of Hashem's words. They therefore accepted upon themselves to follow the messages of all the authentic prophets regardless of the severe nature of their message. Hashem, in effect, accepted the Jewish nation's request for prophecy but reserved the right to speak to them through the prophets at any time and in the strongest of terms. The Jewish people, in place of Hashem's intense and direct words, readily accepted this alternative along with its demanding conditions. We now have a clear perspective regarding Moshe Rabbeinu's hidden message to the Jews. Although the Jewish people, during Moshe's era, were fully willing to listen to his prophecy this was in place of the more intense http://www.skokiekollel.org/haftorah/pinchas.html (2 de 3)10/03/2008 11:29:49 a.m.

Haftoras Pinchas

words of Hashem ringing freshly in their ears. However in later generations after the Jews would stray far from Hashem this task would become extremely difficult. The Jewish people would be prone to silencing their prophets and restricting them from conveying their penetrating and horrifying messages. Moshe, therefore, warned them at the outset that their agreement was eternally binding and that in later years Hashem would send them a prophet whose words of rebuke would be as piercing as those of Moshe Rabbeinu himself. We can now appreciate the opening words of Yirmiyahu in which he portrayed himself to be compelled by the word of Hashem. It was the unpleasant role of Yirmiyahu to predict, in the most vivid form, the destruction of the Bais Hamikdash. These tidings were so penetrating that the Jewish people reacted to them as they did to the direct words of Hashem. Yirmiyahu sensed the intensity of his prophetic mission and felt as if Hashem Himself was speaking through him to the Jewish people. He therefore felt compelled by these words to deliver them as the clearest warning possible to the Jews. In this regard Yirmiyahu was truly likened to Moshe Rabbeinu through whom Hashem delivered His clearest messages to the people.

http://www.skokiekollel.org/haftorah/pinchas.html (3 de 3)10/03/2008 11:29:49 a.m.

Haftoras Matos-Masei

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS MATOS-MASEI Yirmiyahu 2:4 This week's haftorah continues the theme of the three weeks and introduces the month of Av. The prophet Yirmiyahu reprimands the Jewish people and reminds them, in the name of Hashem, of all of the favors they have received over the years. Hashem asks, "What wrong did your fathers find in Me that distanced them from Me and resulted in their following the empty practices of idolatry diminishing the Jews to nothingness? They didn't turn to Hashem who brought them up from Egypt and led them through the desolate dangerous desert." Hashem continues, >"And I brought them to the fertile land of Israel to partake of its fruits and goodness. But they defiled My land and disgraced My inheritance." (Yirmiyahu 2:5) Hashem faults the Jewish nation for presently rejecting Him and resorting to the shameful ways of idolatry. Hashem says, "They forsook Me, the source of the waters of life; to dig empty cisterns." But the blame wasn't limitted to the common folk, it even extended to their leaders and prophets. Hashem describes their spiritual decline in the following terms, "The Kohanim didn't revere Me and the upholders of Torah didn't publicize My name, the kings rebelled against Me and the prophets delivered false prophecy." (2: 8) This bleak picture of the Jewish people was certainly not a comforting one and almost promised immediate retribution and destruction. Yet, we discover that Hashem's response to all the above was one of concern and compassion. Hashem surprisingly responded, "Therefore I will continue to quarrel with you and even with your grandchildren." Hashem vowed to send more prophets and continue showing them and http://www.skokiekollel.org/haftorah/matos-masei.html (1 de 3)10/03/2008 11:30:15 a.m.

Haftoras Matos-Masei

their descendents the proper path. Although every attempt thus far had been unsuccessful Hashem remained determined to help His people. Hashem refused to reject them even after the numerous rejections they showed him. The present leaders were not loyal to Hashem and didn't inspire the nation to repent and follow the proper path. Perhaps the next group of leaders would be more loyal and could successfully leave their imprint on the Jewish people. Although the Jews had reduced themselves to the point of emptiness and nothingness Hashem still cared about them with deep compassion. He wouldn't leave His people until every last avenue had been exhausted and it had been determined that there was literally no more hope for them. This unbelievable degree of compassion is explained in the verses immediately preceeding this week's haftora. Hashem says, "I remember you for the kindness of your youth, the love of our initial relationship when you blindly followed Me in the desert." Even after all the offenses the Jewish people committed against Him, Hashem still remembered His initial relationship with His people. Hashem never forgets those precious years wherein He enjoyed a perfect relationship with His people. Hashem actually longs for the opportunity of returning to that relationship and will do virtually anything to restore things to their original perfection. This explains Hashem's persistance in sending prophets to the Jewish people attempting to pursuade them to return. In truth, Hashem views the Jewish people from an entirely different perspective than their present rebellious state. Hashem sees them through the visions of the past. True, they have presently gone totally astray but Hashem sees in them their perfect past as the devout people whose intimate relationship with Him directed them to follow blindly wherever they were led. Hashem therefore expresses His sincere desire that the present Jewish nation live up to His perfect vision of them, the glorious vision of the past. Through this perspective the Jewish people deserve every last chance they can to return to their glorious era. With this insight in mind we can truly appreciate the words of Chazal in Midrash Tehilim (137) which reveal Hashem's indescribable love and compassion for His people. The Midrash relates that the Prophet Yirmiyahu accompanied the Jewish people into their exile until the Euphraties River, the doorstep of Bablyonia. He then informed them that he would be leaving and returning to the segment of Jewish people left behind in the land of Israel. Suddenly there was an outburst of uncontrollable weeping from the Jewish people who realized that they were being abandoned by Yirmiyahu. He responded with the following words, "I testify in the name of Hashem that if this sincere cry would have transpired moments ago, when we were still in our homeland, the exile would never have come about," So great is Hashem's love for His people that even after all the atrocities they committed, rebelling against Hashem http://www.skokiekollel.org/haftorah/matos-masei.html (2 de 3)10/03/2008 11:30:15 a.m.

Haftoras Matos-Masei

and intentionally spiting Him, one sincere gesture from the Jewish people was all that was needed. Even one emotional outburst, sensing Hashem's rejection would have sufficed to hold back the terrible calamity they now faced. Hashem loves His people so deeply that even at the last moments He still awaited their return to Him and was prepared to call off their imminent exile. In Hashem's eyes we will always be seen through the perspective of our past, a perfect devout people ready to serve Him unconditionally. And Hashem is therefore always prepared to do anything He can to restore us to that glorious position, His perfect nation.

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Haftoras Devarim - Shabbos Chazon

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS DEVORIM - SHABBOS CHAZON Yeshaya 1:1 This week's haftorah concludes the three week series regarding the Jewish people's exile and the destruction of their Bais Hamikdash. This final reading of rebuke goes down in history as the strongest message of reprimand ever delivered to the Jewish people. The prophet Yeshaya depicts the moral conduct of the Jews to be the most corrupt and wicked since the days of Sedom and Gemorah. He declares the Jews worse than the animals, and says in the name of Hashem, "The ox knows his master and the donkey his owner's feeding tray but My nation doesn't know and doesn't even consider Me. Woe guilty people, heavy with sin, evil and corrupt children who forsook Hashem and disgraced Israel's Holy One." (1:3,4) Yeshaya continues with harsh words of chastisement, and says, "Why should you continue to be beaten if you just increase your straying? From head to toe there is no clear spot, only stabs, bruises and open wounds. But you have not treated them, not bandaged them or even softened them." (1:5,6) The prophet indicates that after all the beatings they have received the Jewish people haven't even made an attempt to rectify their faults. Yeshaya then concentrated on the Jewish service in the Bais Hamikdash and attacked them even on that count. He expressed that Hashem was displeased with their sacrifices and lacked interest in their service. Hashem says, "When you come to see Me who asked you to trample on My courtyard? Don't continue bringing useless offerings; your incense is disgusting to Me. I cannot tolerate your gatherings on Shabbos and Rosh Chodesh, and I despise your festivals and celebrations; they're too much bother for Me." (1:12,13) The Jewish people were going through the http://www.skokiekollel.org/haftorah/devarim-chazon.html (1 de 3)10/03/2008 11:30:48 a.m.

Haftoras Devarim - Shabbos Chazon

motions of Judaism but lacked any level of sincerity. They assembled in the Bais Hamikdash during the holiday seasons but did not dedicate their efforts to Hashem, rather to themselves. Hashem therefore referred to those gatherings as theirs rather than His. Even their prayers, their direct line to Hashem, were being rejected. Yeshaya said in the name of Hashem, "When you stretch out your hands in supplication I will ignore you; even when you increase your prayers I won't listen because your hands are full of blood." (1:15) These last words refer to the increasing number of murders and crimes that were taking place amongst the Jewish people, even in the Bais Hamikdash proper. Yeshaya said that Hashem had literally closed the door on His people and was not interested in seeing or hearing from them anymore. Suddenly, we discover a complete change in nature and the prophet extends the Jewish people an open invitation. Hashem says, "Please go and reconcile, if your sins are likened to scarlet they will be whitened like snow and if they are like deep red crimson they will be like white wool. If you consent and listen then you will eat the goodness of the land." (1:18,19) This seems to indicate a total reversal of direction. Moments earlier, the prophet proclaimed that Hashem had absolutely no interest in His people and despised their trampling on His property. Hashem was so angry and disgusted with them that He severed all lines of communication. And now, one passage later Hashem was prepared to brighten and whiten the Jewish people to the extent of glistening snowflakes?! The answer to this perplexing message is found in the insightful words of Chazal in explanation of a puzzling passage in Shir Hashirim. Shlomo Hamelech presents the overall status of the Jewish people shortly before their bitter exile from their homeland. They project themselves to Hashem in the following manner, "I am asleep but my heart is awake." (Shir Hashirim 5:2) Rashi (ad loc.) quotes the comment of Chazal in the Pesikta explaining the Jewish people's response. They said that they fell into a deep slumber and basically abandoned their service of Hashem but their heart, Hashem himself would always remains awake. He doesn't permit them to disappear from the scene and continuously sends them opportunities to return to Him. He consistently sends His prophets to awaken His people even from their deep comatized state. This is the hidden secret of the Jewish people's eternal existence. From the vantage point of their actions, the Jews at that time fell into a deep coma and developed the most corrupt and immoral standards conceivable. They did not demonstrate any inner interest of being with Hashem or any sincerity regarding their service to Him. But Hashem, the heart and pulse of the Jewish nation retained His interest in His people. His love for them is so great that He never gives up on them. And so, http://www.skokiekollel.org/haftorah/devarim-chazon.html (2 de 3)10/03/2008 11:30:48 a.m.

Haftoras Devarim - Shabbos Chazon

when their actions were so corrupt that they didn't even deserve "the time of day" from Hashem, He didn't forget His people. He beckoned them to reconcile their ways and informed them that He was prepared to cleanse them from all of their sins. This experience reinforces the fact that Hashem is forever waiting for His people to return. He patiently awaits that glorious moment when all of His people will finally proclaim, "You are our father and we are Your sons!" May this day come speedily in our times.

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Haftoras Va'eschanan - Shabbos Nachamu

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS VAESCHANAN - SHABBOS NACHAMU Yeshaya 40:1 This week's haftorah begins the special series of haftorah portions relating to our final redemption. In this introductory reading the prophet Yeshaya delivers Hashem's warm words of comfort to the Jewish people. After nearly two thousand years of exile the time has finally arrived for the Jewish nation to return to Hashem and to the Promised Land. The painful scars of exile, persecution, and rejection by Hashem remain fresh in the minds of the Jewish people. In addition, they find it difficult to approach Him after all their defiance and disregard for His will. Hashem therefore turns to His nation and expresses to them warm words of comfort and console. Hashem instructs the prophet Yeshaya, "Speak to the heart of Jerusalem and call her because her long term has been served and her sin has been forgiven. She has received a full measure from Hashem for all her sins." (4:2) The Jewish people find it difficult to accept that Hashem is truly interested in them. Although, the time for redemption has come they have not thoroughly cleansed themselves from all of their wrongdoings. They question, "How can they entertain the lofty ideal of establishing a perfect relationship with Hashem without having perfected their ways?" Hashem responds, "Your sins have been erased because you have suffered an abundant and full measure for them." (ibid.) The Malbim (ad loc.) explains this to mean that the harsh severity of their sufferings compensated for their incomplete steps of repentance. The Jewish people deserve their redemption after enduring and outliving their most horrifying and tragic experiences with steadfast faith in Hashem.

