Essays

Introduction:

The Rambam teaches that Yetzias Mitzrayim is a fundamental principle of the Torah and a cornerstone of Jewish emunah. This is why we constantly recall it—for example, in Kiddush, we say, "Zecher Yetzias Mitzrayim." On the night of Pesach, when we focus on the story of Yetzias Mitzrayim, we must demonstrate its importance to Yiddishkeit. This is especially evident in key parts of the Haggadah, particularly in Magid.

Key Paragraphs of Magid:

1. "Hei Lachma Anya" – “This is the bread of affliction.” It is significant because it is the opening paragraph of Magid.

2. "Avadim Hayinu" – “We were slaves.” This paragraph begins the story of Yetzias Mitzrayim.

3. "Mitchila" – “In the beginning…” This section traces our origins from Terach to Avraham, emphasizing the foundation of our history as jews.

4. "Vehi She’amda" – “And it stood.” This speaks about Hashem’s promise to Avraham, transitioning from the story of Mitzrayim to Yaakov and Lavan.

5. The final "Dayeinu" and its explanation – "If Hashem had taken us to Eretz Yisrael but not built the Beis HaBechirah (Beis HaMikdash), it would have been enough." The explanation follows: "And He (Hashem) built for us the Beis HaMikdash to atone for our sins." This section highlights the completion of the "dayeinu's."

In order to understand the general theme of the Haggadah we have to explore these key questions

1. "Hei Lachma Anya" – The paragraph is divided into three parts: (1) "This is the bread of affliction…" (2) "Whoever is hungry, let him come and eat…" (3) "Now we are here, next year in Eretz Yisrael." What does any of this have to do with Yetzias Mitzrayim? It discusses life in Mitzrayim but doesn’t seem to focus on the geulah. Also, if we say, "Now we are slaves, next year in Geulah," are we truly free, if not what are we even celebrating?

2. "Avadim Hayinu" – The Jewish people are naturally free. Hashem decreed slavery for 210 years, after which we would naturally return to freedom. If so, why do we say, "Hashem took us out," when seemingly, it would have happened regardless? Additionally, since Hashem promised that the fourth generation would be redeemed, why do we say, "If not for Hashem, we would still be in Mitzrayim?" The time had already passed and we would automatically be freed by now!

3. "Mitchila" – This paragraph states that "Originally, our fathers served avodah zarah," referring to Terach. It then says, "Hashem drew us close." But didn’t Avraham find Hashem? Why do we say that Hashem drew us close when it was Avraham who sought out Hashem? Also, why do we say “and now Hashem drew us back” when this process had already begun with Avraham?

4. "Vehi She’amda" – If the world was created for the Jewish people, why does Hashem allow others to seek our destruction? Furthermore, what does this have to do with Mitzrayim? The Egyptian galus, though harsh, targeted mainly men and infant boys, while Haman sought to annihilate all Jews, so in a way Galus mitzrayim was not the worst!

5. Final "Dayeinu" and its explanation – In every other paragraph, we don’t explicitly state the reason behind the miracles, yet here we do. Why? If we are giving a reason for the Beis HaMikdash, why do we say "to atone for our sins" instead of the more commonly brought purpose, "Veshachanti Besocham"—to create a dwelling place for Hashem and to make the famed dirah bitachtonim? Furthermore, why use the term "Beis HaBechirah" instead of "Beis HaMikdash"? And how does the Beis HaBechirah relate to Yetzias Mitzrayim anyway?

The Answers:

As we begin the Seder and prepare to recite the Haggadah, questions immediately arise over the course of reading the Haggadah:

• If Geulah from Mitzrayim was eternal, why are we still in Galus, and why do nations continue to oppress us?

• If Hashem took us out with great wealth, why are there poor Jews?

• If Hashem eliminated the reshaim during Makas Choshech, why do we still acknowledge a "Rasha" at the Seder?