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Haftoras Va'eschanan - Shabbos Nachamu

During their painful exile they have consistently demonstrated their unwavering commitment to Hashem and their inseparable attachment to Him. The prophet continues, "A voice is calling from Zion clear the road of Hashem, smooth out the Land of Israel as a path for our Hashem. All valleys will be raised and all mountains levelled...and the glory of Hashem will be revealed." (40:3-5) Hashem's deep concern for His people encompasses all aspects of their return. The roads of return will be clear and smooth and Hashem will be waiting for His Jewish nation with 'open arms'. Yeshaya says, "Announcer of Zion, ascend a tall mountain; raise your voice with strength without any fear and say to the cities of Judah that their Hashem is here. " (40:2)> Yeshaya adds that no nation will stand in their way and that every power will release them from their tight hold. He states, "All nations are like nought before Hashem, they are not considered an entity to Him." (40:17) "He renders princes nothingness, the powers of the world worthless." (40:23) Yeshaya tells the Jewish people that they have nothing to fear because from Hashem's perspective nothing is standing in His way. Their redemption will be clear and perfect, an open demonstration of the hand of Hashem. Our Chazal (see Yalkut Shimoni Yeshaya 443 and Beraishis 162) share with us an important insight regarding Hashem's words of comfort. They quote the passage in Shir Hashirim wherein the Jewish people address Hashem at the time of redemption and say, "If only you, Hashem could be like a brother to me." (8:1) Chazal explain this to refer to the indescribable compassion that Yosef Hatzadik displayed towards his brothers. After all the inappropriate behavior the brothers displayed to Yosef they could never forgive themselves for their misguided actions. They therefore delivered a message to Yosef beseeching Him to forgive them and not harbor ill feelings towards them. In response to their plea, the Torah states "And Yosef comforted them and spoke to their hearts." Chazal indicate that mere words of comfort and assurance were not sufficient to allay their fears. Yosef therefore spoke to their hearts and redirected their thinking. He showed the brothers how meaningful they were to him and how their safety and prominence were key factors in Yosef's attaining and maintaining his position and glory. The Jewish people express their wish that Hashem do the same for them and act towards them as Yosef did towards his brothers. Chazal conclude that if Yosef allayed all his brothers' concerns and fears certainly Hashem will do the same for His people. When instructing His prophets to comfort the Jewish people, Hashem therefore chooses these very same words, "comfort them and speak to their hearts." Yeshaya is charged with the mission of conveying to them how significant is each and every Jewish person to Hashem. Yeshaya says about our redemption, "Hashem will lead us like a shepherd tends to his flock, gathers them in his arm, carries them in his bosom and gently leads his young ones." Yeshaya tells us that Hashem cares for every Jewish soul with individual concern as does a shepherd http://www.skokiekollel.org/haftorah/vaeschanan-nachamu.html (2 de 3)10/03/2008 11:31:15 a.m.

Haftoras Va'eschanan - Shabbos Nachamu

for his sheep. Although the Jewish people strayed so far and suffered so much Hashem still cares about them in an indescribable measure. Yeshaya beckons the Jews not to be hesitant or embarrassed to return to Hashem. Hashem cares so much for every one of them that, despite their past experiences, they will undoubtedly enjoy a most perfect relationship with Him. The haftorah concludes, "Lift your eyes heavenward and see who created them; He who brings out the myriads of stars by number and calls each one by name; .. not a single one is overlooked." In view of the above, Yeshaya's final message is quite clear. Although the myriads of stars are scattered over the vast expansion of the heavens, Hashem identifies with each one of the stars, his loyal servants by name and purpose. The Ibn Ezra explains (see Tehillim 147, 4) we should view ourselves, the Jewish people, in this same vein. Although we are scattered over the vast expansion of the earth Hashem still identifies with each and every one of us by name and purpose and eagerly awaits our personal return to Him. These are true words of comfort, spoken to the heart of Yerushalayim, which will foster a perfect relationship with Hashem. May all of the Jewish nation, mourners of Zion and Jerusalem be comforted with our final redemption soon in our days!

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Haftoras Eikev

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS EIKEV Yeshaya 49:14 This week's haftorah continues the theme of comforting the Jewish nation and presents their strong feelings prior to their redemption. The prophet Yeshaya captures their concern at that time and quotes their unfortunate expression of rejection, "Hashem has forsaken me and has forgotten Zion. (49:14)" The long, dark years of exile have allowed the Jewish people to sincerely believe that Hashem has abandoned them and will never return to Zion. There are no indications of redemption in the air and the rapid spiritual decline in those times does not project preparatory stages of the glorious era of Mashiach. Therefore, the Jewish people reluctantly conclude that the master plan has been changed and their long awaited redemption may never come to fruition. Surprisingly, Hashem responds and informs the Jewish people that they are gravely mistaken. The prophet Yeshaya quotes Hashem saying, "Can a mother ever forget her child, ceasing to have compassion for him?!" Hashem continues, "Even if she could forget, I will never forget you!" (49:15) Hashem revealed to His people that His relationship with them is an inseparable one. He truly cares for them even beyond a mother's concern for her own child and He is prepared to do everything in His power to reunite with His children. Hashem adds, "Behold I have engraved you on My palm; you walls are constantly before Me." (49:16) Hashem tells His people that, in reality, they remain His constant focus throughout the day. Hashem awaits their return with such anxiety that He has affixed them to the palm of His hand and continually views them in their final stages of redemption. Contrary to the Jewish people's opinion, Hashem never takes His mind off of them and is anxiously awaiting their http://www.skokiekollel.org/haftorah/eikev.html (1 de 3)10/03/2008 11:31:40 a.m.

Haftoras Eikev

return to Him. The prophet completes the picture and says, "Zion, lift your eyes and behold all the children returning to you...And you will ask in your heart, 'Who begot me all of these children after having been so lonely and childless?!'" (49:21) The proportions of the Jewish return will be so overwhelming that the Jewish people themselves will find it difficult to fathom their own numbers. And Yeshaya adds a most comforting dimension and says "The kings of the world will accompany your children's return and their wives will nurse your babes. They will fall to the ground out of respect for you and lick the dirt of your feet." (49:43) At the time of the redemption, the Jewish people will be so highly respected that the kings of the world will offer to be their servants and will demonstrate unprecedented signs of reverence. This is Hashem's view of His people, one that never leaves His mind. In view of this, Yeshaya shares with the Jewish people the reason why they have not merited to sense their inseparable relationship with Hashem. Hashem asks, "Why have I come and no one was there; I called and no one responded?" (50:2) Hashem indicates that He has extended Himself on numerous occasions but the Jewish people did not respond and were not even there. Our Chazal in Mesichta B'rochos (6B) share with us a penetrating insight regarding this question. They state that when Hashem brings His presence to a synagogue in anticipation of a quorum of ten and does not find a minyan present He is immediately angered by this. Hashem says, "Why have I brought My presence and no quorum was there for Me!?" (Ibid.) Chazal reveal to us a significant dimension in our relationship with Hashem. The Gemara (B'rochos 6A) informs us that when a quorum congregates for the sake of prayer Hashem's presence comes to greet them and even precedes them. Hashem's interest in being with His children is so great that He goes out to meet them and awaits their arrival to His house of worship. However, this relationship should never be abused and we should never cause Hashem to extend Himself in vain. If we fail to appreciate our opportunity we will forfeit it and even bring upon ourselves the wrath of Hashem. If we truly desire a relationship with Hashem we must do our share in it and certainly be there when He presents Himself to us. The prophet continues, "Who amongst you reveres Hashem and listens to the voice of His servant, but went in darkness without any radiance? He should trust Hashem and rely upon Him." (50:10) Chazal, (B'rochos 6B) again, reveal to us an important insight about prayer based on this passage. They explain that the prophet Yeshaya was denouncing the individual who failed to attend his daily prayer services due to a pressing personal appointment. Instead of turning to Hashem with his need and benefiting from Hashem's radiance, the person passed up the opportunity http://www.skokiekollel.org/haftorah/eikev.html (2 de 3)10/03/2008 11:31:40 a.m.

Haftoras Eikev

and opted to do things for himself. Yeshaya says, "He should have trusted Hashem and relied upon Him. "(Ibid.) Hashem truly desires to be with His people and provide them with all of their needs but they must, at least, turn to Him and recognize His kindness. If we would truly sense that Hashem is our provider we would certainly make prayer, our contact with Him, our top priority. The opportunity to be with Hashem is always available, providing we take the necessary steps to allow this association to be realized and understood. This message is quite apropos for this week's sidra, Parshas Ekev. By no coincidence the mitzva and opportunity of prayer is introduced in this week's sidra. The Torah states, "And when you will hearken to My mitzvos and serve me with all of your heart. "(D'vorim 11:13) Our Chazal explain that the 'service of the heart' refers to our turning to Hashem in sincere prayer. The Torah continues and states that if we do recognize Hashem as the true provider, "I will give your rain in its proper time and you will reap the produce of the land... and you will eat and be satisfied." (Ibid. 11:14,15) But the Torah also warns us this week not to forget our true source of provision. "Guard yourself lest you eat and are satisfied and have plenty of everything good. And you become arrogant and forget Hashem and attribute your success to your own ability." (Ibid. 8:11,17) Hashem never forgets His people but it is we who tend to forget Him. If we keep our focus on Hashem, we are guaranteed that we will merit to sense His warmth and continuous focus on us.

http://www.skokiekollel.org/haftorah/eikev.html (3 de 3)10/03/2008 11:31:40 a.m.

Haftoras Re'eh

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS RE'EH Yeshaya 54,11 This week's haftorah directs its focus towards Zion and presents her illustrious future in the time of the Jewish redemption. In the haftorah, we discover that after all the warm comforting words said to the Jewish people Zion still refused to be consoled. The prophet Yeshaya directs his words towards Zion and says in the name of Hashem, "You afflicted, stormy city who has not been comforted, behold I will lay your floors with precious stones and set your foundation with sapphire stones." (54:11) In truth, the Jewish people have already returned to the land of Israel but Zion remained unconsoled. The thousands of years that Zion lay in ruins needed to be accounted for. In the past, she had been accustomed to being the center of the world, the most beautiful sight on earth. But that wonderful respect, dignity and appreciation was taken away from her and has been withheld for such an extended period of time. Instead of her previous splendor and glory she continuously faced shame, degradation and times of despair. Zion therefore responded to Hashem and requested compensation and consolation for her long forsaken life. Hashem granted her request and told Zion that He would restore her tenfold to her original glory. In addition, Hashem pledged to establish Zion such a desirable city that even her floors and walls would be constructed from precious jewels and stones. Her physical beauty will transcend any existing structure and the city will literally sparkle and glisten. Every moment spent in Zion will be an unforgettable experience and everyone will be irresistibly attracted to her splendor and glory. The prophet adds a special dimension to this glorious era and says, "And http://www.skokiekollel.org/haftorah/reeh.html (1 de 3)10/03/2008 11:33:09 a.m.

Haftoras Re'eh

all of your children will be students of Hashem and much peace will be amongst them." (54:13) The clarity of Torah knowledge will be so readily accessible that all of the children of Zion will be regarded students of Hashem Himself. Chazal in Yalkut Shimoni (Yeshaya 479) expound upon this verse and reveal that the confusion and diversity amongst the Jewish people are the result of the present system of learning. Until the era of Mashiach one must rely upon human beings with their limited intellectual capacities to transmit the Torah from teacher to student. But in the times of Mashiach all of the children of Zion will be privileged to study Torah from the original source, Hashem Himself. The clarity that will result from such study will produce an indescribable degree of peace and harmony, everyone following the same perfect path of observance. The prophet then directs his words to the nations of the world and says, "All who are thirsty go and drink, even without pay; go and acquire wine and milk." (55:1) Chazal (Yalkut ad loc.) explain that the water stated here refers to Torah knowledge and the wine and milk refer to spiritual sustenance. The Radak develops this and says that the revelations of Hashem in the time of Mashiach will produce an indescribable thirst for knowledge. The nations of the world will be so impressed by Hashem's miracles and revelations that they will flock to Zion to study the word of Hashem. This will produce the ultimate fulfillment of the prophetic words, "For from Zion will go forth Torah." Once again Zion will be the center of Torah for the world. But this time the Torah will be appreciated even by the nations of the world who will recognize it as the absolute truth. Even the nations will experience Torah as their true source of life and will search for it as one searches for his bread and water. And to complete the picture, Yeshaya foretells, "Behold nations that never knew you will run and become your servants because the glory of Hashem shines upon you "(55:5) With this, Zion will finally be consoled. She has been promised to return to her original splendor. She has been promised to become the most desirable spot on the face of the earth. Her students will be privileged to study directly from Hashem. She'll serve as the center of Torah for the entire world, nations of the world included. And finally she'll even attract the nations to flock to her and display total subservience to the glory of Hashem which will permanently rest in her midst. Her lonely forsaken life is over forever and in its place she will now enjoy the glorious future of being the most desirable site on earth.

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Haftoras Shoftim

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS SHOFTIM Yeshaya 51:12 This week's haftorah reveals to us another impressive dimension of our final redemption. In the name of Hashem, the prophet Yeshaya informed the Jewish people, "I Myself am your consoler. Why do you, so dignified, fear a mortal being? You have forgotten Hashem your creator who spreads the heavens and establishes the land." (51:12) The Jewish people were told that Hashem will personally bring them comfort and console. Yeshaya continues and says, "And I am your Hashem....who protects you in exile to firmly establish you and say to the inhabitants of Zion, 'You are My people.'" These statements indicate that there is some hesitation on the part of the Jewish nation regarding their return to Zion. There seems to be an insecurity in the minds of the Jewish people concerning the permanence of their return. The Jewish people have already gone through the process of exile and return but their return was short-lived. They therefore turned to Hashem and requested a guarantee that, this time, their return would be a permanent one. Hashem responded that He would personally bring them back to Zion and that there was no basis for their fears. The Midrash (Yalkut Shimoni 474) explains this dialogue with the following parable. Rav Abba in the name of Reish Lakish told that this is likened to a king who became enraged with his queen. He was so disturbed over her behavior that he totally rejected her and sent her away from his palace. After a period of time he reconsidered and desired to reunite with her. He informed her of his intentions and she responded to him that she would consent to return only if he doubled the amount of her kesubah (marriage financial agreement). In this same manner we can http://www.skokiekollel.org/haftorah/shoftim.html (1 de 3)10/03/2008 11:33:33 a.m.

Haftoras Shoftim

appreciate the Jewish people's predicament. Hashem's initial relationship was established through the ten commandments wherein Hashem said, "'I' am your Hashem." This relationship proved, from the Jewish people's side, to be an imperfect one and after they severely strayed from the proper path Hashem rejected them and exiled them from Zion. Now that Hashem requested their return He found it appropriate to double His relationship and announced, "'I Myself' will console you." In response to this, the Jewish people readily accept Hashem's offer and will finally consent to return to Zion. The indescribable dimensions of Hashem's offer are presented to us at the closing of the haftorah. Yeshaya says, "How beautiful is the sight on the mountain of the announcer projecting peace; announcing goodness; announcing salvation and saying to Zion, "Your Hashem has come to reign .... the sound of your onlookers raising their voice in unison and singing, for with perfect vision they will behold Hashem's return to Zion." The Yalkut Shimoni (428) explains these passages and tells us that in our days it is virtually impossible to "view" Hashem's presence with perfect vision. Even when one merits the unique experience of "viewing" Hashem's presence it is with heavy ramifications and one is severely weakened by it. The Baal Haturim (Bamidbar 14:14) cites this understanding in reference to the Jewish nation's experience at Mount Sinai. Although they did merit to directly "view" Hashem's presence when He said, "I am your Hashem'"> their experience was overwhelming and required that they be miraculously revived after passing out. (see Shabbos 88b) However, in the era of Mashiach the Jewish people's spiritual capacity will be greatly increased and they will be capable of viewing Hashem's presence with total clarity and even merit through it eternal life. The Yalkut explains that this is what Yeshaya meant when he said,> "For with perfect vision they will behold Hashem's return to Zion." Hashem's involvement during His return will be such a tangible experience that the Jewish people will actually merit to "view" His presence with perfect clarity. In Yeshaya's actual words this is described in the following manner, >"They will view Hashem 'eye to eye'." We now return to the parable of Raish Lakish and gain true insight into the era of Mashiach. In the past, the Jewish people experienced a very elevated relationship with Hashem and merited to directly "view" His presence when He said, "'I am your Hashem" However this revelation was far beyond their spiritual capacity and it did not produce everlasting results. Although they "saw" Hashem with clarity they strayed from His mitzvos and followed strange ideals and false deities. They therefore responded, "What will guarantee that they will not repeat their failings again?" Hashem answered, "'I Myself' will redeem you." This time the Jewish people will merit a perfect relationship with Hashem. In response to their concern Hashem promised to double their spiritual capacity http://www.skokiekollel.org/haftorah/shoftim.html (2 de 3)10/03/2008 11:33:33 a.m.

Haftoras Shoftim

thereby enabling them to truly "view" His presence without difficulty. Now that they will "see" Hashem "eye to eye" they will merit to establish a perfect relationship with Him and continue from there into the world of eternity. Oh! May we merit to see that day!

http://www.skokiekollel.org/haftorah/shoftim.html (3 de 3)10/03/2008 11:33:33 a.m.

Haftoras Ki Seitzei

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS KI SEITZEI Yeshaya 54:1 This week's haftorah reveals Hashem's indescribable love for the Jewish people. Finally, after their long troublesome exile, the Jewish nation will be granted permission to return to Eretz Yisroel. Appropriately, we find the prophet Yeshaya inviting Yerushalayim to rejoice over the ingathering of her exiles. Yeshaya says, "Rejoice barren city who never expected such an overwhelming influx within your walls... Broaden your tent area and extend your annexes without interruption...Because you will break through on the east and west and your children will inherit the cities of the nations and settle the desolate areas." The dimensions of the Jewish return will be so massive that Eretz Yisroel won't be capable of containing it. The city of Yerushalayim will overflow from her new inhabitants and the surrounding areas will be rapidly filled to capacity. The entire Judean hills will be saturated with newly sprouting neighborhoods but the Jewish influx will continue to grow. The newly arrived Jewish people will reclaim their possession of the entire land of Israel and settle therein but even these newly provided quarters will not suffice. The return will be so encompassing that Zion will truly wonder in bewilderment from where did all of their people emerge. But the kindness of Hashem won't end there. The prophet continues to describe the setting of the future... Yeshaya tells the Jewish people not to fear or be embarrassed because their shameful past will never be remembered. Hashem says, "I forsook you for a brief moment and I will gather you in with great compassion." Hashem continues, "With mild anger I concealed My countenance from you and with everlasting kindness I will have mercy upon you." These passages reflect a concern http://www.skokiekollel.org/haftorah/kiseitzei.html (1 de 3)10/03/2008 11:33:56 a.m.

Haftoras Ki Seitzei

the Jewish people share over their dark and rebellious past. They hesitate to return to Hashem because their previous wrongdoings are still fresh in their minds. They cannot imagine bonding with Hashem in perfect unity, considering how unfair they were to Him in the past. Hashem responds that they should not fear or be embarrassed because no trace will remain of their earlier paths. His goodness will be so encompassing that it will be virtually impossible to remember or even relate to their earlier experiences. They will develop such closeness to Hashem that they will be totally incapable of imagining what it was like without Him. How could they have ever appreciated life without their constant association and perfect relationship with Hashem?! The prophet continues and reveals to us the merit through which the Jewish people will deserve this unbelievable experience. Yeshaya says in the name of Hashem, "For the mountains may move and the hills may sway but My kindness will never leave you and My covenant of peace will never be swayed." In explanation of these words, our Chazal in Yalkut Shimoni (477) share with us a beautiful perspective. They explain that the mountains mentioned here refer to the firm and sound merits of the Patriarchs and the hills refer to those of the Matriarchs. Although the Jewish nation continuously draws upon these merits, owing its basic existence to them, at times, even these merits can not intervene on behalf of the Jewish people. They have strayed so far from the proper course that they cease to identify with the ways of the Patriarchs. During such times, Hashem can not view the Jewish people as children of their glorious forefathers and these merits can not influence Him regarding His sinful people. Yeshaya tells us that in those difficult moments we should cleave to acts of loving kindness. In return, Hashem promises us His loving kindness in the indescribable proportions mentioned herein. With this insight of Chazal we can now comprehend the unbelievable era awaiting the Jewish nation. The Malbim (ad loc.) explains that, by nature, the virtue of kindness is boundless. Unlike goodness expressed within compassion or mercy, which is limited to the recipient's worthiness, kindness is without calculation or computation. In essence, when Hashem deems it appropriate to shower His kindness upon someone, by definition it is everlasting and unlimited. This, incidentally is the deeper meaning of Dovid Hamelech's words in Tehillim, "For His kindness is everlasting." Therefore, when the Jewish people will finally deserve Hashem's full expression of kindness, it will be experienced in boundless proportions. However, the Jewish people must conduct themselves in a very special manner to qualify for such kindness. Therefore, Yeshaya offers them an inside tip and advises them to cleave to lovingkindness. At the end of time, when we will totally commit ourselves to bringing benefit to others, Hashem will reciprocate in that same manner. If we will provide for others above and beyond expectation and unsolicited, Hashem will do the same. http://www.skokiekollel.org/haftorah/kiseitzei.html (2 de 3)10/03/2008 11:33:56 a.m.

Haftoras Ki Seitzei

We now realize that our acts of loving kindness, which are by definition, beyond our call of duty, are the keys to our glorious future. Such acts are not subject to calculations and computations and are the true expression of our bondless concern for others. Therefore, Hashem will respond with His acts of loving kindness and shower us with His boundless and everlasting kindness in His indescribable proportions.

http://www.skokiekollel.org/haftorah/kiseitzei.html (3 de 3)10/03/2008 11:33:56 a.m.

Haftoras Ki Savo

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS KI SAVO Yeshaya 60:1 This week's haftorah brings us to the final dimensions of the consolation of the Jewish people. The prophet Yeshaya shares with us a glimpse into the glorious era of Mashiach and reveals Hashem's indescribable sensitivity towards His chosen nation. Yeshaya begins, "Rise and project your light, because the radiance of Hashem shines upon you." (60:1) In the days of Mashiach, the Jewish people will be privileged to reflect the light of Hashem unto the nations of the world. Yeshaya continues, "The nations will walk with your light and the kings to the brilliance of your radiance. Lift your eyes and see all of them coming to you; your sons will come from afar and your daughters will be accompanied by the kings of the world." (60:3-5) The darkness and confusion which continuously plague society will finally be lifted and the entire world, nations included, will come to Jerusalem in streams to discover the truths of Hashem and His Torah. Instead of the all too familiar sight of the Jewish people being forced into exile the tables will now be turned. Not only will the nations release the Jewish people and allow them their return to Israel, they will personally escort the Jewish people back to their homeland. And to complete the process, the nations will display personal interest in the Jewish people's traditions and homeland and will flock to Israel in appreciation for all that the Jewish people represent. The influx will be so overwhelming that the Jewish people will wonder if they are imagining these sights or if, in truth, the world has made a full turnabout. The prophet continues, "Their multitudes of camels will cover your streets...Everyone will come from Sh'va carrying gold and incense. All the choice sheep of Kedar will gather to you .... to be offered on My altar and http://www.skokiekollel.org/haftorah/kisavo.html (1 de 3)10/03/2008 11:35:37 a.m.

Haftoras Ki Savo

accepted with desire." (60: 6, 7) The nations of the world will sincerely appreciate the value of service to Hashem and will continuously approach Him with their abundance of sacrifices. Instead of their ruthless campaign over the past thousands of years to destroy and secure the destruction of the Bais Hamikdash they will finally realize its spiritual significance and will utilize it to capacity. The prophet adds, "And foreign nations will build your walls and their kings will contribute the funds." (60:10) Even the demolished walls of Israel's cities will be rebuilt by her oppressors, nations who previously acted so foreign to the Jewish people. Hashem explains the reason for this unexpected reversal and says, "For in My anger I smote you and with My desire I will have compassion for you." (60:10) Needless to say, the experiences of the Jewish people are unparalleled by any other nation. Their extent of decline, persecution and tragedy covers the pages of world history with awesome proportions. This is because they, and only they, are the direct subject of Hashem's disturbance and anger. Unlike the nations of the world who are generally ignored by Hashem the Jewish people are in His constant focus. But this is only the first part of the story. Because, in these very same proportions the Jewish people are, and will be, the direct subject of Hashem's concern and compassion (see Metzudos Dovid). Therefore Hashem pledged to reverse the Jewish people's unpleasant past and replace it with their glorious future. Hashem committed to undo all of His people's negative experiences and to replace them with indescribable positive ones. The Jewish nation has not forgotten their pain and shame of exile and this feeling must be rectified. Hashem, therefore, informs them that their return from exile will be through none other than those very same nations who were responsible for the Jewish exile. They will personally escort the Jews back to their homeland with dignity and respect, and will actually anticipate with glee the special opportunity of joining the Jews in the land of Israel. Regarding this, Yeshaya says, "And the sons of your past oppressors shall humbly walk to you and all of your previous scorners shall prostrate themselves before you." (60:14) In fact, as we cited earlier, these very same nations and sovereigns who previously labored so diligently to tear down the walls of Israel will now personally rebuild them. The prophet completes the picture and states in the name of Hashem, "In place of copper I will bring gold, in place of steel I will bring silver. I will convert your previous tax collectors into peaceful acquaintances and your oppressors into charitable associates." (60:17) Hashem's compassion for His people knows no bounds and demands that even their financial oppression must be rectified. Therefore in place of the oppressors' unwarranted tax collections from the Jewish people, these same oppressors will offer the Jews an abundance of personal monetary gifts. http://www.skokiekollel.org/haftorah/kisavo.html (2 de 3)10/03/2008 11:35:37 a.m.

Haftoras Ki Savo

All the stolen Jewish wealth will be graciously returned tenfold and in addition these same collectors will generously contribute considerable financial resources to the Jewish people. (see Radak, Malbim) The sum total of Hashems restoration plan for the Jewish people is described by Yeshaya in the following verse, "Instead of your previous status, forsaken and despised I shall establish you the majesty of the world, the joy for all generations." (60:15)

http://www.skokiekollel.org/haftorah/kisavo.html (3 de 3)10/03/2008 11:35:37 a.m.

Haftoras Netzavim - Vayeilech

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS NETZAVIM - VAYEILECH Yeshaya 61:10 This week's haftorah marks the climax of a seven week series of reflection on Jewish redemption. In this final presentation Hashem announces His personal return to the Jewish people. Now that every other dimension of redemption is in place the time has finally arrived for Hashem to rest His Divine Presence amongst His people. Eretz Yisroel has been revived, Yerushalayim has been rebuilt, the exiles have returned en masse, but the ultimate objective has yet to be seen. In response to this, the prophet Yeshaya quotes the Jewish people saying, "I will be gladdened by Hashem, My soul will rejoice over My G-d." (61,10) Chazal in Yalkut Shimoni (505) view the Jewish people's response to be specifically related to the return of Hashem to Yerushalayim. The Jewish people respond to all the magnificent prophecies of their glorious future and proclaim that their true source of happiness is but one, the return of Hashem to His beloved people. They sorely long for the privilege of sensing the presence of Hashem amongst them and feeling the closeness and love He has for His people. They resolve that they will be gladdened and happy only through His return to them. The prophet continues and describes the proportions of this return and the extent of Hashem's cherished relationship. "No longer will you be referred to as forsaken because about you it shall be proclaimed, 'My desire is in you'." (62, 4) Hashem pledges to fully identify with His people and to display His true desire in them. His relationship with them will be so encompassing and evident that a newly gained identity will be conveyed upon the Jewish people, "Hashem's desirable one". But a worry crosses the minds of the Jewish nation concerning the nature of their http://www.skokiekollel.org/haftorah/netzavim-vayeilech.html (1 de 3)10/03/2008 11:36:01 a.m.

Haftoras Netzavim - Vayeilech

forthcoming relationship. After all, weren't they previously associated with Hashem in similar proportions before being rejected by Him? If so, they reason that although Hashem will truly return to them it will only feel to them like a remarriage. Their long awaited association will have a nostalgic air to it and won't bring them the true happiness they seek. The prophet responds and reveals to them the indescribable proportions of their new relationship. Yeshaya says, "Hashem will rejoice over you like a groom over His bride." (62, 5) The Radak explains that Hashem's return to the Jewish people will possess all the freshness and novelty of a groom to his bride. Their relationship represents the epitome of happiness and appreciation as they begin forging their eternal bond with love and respect. In this same manner Hashem's newly founded relationship with His people will possess similar qualities. It will be so complete and perfect that it won't leave room for reflections upon their past. The happiness and fulfillment that they will experience will be so encompassing that it will feel like a fresh start, a relationship never experienced before. The Radak adds an indescribable dimension to this relationship and explains that this sense of newness will actually continue forever. Instead of becoming stale and stagnant their relationship with Hashem will always be one of growth and development and will constantly bring them to greater heights. Each newly gained level of closeness will be so precious and dear to them that it will be regarded as a completely new relationship replete with all of its sensation and appreciation. But the most impressive factor of all is that the above description is not only our feelings towards Hashem but is, in truth, Hashem's feelings towards us. The prophet says that Hashem Himself will forever rejoice over us with the sensation of a groom over His newly acquired bride. From this we discover that Hashem's feelings towards His people are literally boundless. Even after all the straying we have done, Hashem still desires to unite with us in the proportions described above. He desires to erase the past and establish a perfectly new relationship, so perfect and new that it will continuously produce the heightened emotions of a bride and groom for eternity. These emotions are, in truth the hidden message behind the tefillin which we don each day. As we wrap the tefillin strap around our finger we recite special passages expressing our betrothal to Hashem. This experience represents our placing the wedding ring of Hashem on our finger, portraying our perfect relationship with Him. But our Chazal (see Brochos 6a) inform us that Hashem also wears tefillin. In proof of this they cite a passage in this week's haftorah which states, "Hashem swears by His right and by the strength of His arm." (62, 8) Chazal explain that the words, "the strength of His arm" refer to the tefillin worn on the left arm. The Maharsha expounds upon this concept and explains that Hashem http://www.skokiekollel.org/haftorah/netzavim-vayeilech.html (2 de 3)10/03/2008 11:36:01 a.m.

Haftoras Netzavim - Vayeilech

actually binds Himself to the Jewish people. Hashem's tefillin, like ours, represent devotion and commitment, His commitment to His beloved people. Hashem cherishes His relationship with us and as an expression of His commitment to us, He also wears a betrothal band. Eventually our boundless love for Hashem will find its expression together with Hashem's boundless love for us and together we will enjoy this indescribable relationship forever and forever.

http://www.skokiekollel.org/haftorah/netzavim-vayeilech.html (3 de 3)10/03/2008 11:36:01 a.m.

Haftoras Vayeilech - Shabbos Shuva

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS VAYEILECH - SHABBOS SHUVA Hoshea 14: 2 - 10; Yoel 2: 11-27; Micha 7: 18-20 This week's haftorah quite appropriately focuses on teshuvah repentance. In the previous verses, the prophet Hoshea strongly rebukes the Jewish people for straying after practices of idolatry. He predicts terrible tragedies for the Jewish nation because of their atrocious behavior towards Hashem. Hoshea concludes his harsh words by saying, "Shomron will be put to shame because she rebelled against Hashem; they will fall by the sword with her sucklings and pregnant women split open." (14:1) But, Hoshea then invites the Jewish people to return and promises them in return all the blessings of Hashem. Hoshea quotes Hashem saying, "I will heal them from their rebelliousness and love them through My generosity because My anger has turned away from them." (14:6) Metzudos Dovid sees in this passage the revelation of one of Hashem's unbelievable merciful attributes. Although the Jewish nation had been heavily involved in sin, one act of repentance would undo all wrong. The prophet describes the process of repentance in the following words, "Take along words and return to Hashem, say to Him 'Remove all sin and grab hold of goodness and we will replace bullocks with our lips of confession.' (14:3) Hoshea says that Hashem requires one act of them, confession. Repentance for them means a sincere statement of recognition that they have strayed and will not continue doing so. One statement which reflects a sincere desire for Hashem to remove sinful practices from them will fulfil all requirements. But, Hashem adds an unbelievable dimension to this and concludes, "I will love them out of generosity." 'This', says Metzudos, indicates http://www.skokiekollel.org/haftorah/vayeilech-shuva.html (1 de 3)10/03/2008 11:36:32 a.m.

Haftoras Vayeilech - Shabbos Shuva

Hashem's commitment to completely erase their wrong from His mind. Once they repent with sincerity, their past is non-existent. Furthermore, Hashem will increase His love for them in proportions that were never seen before. Although they have no new good track record to show, Hashem accepts their pledge and responds with perfect faith, showering them with love. This mirrors the beautiful words of Rambam regarding one's relationship with Hashem after repenting. Rambam says, "How great is the merit of repentance! Yesterday one was separated from Hashem and today, after repenting, one merits to cleave to the Divine Presence. Today, one does Mitzvos which are pleasantly and happily accepted and Hashem even craves for them!" (Hilchos Teshuva 7:7) However, Rambam adds a significant requirement to the Teshuva process. In addition to ones regret over sin and his conviction never to repeat such acts, one must bring Hashem to testify to the sincerity of this conviction. (Hilchos Teshuva 2:2) Apparently, even the Teshuva process can have different degrees of commitment but we are required to make our statement with perfect sincerity. During our confession we must feel from the bottom of our heart - that we will not return to our shameful, sinful ways. The extent of this is reflected through our willingness to look Hashem "straight in the face" and declare to Him our sincere commitment. The source of Rambam's words is our haftorah wherein it states, "Take with you words of repentance and say to Hashem.. we will never again declare a status of deity to our hands' craftwork." (14:4) Yes, true repentance includes an affirmative statement directly to Hashem that we will never return to our sinful ways. (see commentary to Kesef Mishna to Rambam ibid.) The Jewish people had been involved in serious levels of idolatry and their repentance included an affirmation said directly to Hashem that they would never repeat that sin.Meirei in his masterful work on repentance sensitizes us to the realistic demand this places upon us. Using the analogy of a beautiful garden now covered by weeds, Meirei warns us of a potential shortcoming in the Teshuva process. In order to clear the garden of the weeds, the uneducated gardener removed every one of them by mowing them down to ground level. For a few weeks his fields was cured of its problem. However, shortly thereafter, the weeds began reappearing. Upon consultation he discovered that weed removal required uprooting the weeds from their source and not merely cutting away their exposed section. In this same manner one must search deeply into his heart to determine the source of his wrongdoing. Then, and only then, can he say with some degree of sincerity that he will do his utmost to secure that his wrongful actions will never be repeated. This idea is alluded to by the commentary of Nachmanides in this week's parsha (Devarim 31:21) In upcoming Parshas Ha'azeinu, the Torah http://www.skokiekollel.org/haftorah/vayeilech-shuva.html (2 de 3)10/03/2008 11:36:32 a.m.

Haftoras Vayeilech - Shabbos Shuva

foretells that the Jewish people will engage themselves in very sinful practices and Hashem will respond in very serious measures. Eventually Hashem will redeem His people and bring the world to its perfect state. Nachmanides questions the nature of such prophecy. Generally, the Torah predicts that misfortune will follow if the Jewish people act in sinful ways and blessing if they act in a proper way. We never find the Torah stating as a fact that the Jewish people will definitely follow a sinful course. How then can the Torah make this prediction here? Nachmanides responds with an insightful comment to this week's parsha. Hashem says, "Because I know what your evil inclination does today before I bring you into the promised land." (ad loc.) Nachmanides sees in this passage the answer to his puzzling question. He explains that the exposure of the Jewish people's imperfect conduct thus far is a clear indication of their future actions. The inception of the Jewish people is happening now and all imperfections in their character will inevitably expose themselves in the future. Although no specific generation will necessarily fall into sin, sinfulness will inevitably occur at some point. In essence, an imperfect seed cannot produce a perfect tree. These ten days of repentance are the incubating period for all our actions during the year. The basic nature we possess now will inevitably expose itself throughout the year. Viewing character traits as the root of all our actions it is imperative that we address these traits and direct them towards perfection. (see Vilna Gaon on Mishle) If we attack the problem at its root, we stand a fighting chance to rectify it in the future. Only with this approach can we readily bring Hashem to testify to our sincerity of rectifying our sinful ways. When He gazes into our souls He will now see the purity of intent in them with a sincere commitment to follow a perfect path. Such repentance is readily accepted by our merciful Creator and, in response to this sincere pledge, Hashem erases the past and pleasantly accepts our service and even craves for it! May we merit to attain this level of sincerity which ultimately yielding Hashem's desire and interest in all of our service.

http://www.skokiekollel.org/haftorah/vayeilech-shuva.html (3 de 3)10/03/2008 11:36:32 a.m.

Know Your Haftorahs

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Haftoras Parshas Shekalim

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS Shekalim Kings II, 12 This week's haftorah, read in conjunction with Parshas Sh'kalim, deals with the collection of funds for the Bais Hamikdash. Before King Yehoash's reign, the Bais Hamikdash was seriously neglected and much repair work was necessary to restore it to its original splendor. When the righteous King Yehoash came into power he immediately instructed the kohanim to collect the nescessary funds. After their unsuccessful attempt in achieving this goal he personally spearheaded the collection and received an overwhelming response. The reason for this terrible neglect is explained in Divrei Hayomim (2:23) wherein the wicked Queen Atalya and her sons are blamed for the deteriorated condition of the Bais Hamikdash. The royal family severely mistreated the holiest structure in the world by carelessly roaming inside it, bringing much damage to its interior walls and structure. Although the Jewish people consistently donated funds to repair the Bais Hamikdash the wicked sovereign repeatedly misappropriated them. Instead of using them for the Bais Hamikdash she channeled them to further her idolatrous practices. After the pious Yehoash came to power he removed idolatry from the royal family and faithfully applied the collected funds to their intended usage. After many years of neglect the Bais Hamikdash was finally restored to its previous glory. The pattern in this haftorah is reminiscent of the Jewish people's formative stages as a nation. This week's maftir reading alludes to the Jewish people's comeback after abusing their financial resources, resulting in their most shameful plunge in history. (see Daas Z'kainim http://www.skokiekollel.org/haftorah/shekalim.html (1 de 3)10/03/2008 12:50:24 p.m.

Haftoras Parshas Shekalim

S'hmos 30:13). Moments before the Jewish people miraculously left Egypt Hashem rewarded them with abundant wealth. Hashem effected a change of heart in the ruthless Egyptian slave drivers and they generously showered the Jewish people with gifts and wealth. However, the Jewish people did not properly appreciate Hashem's unbelievable favor and became influenced by their newly gained wealth and power. During very trying and desperate moments their newly gained sense of control heavily influenced them. Instead of turning to Hashem for assistance they applied their wealth and golden ornaments towards securing their own destiny and produced the Golden Calf. Hashem severely responded to this grave offense and the Jewish people sincerely repented to Hashem. Hashem then granted them opportunity to rectify their sin by inviting them to participate in the erection of the Mishkan. They learned their lesson well and generously applied their money to a most appropriate cause, the construction of Hashem's magnificent sanctuary. Hashem recognized their new approach to wealth and its potential good and deemed them worthy of His Divine Presence for the next thousand years. The reading of Parshas Sh'kalim and its accompanying haftorah are a most befitting introduction to our month of Adar. We read in Megillas Esther (3:9), that the wicked Haman offered the king an impressive ten thousand silver blocks in attampt to purchase the Jewish people from the wicked King Achashveirosh. Haman intended to use his wealth to influence the king to grant him permission to destroy the entire Jewish nation. However, Chazal teach us that Haman's efforts were preempted by the the Jewish people's annual donation during the month of Adar to the Bais Hamikdash. By no coincidence, Hashem instructed the Jewish people to annually donate this exact sum -ten thousand silver blocks - to His treasury for sacrifices in the Bais Hamikdash. Hashem said, "Let the Jewish nation's sacrificial donation of ten thousand blocks preempt Haman's attempt to influence the king with his ten thousand blocks" (see Mesichta Megilla 13b). The meaning of this seems to be that the Jewish people's annual donation demonstrated their proper understanding of wealth and its power. They allocated their wealth to the most worthy of causes and eagerly donated annually - without fail - ten thousand blocks of silver to Hashem and the Bais Hamikdash. This perfect approach to wealth and its positive values protected them from Haman's financial influence on the king. The Jewish people understood the true value of wealth and were not personally influenced by its potential ills. Therefore, they were not subject to Haman's financial influence and his powerful seductive approach to the king could not determine their fate. Eventually, the king would and did see through Haman's madness for power and all Haman's power and financial influence were of no avail. This is the lesson of Parshas Sh'kalim and with this thought we usher in http://www.skokiekollel.org/haftorah/shekalim.html (2 de 3)10/03/2008 12:50:24 p.m.

Haftoras Parshas Shekalim

the month of Adar. Parshas Sh'kalim reminds us of the significant effect money can have when allocated in the proper ways. The Bais Hamikdash was restored to its original splendor through appropriately directed funds. The Jewish people's generosity assisted in bringing them atonement for their gravest sin in history. And through charitable donations they merited the miracle of Purim and defeated their most powerful enemy replete with funds to fulfill all of his heart's desire. This timely insight sheds a colorful light on the unique mitzvos of Purim. Unlike any other holiday, Purim focuses on this dimension of generositygiving to and sharing with all. Purim demands us to part with our money for numerous constructive causes; Machtzis Hashekel, Matanos L'evyonim and Mishloach Manos. Our eagerness to fulfill these mitzvos demonstrates our true appreciation for wealth and our proper understanding of what its use should be. We display on Purim the supreme quality of generosity as the hallmark of the Jewish people thereby reminding ourselves of a significant dimension of Purim. Our Purim generosity guarantees us,once again, that no foreign power will effect us through its financial influence. Finally, we reassure ourselves through this merit of generosity that we will reunite with Hashem and witness the rebuilding of the Bais Hamikdash and the return of His Divine Presence to Israel.

http://www.skokiekollel.org/haftorah/shekalim.html (3 de 3)10/03/2008 12:50:24 p.m.

Haftoras Zachor

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS ZACHOR Shmuel I 15:2 This week's haftorah, read in conjunction with Parshas Zachor, relates to Hashem's charge to Shaul Hamelech to destroy the entire nation of Amalek. The time had finally arrived to repay our archenemy, in full, for all the torture and indignation he brought unto us. Shaul Hamelech successfully fulfilled his command, for the most part, and annihilated the nation of Amalek save one soul, the Amalekite King, Agag. Shaul also destroyed almost all the animals but acquiesced in the Jewish nation's request and spared choice sheep for sacrificial purposes. The prophet Shmuel was immediately summoned to reprimand Shaul and inform him of the severity of his failings. Shmuel told him that this offense would cost him the kingdom and that his successor had already been chosen. Shmuel proceeded and summoned Agag to be executed in a most gruesome way. But Shmuel's response came after Agag had remained alive for one complete day. The Talmud teaches us that the Amalekite king managed to take full advantage of Shaul's error. In a most unpredictable set of events Agag utilized his last hours of life in attempt to procure the nation of Amalek. His attempt proved quite successful and, against all odds, the entire nation of Amalek was reborn. A reversal of such proportions suggests that it was now the master plan of Hashem for Amalek to remain. Although only moments earlier Hashem decreed Amalek's total destruction this privilege could no longer be granted the Jewish people. Their recent error warranted that Amalek, the father of anti-Semitism, must continue to exist. In order to appreciate this development it is important to discover http://www.skokiekollel.org/haftorah/zachor.html (1 de 2)10/03/2008 12:51:10 p.m.

Haftoras Zachor

Hashem's purpose for Amalek and what benefit, if any, he brings to mankind. For this, we refer to the Jewish people's initial encounter with Amalek and the strategy used in defeating him. The Torah states, "And when Moshe raised his hand the Jewish people overpowered Amalek and when Moshe lowered his hand Amalek overpowered the Jews." (Shmos 17:11) From these words it seems that the success and defeat of the Jewish people depended heavily on the position of Moshe Rabbeinu's hand?! The Mishna in Tractate Rosh Hashana (chapter 3) raises this problem and answers that Moshe Rabbeinu's hand served as a vehicle and gauge for the Jewish people's devotion.

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Haftoras Parshas Parah

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS PARAH Yechezkel 36:16 This week's haftorah which we read in conjunction with Parshas Parah, predicts the Jewish people's ultimate state of spiritual purity. The prophet Yechezkel addresses the Jewish nation and says in the name of Hashem, "I will sprinkle pure waters upon you and you will be cleansed from all your impurities and repulsiveness." (36:25) These words refer to our final stages of purification wherein we will be totally cleansed from sin. Yechezkel compares this purification to a purification process from spiritual uncleanliness. Careful analysis of this will reveal a significant dimension of this purity. Instead of comparing this purification to the traditional immersion process the prophet compares it to the waters of the red heifer. This particular procedure was reserved for one who came in contact with a corpse. Such contact transmitted severe ritual uncleanliness which required a unique purification process for its removal. This particular comparison suggests a corollary between one's association with sin and association with death. Apparently, our spiritual state of purity from sin is likened to the ritual state of purity from death. In order to appreciate this similarity it is necessary to examine the unique nature of the red heifer service. In this week's maftir portion we read about the sacrificial service of the red heifer and its unique details and regulations. This sacrifice was limited to a perfectly red cow which had never worn a yoke. Unlike all sacrifices the slaughtering of the heifer took place outside the walls of the Bais Hamikdash. The blood was not offered on the Temple alter but instead on Mount Olives facing the Temple. The entire heifer was burned and the ashes were mixed with spring water yielding the ritual mixture. This mixture was then sprinkled on all who http://www.skokiekollel.org/haftorah/parah.html (1 de 3)10/03/2008 12:51:44 p.m.

Haftoras Parshas Parah

came in contact with a corpse and ritual purity was achieved. Our Chazal (see Rashi to Bamidbar 19:2 II) comment on the unusual nature of this sacrifice and reveal that it atoned for the sin of the golden calf. The redness of the cow reflected the redness of sin and the lack of yoke represented the Jewish people's lack of recognition of Hashem's sovereignty. The sacrifice itself was repeated whenever a new supply of ashes was necessary indicating the necessity for constant atonement from this grave sin. The above insight reveals that purification from death can only be achieved through atonement for the sin of the golden calf. It stands to reason therefore that ritual impurity generated by death is directly related to the spiritual impurity caused by the golden calf. Apparently the spiritual impact of this sin was so powerful that it created an ongoing effect on the ritual purity status of every Jew. This intriguing phenomenon can be understood through the profound words of Chazal in Mesichta Avoda Zara (5a). The Talmud teaches us that when the Jewish people received the Torah at Har Sinai they were released from the curse of mortality and became eternal beings. Their superhuman commitment and love for Hashem was so intense that it actually transformed their physical being into a semi spiritual one. During those elevated days, their bodies corresponded with their spiritual drives and contributed to their perfect service of Hashem. Even the cravings and urges of the body translated into perfect spiritual pursuits which elevated the Jewish people beyond our human comprehension. However, as the Talmud informs us, this experience was unfortunately short-lived. After forty days of this semi-spiritual state the Jewish people succumbed to fear and anxiety. They reacted to their erroneous perception that their illustrious leader, Moshe Rabbeinu would never return and desperately sought a new lifeline to Hashem. This unwarranted panic unfortunately developed into the shameful sin of the golden calf. Through this plunge they weakened their association to Hashem and thus returned to their original physical state. In retrospect, it was the grave sin of the golden calf which returned the curse of mortality to the Jewish people. From this point onward they would always remain in a physical state and bear the shame of their sin. We now return to the ritual sprinkling process and to the sacrifice of the red heifer. The Sefer Hachinuch (Mitzva 263) shares with us why association with death produces ritual uncleanliness. He explains that when one passes away and his soul leaves the body nothing remains behind besides a physical shell. Now, barren of any trace of spirituality the body reflects the image of vanity. It now represents all one's earthly urges and cravings and identifies with all his sinful practices of life.

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Haftoras Parshas Parah

When one comes in contact with this vain, sinful entity a degree of spiritual impurity is transmitted. As we have now discovered, this identity and association stems back to the shameful plunge of the golden calf. It was then that the Jewish body reverted to its physical state which now produces ritual uncleanliness after one's death. Therefore, atonement for the sin of the calf is actually a prerequisite of ritual purity. One must first recognize the severe repercussions of straying from the ways of Hashem and seeking alternate approaches to life. Detaching oneself from Hashem will result in a severe spiritual decline which accents mortality. Following this, as was the case for the Jewish people, one will succumb to his physical urges and cravings and plunge into sin. Understandably, atonement from the influence of these drives qualifies one for purification from the ritual impurity caused by these very same drives. The atonement waters produced by this sacrifice purify one from the impurities of his barren physical entity. This results in a proper appreciation of his true entity, the harmonious unit of body and soul. We now understand the corollary between our purification from the effects of death and our ultimate state of purity. In describing our ultimate purity Hashem says, "And I shall give you a new heart and I will place a new spirit in your midst and remove the stone heart from your flesh." (36:26) Ramchal in Daas Tvunos (3:40) explains that these words refer to the lifting of the curse of mortality. Our future appreciation of spirituality will have such an impact that it will virtually return us to the lofty state of spirituality. At that point, even our physical drives will be completely focused on Hashem allowing no trace of sin to exist. In essence, these very same waters which presently purify us from our contact with vanity will ultimately remove the entire curse of vanity from us. This ultimate purification will reflect such interest in Hashem that it will literally transform us unto eternal spiritual beings. May we merit this development in our very own days!

http://www.skokiekollel.org/haftorah/parah.html (3 de 3)10/03/2008 12:51:44 p.m.

Haftoras Parshas HaChodesh

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

PARSHAS HACHODESH Yechezkel 45:16 This week's haftorah which we read in conjunction with Parshas Hachodesh portrays the upcoming month of Nissan in a brilliant light. It begins with an elaborate description of the special sacrifices which will introduce the Messianic era. The prophet Yechezkel focuses on the dedication of the third Bais Hamikdash and says, "On the first day of the first month (Nissan) take a perfect bullock and purify the Bais Hamikdash." (45:18) The Radak (ad loc.) notes that the Jewish nation will return to Eretz Yisroel long before this. During that time most of the construction of the Bais Hamikdash will be completed leaving only final stages for the month of Nissan. Radak suggests that the inaugural services will begin seven days prior to the month of Nissan and will conclude on Rosh Chodesh itself. He offers with this an interpretation to the classic saying of Chazal "In Nissan we were redeemed and in Nissan we are destined to be redeemed" These words, in his opinion, refer to the events of our Haftorah wherein we are informed that the service in the Bais Hamikdash will begin in the month of Nissan. As we follow these dates closely we discover a striking similarity between the dedication of the final Bais Hamikdash and of the Mishkan. Historically speaking, each of them revolves around the month of Nissan. In fact as we have discovered, they are both completed on the exact same date, Rosh Chodesh Nissan. But this specific date reveals a more meaningful dimension to these dedications. The month of Nissan, as we know, has special significance to the Jewish people; it marks our redemption from Egyptian bondage. In truth, this redemption process began on the first day of Nissan. Because, as we discover in this week's http://www.skokiekollel.org/haftorah/hachodesh.html (1 de 3)10/03/2008 12:52:28 p.m.

Haftoras Parshas HaChodesh

Maftir reading, Hashem began preparing the Jewish people for their redemption on Rosh Chodesh Nissan. All of this indicates a direct corollary between the Jewish people's redemption and the erection of the Sanctuary and the final Bais Hamikdash. Rosh Chodesh Nissan, the date which introduced our redemption and afterwards our service in the Mishkan will ultimately introduce the service of the final Bais Hamikdash. In search for an understanding of this we refer to Nachmanides' insightful overview to Sefer Shmos. In essence, the Sefer of Shmos spans the Jewish people's exile and redemption. It begins with the descent of Yaakov and his household to Egypt and concludes with the exodus of our entire nation. Yet, almost half of the sefer is devoted to the intricacies of the Sanctuary, something seemingly unrelated to redemption! Nachmanides explains that the Jewish redemption extended far beyond the physical boundaries of Egypt. Before they left the land of Israel, Yaakov and his sons enjoyed a close relationship with Hashem. The devotion of the Patriarchs had produced such an intense level of sanctity that Hashem's presence was commonplace amongst them. However with their descent to Egypt this experience faded away and, to some degree, distance developed between themselves and Hashem. Over the hundreds of years in Egypt this distance grew and they eventually lost all association with Him. Nachmanides explains that even after their liberation from Egyptian bondage scars of exile remained deeply imprinted on them. Having left Egypt, they began rebuilding their relationship with Hashem and prepared for a long journey homeward to Him. Finally, with the erection of the Sanctuary they reached their ultimate destiny and reunited with Hashem. The Sanctuary created a tangible experience of Hashem's presence amongst them, the clearest indication of His reunification with them. With this final development, the Jewish people's redemption was complete. They now returned to the status of the Patriarchs, and were totally bound to their Creator. All scars of their exile disappeared and they could now, enjoy the closest relationship with their beloved, Hashem. This perspective is best reflected in the words of Chazal in P'sikta Rabsi. Our Chazal inform us that, in reality, all the segments of the Sanctuary were already completed in the month of Kislev. However, Hashem waited until Nissan which is called "the month of the Patriarchs", for the erection and inauguration of the Mishkan. With the insight of Nachmanides we can appreciate the message of this P'sikta. As stated, the erection of the Sanctuary represented the completion of our Jewish redemption, their reunification with Hashem. In fact, this unification was so intense that it was tantamount to the glorious relationship of the Patriarchs and Hashem. In essence this present Jewish status reflected that of the Patriarchs in whose merit this relationship had been reinstated. It was therefore only proper to wait until Nissan for the dedication of the http://www.skokiekollel.org/haftorah/hachodesh.html (2 de 3)10/03/2008 12:52:28 p.m.

Haftoras Parshas HaChodesh

Sanctuary. Nissan which was the month of the Patriarchs was reserved for this dedication, because it reflected the Jewish people's parallel level to the Patriarchs themselves. In this week's Haftorah we discover that this concept will continue into the Messianic era and the inauguration of the final Bais Hamikdash. Our ultimate redemption, as in our previous ones, will not be considered complete until we merit the Divine Presence in our midst. Even after our return to Eretz Yisroel, which will transpire long before Nissan, we will continue to bear the scar tissue of thousands of years of exile. Only after Hashem returns to us resting His presence amongst us will we truly be redeemed. This magnificent revelation will, quite obviously, occur in the month of Nissan. Our final redemption which reflects Hashem's return to His people will join the ranks of our redemptions and be introduced on that glorious day, Rosh Chodesh Nissan. May we learn from them to totally subjugate ourselves to our Creator thereby meriting the final and total destruction of Amalek and his followers.

http://www.skokiekollel.org/haftorah/hachodesh.html (3 de 3)10/03/2008 12:52:28 p.m.

Haftoras Shabbos HaGadol

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

SHABBOS HAGADOL Malachi 3:4 This week's haftorah, read in conjunction with Shabbos Hagadol, depicts theJewish scene moments before the advent of Mashiach. Malachi, the lastprophet before our first exile, shares with us the prevalent conversationsduring the final moments of our final exile. The masses of our peoplewill reflect upon the generation's unprecedented affluence and concludethat Torah observance is a wasted exercise. Their argument will be,"What material gain has ever come from observing His commandments orwalking the downtrodden path for His sake? We constantly praise theagnostics and the wicked who met much success and yet, escaped the wrath ofAbove." (3:14, 15) The impressive financial success of so manyunaffiliated Jews will suggest an indifference on the side of Hashem,almost to the extent of condoning their inexcusable behavior. What will be the response of the righteous? The prophet continues, "Thenthe G-d fearing people will speak amongst themselves and Hashem willhearken, listen and preserve the comments of those who revere Him andrespect His name." (3:16) During those dark moments G-d fearing peoplewill be scarce. However, those who will endure and persevere, despite thefierce influences of exile, will remain steadfast in their faith. Theywill gather and strengthen one another sharing their true perspectives onlife. They do not seek tangible benefits from life and certainly do notexpect a reward in this finite world (see Malbim to 3:16) Their serviceis based on reverence and respect rather than reward or material gain. Tothem, the absence of fame or financial success will not present seriouschallenge to their commitment. Instead, they will patiently http://www.skokiekollel.org/haftorah/hagadol.html (1 de 3)10/03/2008 12:53:01 p.m.

Haftoras Shabbos HaGadol

await the era of redemption wherein the glory of Hashem will become revealed to all. Our Chazal in Yalkut Shimoni (591) explain this unwavering faith with thefollowing parable. The queen was once confronted by a maidservant in themidst of a dark night. The latter argued that she was more attractive than the queen herself! The queen responded calmly, "Say all you wish now because tomorrow in the light of day the truth will be revealed." In thesame vein righteous people, during our dark exile, find themselves at aserious disadvantage. In the absence of Hashem's clear revelations anything can be presented and said. Allusions can easily be construed that promise eternal bliss for those who walk the unethical and immoral path.It requires men of great character and commitment to rise above public opinion and speak the truth. Their response to this senseless talk is,"The truth is around the corner." "Soon Mashiach will arrive and the clear revelations of Hashem will tell the real story." Regarding these devout,the prophet says, "And for you who fear Hashem a gracious and healing sunwill shine upon you." (3:20) Those who firmly awaited the light ofredemption will merit its light, the brilliant radiance of Hashem. Thelight of day will finally arrive and those clear perspectives of therighteous will become self evident truths. In truth, these very same discussions took place in Egypt and served as anessential factor in the preservation of our people. The Midrash Rabba (Shmos 5:18) reveals to us that the Jewish people observed Shabbos longbefore they were commanded. In defense of his people, Moshe Rabbeinuapproached Pharaoh and insisted on a day of rest. After being granted hisrequest, Moshe conveniently dedicated the seventh day of the week for thispurpose. The Midrash adds that the Jewish people effectively utilized thisday to study scrolls of redemption. In the midst of heavy persecutionthe Jews maintained their faith in Hashem. Although no trace of Hashemcould be seen they remained devoted to Him. They didn't question Hashem'slack of involvement and were not influenced by the darkness of their exile.Although their wicked taskmasters enjoyed a comfortable life this couldnot seduce the Jewish people into straying from Hashem. They, too,gathered together and encouraged each other with the truths of Hashem.They understood that daylight would eventually arrive and, in the radianceof Hashem, the truth would become self evident. In this merit they didexperience those long awaited results. Eventually, Hashem did shine Hislight upon them as it says, "For the Jewish people there was light intheir settlement." (Shmos 10:23) May we merit to experience this lightspeedily in our days.

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Haftoras Erev Rosh Chodesh

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

EREV ROSH CHODESH SHMUEL I, 20:18 This week we read a special Haftora portion in light of the fact that this Shabbos is Erev Rosh Chodesh. This particular segment deals with the heartbreaking separation of Yonason from his dearest and most beloved friend Dovid and Dovid's secret escape from the threatening wrath of Shaul Hamelech. Shaul, then acting as king over Israel, had the mistaken impression that Dovid was a threat to his reign and viewed him as a rebel who deserved, according to Torah law, to be executed . Yonasan the king's son, maintained an entirely different outlook on the matter and idolized Dovid's accomplishments to the point of yearning for Dovid to assume the mantle of leadership over Israel. These diametrically opposing views finally came to a head when the king publicly denounced his son for his disgraceful attitude. Yonasan read his father's message efficiently and secretly informed Dovid to flee for his life. After an emotional scene of departure Yonasan sent Dovid away in peace and reinstated their vow that nothing would ever separate the two families from each other. The timely reading of this particular segment and the occurrence of its events around Rosh Chodesh suggest a corrolary between the reign of Dovid Hamelech and Rosh Chodesh. Indeed we find many customs related to the new moon that reinforce this association. Our Chazal in Sanhedrin 42a instituted that we recite a blessing over the new moon each month. The nature of this Mitzvah is to recognize the orbit of the moon and its exact and affixed progression and digression beginning from a small crescent, extending to a full moon and then decreasing and disappearing. Yet, in the midst of the recital we say with excitement, http://www.skokiekollel.org/haftorah/macharchodesh.html (1 de 3)10/03/2008 12:54:39 p.m.

Haftoras Erev Rosh Chodesh

"Dovid, King over Israel is alive and enduring". This peculiar practice suggests that the moon and King Dovid's reign have much in common. Chazal (Pesikta Rabasi 15) tell us that in actuality King Dovid's reign was patterned exactly according to the moon. The moon comes to its fullest appearance on the fifteenth day, and then begins its gradual decline until it totally disappears . Once the moon is completely out of sight it then begins its gradual reappearance. Chazal explain that the reign of the House of Dovid resembled the appearance and disappearance of the moon. Likened to the moon, the glory of Israel's reign slowly began to appear in the time of Avrohom Avinu and developed to its fullest maturity fifteen generations later in the era of Shlomo Hamelech, Dovid's son. From that point onwards the monarchy, like the moon, began its gradual descent until its total disappearance fifteen kings later during the era of Tzidkiyahu Hamelech. The Maharsha (Sanhedrin 38a) develops this thought and cites that even within the actual dynasty of King Dovid there were thirty figureheads. In fact, the household of Dovid enjoyed fifteen kings until its downfall during the reign of Tzidkiyahu Hamelech. But even after that point there existed a structure of rulership from the House of Dovid for many generations later. The Midrash concludes that when the reign of Dovid will totally disappear the time will be ripe for the gradual appearance of Moshiach. We conclude the prayers over the new moon with a special request that Hashem restore the moon to its perfect brilliance and then we recite the following passage "And the Jewish People will seek Hashem and their King Dovid". Once again we discover King Dovid as an integral part of our Rosh Chodesh service. Our Chazal ( see Rashi Breishis 1:15 ) teach us that the moon was originally created with the same brilliance as that of the sun. However, the light of the moon was decreased and will remain that way until the era of Moshiach. In this prayer the brilliance of the moon is likened to the glorious reign of Dovid Hamelech. We entreat Hashem to restore the moon to its original brilliance and likewise to restore the reign of Dovid Hamelech to its original splendor. The insightful words of the Maharsha are quoted in completion of this thought that the numerical value of the above cited phrase "Dovid, King over Israel..." equals the exact value of the words "Rosh Chodesh". We can now appreciate the lesson of this week's haftorah and its encouraging theme. From the view of an outsider the events of the haftorah are terribly disheartening. Dovid had continuously demonstrated remarkable strengths and leadership qualities throughout his faithful years serving as Shaul Hamelech's general. Although Yonasan had been destined to be Shaul's successor, Dovid's superb qualities convinced even Yonasan to step aside and allow Dovid to rise to power. Now, because of King Shaul's grave misunderstanding all must be forfeited and Dovid's glorious career must come to an abrupt end. Yet, Yonasan http://www.skokiekollel.org/haftorah/macharchodesh.html (2 de 3)10/03/2008 12:54:39 p.m.

Haftoras Erev Rosh Chodesh

remains steadfast and is totally convinced that justice will prevail and Dovid will eventually rise to his well deserved position of authority. The moon seems to be disappearing, but Yonasan knows that it will reappear in its proper time. He, therefore reinstates his pact with Dovid (see Malbim 20:13,14) that when he rises to his position of leadership never to forget the household of Yonasan and his father. We draw our faith from these words and, as we look towards the moon, we express our total faith in Hashem. We recognize that the disappearance of the Kingdom of Israel, like the moon, is a guaranteed indication of its reappearance and we entreat Hashem to restore the Kingdom of Dovid to its original glory and splendor, speedily in our days.

http://www.skokiekollel.org/haftorah/macharchodesh.html (3 de 3)10/03/2008 12:54:39 p.m.

Haftoras Shabbos Rosh Chodesh

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

SHABBOS ROSH CHODESH Yeshaya 66 This week's haftorah, read in conjunction with Shabbos Rosh Chodesh, reveals to us a secret dimension of this significant date. In fact, as we will discover, Rosh Chodesh possesses the potential of assuming a greater personality than ever seen before. Its heightened effect will be so powerful that it will be likened to the impact of one of our three Yomim Tovim. The prophet opens the haftorah with a fiery message regarding the privilege of sacrifice in the Bais Hamikdash. Yeshaya declares in the name of Hashem, "The heavens are My throne and the earth is My footstool. What home can you build for Me and what is an appropriate site for My Divine Presence?" The Radak explains that Hashem was rejecting the notion of His requiring an earthly abode wherein to reside. Even the span of the universe barely serves as a throne whereupon Hashem rests, how much more so our small Bais Hamikdash. But the purpose of His earthly abode is in order for us to experience His Divine presence. And it is in this uplifting environment that we offer sacrifices to Hashem and commit ourselves to fulfilling His will. Yeshaya continues and expresses Hashem's view of the Jewish people's sacrifices at that time. Hashem says, "One who slaughters the ox is likened to smiting a man; he who sacrifices the sheep is akin to slashing a dog's neck; a meal offering is like swine's blood.....(66:3) The Radak explains Hashem's disturbance and informs us of the attitude of those times. The people would heavily engage in sin and then appear in the Bais Hamikdash to offer their sacrificial atonement. However, this uplifting http://www.skokiekollel.org/haftorah/roshchodesh.html (1 de 3)10/03/2008 12:55:04 p.m.

Haftoras Shabbos Rosh Chodesh

experience was short-lived and they would return home and revert to their sinful ways. Hashem responded and rejected their sacrifices because the main facet of the sacrifice was missing, the resolve to elevate oneself. From Hashem's perspective, a sacrifice without an accompanying commitment was nothing more than an act of slashing a useful animal. The prophet continues and notes the stark contrast between the above mentioned and the humble and low spirited people. Hashem says, "But to this I gaze, to the humble and low spirited and to the one who trembles over My word." (66:2) These humble people do not need the experience of the Bais Hamikdash. They sense the Divine Presence wherever they are and respond with proper reverence and humility. Unlike the first group who limits Hashem's presence to the walls of the Bais Hamikdash, the second views the earth as Hashem's footstool and reacts accordingly. In fact we are told earlier by Yeshaya that they are actually an abode for His presence as is stated, "So says Hashem, "I rest in the exalted and sanctified spheres and amongst the downtrodden and low spirited ones.'" (57: 15) In a certain sense we resemble the first group when relating to our Rosh Chodesh experience. Rosh Chodesh is a unique holiday because its entire festivity consists of a special Rosh Chodesh sacrifice. There are no specific acts of Mitzva related to Rosh Chodesh and there is no halachic restriction from productive activity. However, the first day of the month provides the opportunity for introspect. After our serious contemplation over the previous month's achievements we welcome the opportunity of a fresh start. We offer a sacrifice in atonement for the past and prepare ourselves for the challenges of the new month. Unfortunately this new opportunity is met with trepidation and is always accompanied by mixed feelings of joy and remorse. Because each Rosh Chodesh we realize how far we have strayed during the previous month and we look towards the next month to be an improvement over the past. This is the limited status of our present Rosh Chodesh. However, as we will soon learn, a greater dimension of Rosh Chodesh was intended to be and will eventually become a reality. The Tur in Orach Chaim (417) quotes the Pirkei D'R'Eliezer which reveals that Rosh Chodesh was actually intended to be a full scale Yom Tov. The Tur quotes his brother R' Yehuda who explains that the three Yomim Tovim correspond to our three patriarchs and that the twelve days of Rosh Chodesh were intended to correspond to the twelve tribes. This link reveals that each Rosh Chodesh truly has a unique aspect to itself and that one of the Biblical tribes' remarkable qualities is available to us each month. However, as the Tur explains, due to an unfortunate error of the Jewish people this opportunity has been, to a large degree, withheld from us.

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Haftoras Shabbos Rosh Chodesh

But in the era of Mashiach this error will be rectified and the experience of Rosh Chodesh will actually reach its intended capacity. Yeshaya reflects upon this and says at the close of our haftorah, "And it will be that from month to month. . . . all will come and prostrate themselves before Hashem." (66: 23) The Psikta Rabbsi (1:3) explains that in the days of Mashiach we will have the privilege of uniting with Hashem every Rosh Chodesh. All Jewish people will come to the Bais Hamikdash each month and experience His Divine Presence. During the illustrious era of Mashiach sin will no longer exist and Rosh Chodesh will be viewed exclusively as an opportunity for elevation. Each month will provide us its respective quality and opportunity which we will celebrate through the Rosh Chodesh festivities. The sacrifice of Rosh Chodesh will reflect our great joy over being with Hashem and will no longer contain any aspect of remorse or sin. In those days, the experience of His Divine Presence in the Bais Hamikdash will be perpetuated throughout the month and the entire period will become one uplifting experience. This, according to the Maharit Algazi is the meaning of our Mussaf section wherein we state, "When they would offer sacrifices of favor and goats as sin offerings .... May you establish a new altar in Zion .... and we will offer goats with favor." With these words we are acknowledging the fact that the goats which had previously served as sin offerings will now become expressions of elevation. Without the need to reflect upon our shortcomings of the previous month, Rosh Chodesh will be greeted with total happiness, and we will welcome with great joy the uplifting spiritual opportunity of each respective month.

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Haftoras Shabbos Shuva

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

SHABBOS SHUVA Hoshea 14:2-10; Yoel 2:11-27; Micha 7:18-20 This week's haftorah quite appropriately focuses on teshuvah repentance. In the previous verses, the prophet Hoshea strongly rebukes the Jewish people for straying after practices of idolatry. He predicts terrible tragedies for the Jewish nation because of their atrocious behavior towards Hashem. Hoshea concludes his harsh words by saying, "Shomron will be put to shame because she rebelled against Hashem; they will fall by the sword with her sucklings and pregnant women split open." (14:1) But, Hoshea then invites the Jewish people to return and promises them in return all the blessings of Hashem. Hoshea quotes Hashem saying, "I will heal them from their rebelliousness and love them through My generosity because My anger has turned away from them." (14:6) Metzudos Dovid sees in this passage the revelation of one of Hashem's unbelievable merciful attributes. Although the Jewish nationhad been heavily involved in sin, one act of repentance would undo all wrong. The prophet describes the process of repentance in the following words, "Take along words and return to Hashem, say to Him 'Remove all sin and grab hold of goodness and we will replace bullocks with our lips of confession.' (14:3) Hoshea says that Hashem requires one act of them, confession. Repentance for them means a sincere statement of recognition that they have strayed and will not continue doing so. One statement which reflects a sincere desire for Hashem to remove sinful practices from them will fulfil all requirements. But, Hashem adds an unbelievable dimension to this and concludes, "I will love them out of generosity." 'This', says Metzudos, indicates http://www.skokiekollel.org/haftorah/shuva.html (1 de 4)10/03/2008 12:55:28 p.m.

Haftoras Shabbos Shuva

Hashem's commitment to completely erase their wrong from His mind. Once they repent with sincerity, their past is non-existent. Furthermore, Hashem will increase His love for them in proportions that were never seen before. Although they have no new good track record to show, Hashem accepts their pledge and responds with perfect faith, showering them with love. This mirrors the beautiful words of Rambam regarding one's relationship with Hashem after repenting. Rambam says, "How great is the merit of repentance! Yesterday one was separated from Hashem and today, after repenting, one merits to cleave to the Divine Presence. Today, one does Mitzvos which are pleasantly and happily accepted and Hashem even craves for them!" (Hilchos Teshuva 7:7) However, Rambam adds a significant requirement to the Teshuva process. Inaddition to ones regret over sin and his conviction never to repeat suchacts, one must bring Hashem to testify to the sincerity of this conviction.(Hilchos Teshuva 2:2) Apparently, even the Teshuva process can have different degrees of commitment but we are required to make our statement with perfect sincerity. During our confession we must feel from the bottom of our heart - that we will not return to our shameful, sinful ways.The extent of this is reflected through our willingness to look Hashem"straight in the face" and declare to Him our sincere commitment. The source of Rambam's words is our haftorah wherein it states, "Take with you words of repentance and say to Hashem.. we will never again declare a status of deity to our hands' craftwork." (14:4) Yes, true repentance includes an affirmative statement directly to Hashem that we will never return to our sinful ways. (see commentary to Kesef Mishna to Rambam ibid.) The Jewish people had been involved in serious levels of idolatry and their repentance included an affirmation said directly to Hashem that they would never repeat that sin. Meirei in his masterful work on repentance sensitizes us to the realistic demand this places upon us. Using the analogy of a beautiful garden now covered by weeds, Meirei warns us of a potential shortcoming in the Teshuva process. In order to clear the garden of the weeds, the uneducated gardener removed every one of them by mowing them down to ground level. For a few weeks his fields was cured of its problem. However, shortly thereafter, the weeds began reappearing. Upon consultation he discovered that weed removal required uprooting the weeds from their source and not merely cutting away their exposed section. In this same manner one must search deeply into his heart to determine the source of his wrong doing. Then, and only then, can he say with some degree of sincerity that he will do his utmost to secure that his wrongful actions will never be repeated.

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Haftoras Shabbos Shuva

This idea is alluded to by the commentary of Nachmanides in this week's parsha (Devarim 31:21) In upcoming Parshas Ha'azeinu, the Torah foretells that the Jewish people will engage themselves in very sinful practices and Hashem will respond in very serious measures. Eventually Hashem will redeem His people and bring the world to its perfect state. Nachmanides questions the nature of such prophecy. Generally, the Torah predicts that misfortune will follow if the Jewish people act in sinful ways and blessing if they act in a proper way. We never find the Torah stating as a fact that the Jewish people will definitely follow a sinful course. How then can the Torah make this prediction here? Nachmanides responds with an insightful comment to this week's parsha. Hashem says, "Because I know what your evil inclination does today before I bring you into the promised land." (ad loc.) Nachmanides sees in this passage the answer to his puzzling question. He explains that the exposure of the Jewish people's imperfect conduct thus far is a clear indication of their future actions. The inception of the Jewish people is happening now and all imperfections in their character will inevitably expose themselves in the future. Although no specific generation will necessarily fall into sin, sinfulness will inevitably occur at some point. In essence, an imperfect seed cannot produce a perfect tree. These ten days of repentance are the incubating period for all our actions during the year. The basic nature we possess now will inevitably expose itself throughout the year. Viewing character traits as the root of all our actions it is imperative that we address these traits and direct them towards perfection. (see Vilna Gaon on Mishle) If we attack the problem at its root, we stand a fighting chance to rectify it in the future. Only with this approach can we readily bring Hashem to testify to our sincerity of rectifying our sinful ways. When He gazes into our souls He will now see the purity of intent in them with a sincere commitment to follow a perfect path. Such repentance is readily accepted by our merciful Creator and, in response to this sincere pledge, Hashem erases the past and pleasantly accepts our service and even craves for it! May we merit to attain this level of sincerity which ultimately yielding Hashem's desire and interest in all of our service.

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Haftoras Shabbos Chanukah I

Know Your Haftorahs by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie, Illinois. Unique insights into each week's Haftorah portion. 8000+ people subscribed to Know Your Haftorahs through weekly email. Join here.

SHABBOS CHANUKAH I Zechariah 2:14 This week's haftorah, read in conjunction with Shabbos Chanukah reveals to us a hidden dimension of Hashem's compassionate ways. The prophet Zechariah predicts the rebuilding of the Bais Hamikdash and says, "Rejoice and be happy daughter of Zion for behold I am coming and I will dwell in your midst," says Hashem. This prophecy refers to the rebuilding of the second Temple which is finally becoming a reality after seventy dark years of exile. In fact, early construction had once begun but, due to the slander to the government by our own Jewish brethren all construction came to a halt. The result of this was that Jews fell into total despair and forfeited all hope of experiencing Hashem's return. Suddenly, as if out of oblivion, the prophet Zechariah came and announced the immediate plans for the rebuilding of the Bais Hamikdash. The prophet continues and reveals a private discussion between Hashem and the prosecuting angel. It revolved around Yehoshua, the high priest, who had been previously designated to served in the new Bais Hamikdash. Hashem said, "Is he not an ember spared from the fire? The prophet continues "And Yehoshua was wearing soiled garments and standing before the angel. And the angel responded, "Remove the soiled garments from upon Yehoshua...and they placed the turban upon his head.' " This dialogue shows to us that the future Kohain Gadol was held seriously at fault for his actions. Our Chazal explain that Yehoshua was being judged for his failure to involve himself in the lives of his children. They married wives forbidden to them according to the laws of the priesthood and their father Yehoshua failed to interfere in their marriages. Hashem defended Yehoshua and argued that he deserved special http://www.skokiekollel.org/haftorah/chanukah1.html (1 de 3)10/03/2008 12:55:59 p.m.

Haftoras Shabbos Chanukah I

consideration being that he was an ember spared from the fire. Yehoshua received a second chance and immediately influenced his children to terminate their inappropriate relationships. Hashem responded to this and restored Yehoshua to the prestigious position of priesthood. x The above incident reveals a special characteristic of Hashem's judgement and compassion. In truth Yehoshua was at fault for his children's violation of their priesthood status and did not deserve to be the Kohain Gadol. However, Hashem turned His focus on the special merit of Yehoshua, being an ember spared from the fire. Our Chazal (Sanhedrin 93a) explain that the wicked Nebuchadnezar tested the faith and merit of Yehoshua and had cast him into a fiery furnace. Yehoshua was miraculously spared which demonstrated his supreme level of devotion to Hashem. Hashem argued that His tzadik Yehoshua whose every fiber was devoted to Hashem deserved review of status. Although a serious fault presented itself, Yehoshua received a second chance and after rectifying his children's conduct Yehoshua regained his status of the High Priest. This lesson rings with a familiar tone in the famous story of Chanukah. In the early years of the second Temple we were privileged to be represented by the illustrious Shimon Hatzadik as the High Priest. During his days the western lamp of the menorah continuously burned which indicated Hashem's constant presence. However as the years went on the priesthood became somewhat of a mockery. It assumed a political status and was even obtained through handsome sums of money. This eventually resulted in the Greek control over the Bais Hamikdash which brought all sacrifices to a halt. The Chashmonaim who were Kohanim took charge of the situation and risked their own lives to restore the service in the Bais Hamikdash. They demonstrated unprecedented levels of devotion to Hashem and in their merit Hashem restored the service of the priesthood to them. Although, historically speaking, the broader family of the Chashmonaim always had their own faults, Hashem focused on this display of devotion and granted them the privilege of the priesthood. As a family, they were, after all, embers miraculously spared from the fire and deserved a fair chance to rectify their faults. (see Malbim, Zechariah 3:7) This lesson is also found in our weekly sedra regarding Yehuda, the leader of the tribes. In Parshas Vayeishev we read of Yehuda's demotion from his royal position of leadership. The brothers, following the suggestion of Yehuda refrained from physically harming Yoseif and resorted to selling him as a slave. The brothers witnessed afterwards their father's grief over Yoseif's absence and blamed Yehuda for his insensitivity. In expression of their disturbance, they removed Yehuda http://www.skokiekollel.org/haftorah/chanukah1.html (2 de 3)10/03/2008 12:55:59 p.m.

Haftoras Shabbos Chanukah I

from his position of leadership indefinitely. In this week's sedra Yehuda stepped forward and risked his total eternal existence for the sake of his brother Binyomin. His father Yaakov accepted this sincere display of devotion and Yehuda was eventually restored to his post. Such devotion does not go unnoticed and eventually resulted in his return to the position of authority. It is with this quality that the prophet concludes our haftorah and states "So says Hashem, 'Behold I am bringing my servant Mashiach.. and he will uncover the cornerstone resounding the voice of graciousness." In the end of days, the tribe of Yehuda, after straying for years , will demonstrate total devotion to Hashem and in response to this Hashem will bring from amongst Yehuda, the Mashiach.

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