These aren’t just intellectual questions—they prevent a person from truly experiencing freedom. How can one feel free when poverty, reshaim, and threats still persist?

To address this, we begin with "Hei Lachma Anya." By recalling the matzah that the Jews ate in Mitzrayim, we acknowledge that our geulah was incomplete. Some Jews wanted to remain in Mitzrayim, and this lingering attachment explains the ongoing existence of poverty, reshaim, and persecution. We are still in Galus because we never fully left Mitzrayim.

If so, what are we celebrating?

Because "this year we are slaves; next year, in Yerushalayim." The Geulah from Mitzrayim set in motion the process that will ultimately lead to the final Geulah. This is why we continue to emphasize Yetzias Mitzrayim throughout the Haggadah. Chazal teach that Hashem gave Avraham a choice between Galus and Gehinom—both serve as atonement for sins, particularly the Chet Eitz HaDaas, which distanced the Shechinah from being able to be down here in this world. Avraham’s mission was to bring the Shechinah back down, and had Mitzrayim been the final galus, we would already be in Yerushalayim with Moshiach. However, because the geulah was incomplete, Hashem had to take us out forcefully, meaning if He had not redeemed us, we would still be in Mitzrayim until the mission was fulfilled.

This explains why we say "Ve’achshav"—because Hashem is still taking us out, still drawing us close to him, just as He did in Avraham’s time. It also explains why there are still reshaim and why each generation faces new adversaries. The complete Geulah requires a personal avodah—we must refine ourselves to bring it about. Until then, challenges persist to test us ultimately for us to overcome them.

But If the mission remains unfinished, what is the big deal of Yetzias Mitzrayim?

The final "Dayeinu" answers this: "And He built for us the Beis HaBechirah, it would have been enough." The term "Bechirah" means "choice"—a choice not based on reason but simply because Hashem desired us. Simply because Hashem wanted us. Simply because He loves us and will never replace us, something beyond any reasson.

Externally, Yetzias Mitzrayim appears as Hashem freeing us from slavery. Internally, it reflects His boundless love for us. This is why we give the reason of the Beis Hamikdash "to atone for our sins"—externally, Hashem redeemed us to allow for out Teshuvah and atonement, but internally, it was an expression of His eternal love that's beyond all reason.

Wishing everyone a kosher and freilichen Pesach!

Ki Savo

After the tochacha and the bris that Moshe made with the Yidden, he called them together and said:

"You have seen all that Hashem has done before your eyes, including the great miracles and wonders."

Then Moshe added:

"But Hashem has not given you a heart to know, eyes to see, or ears to hear until this day."

Explanation:

Rashi Explains, Until now, you did not fully grasp the significance of everything that has happened—the miracles and wonders. But today, you have reached a level of understanding.

Question:

What does it mean that they did not understand the miracles? Didn’t they sing the shira in "as yashir", fulfilled Pesach Sheni,  and all the other mitzvos, clearly recognizing Hashem’s involvement all along?

Answer:

Until now, the Yidden did not fully recognize Hashem’s chessed or feel deeply connected to Him, meaning:

Explanation:

Moshe was not referring to the major miracles, like Yetzias Mitzrayim or Krias Yam Suf. When grand miracles occur, they are obvious and inspiring; naturally, the Yidden expressed gratitude to Hashem. Here, Moshe was speaking about the continuous, “small” miracles that sustained them throughout the 40 years in the desert—things they had come to see as part of daily life, rather than as divine kindnesses.

That is why Rashi adds that recognizing these daily kindnesses should lead to a deeper attachment to Hashem. Now, as they stood on the threshold of Eretz Yisrael, where their lives would no longer be overtly miraculous as in the desert, Moshe was warning them: After 40 years, you have reached a level where you can truly understand and appreciate that even the “simple” daily blessings are from Hashem—and for those, too, you must always be grateful.

Nitzavim/Vayelech

This week's parsha begins with the words:

"Atem nitzavim hayom kulchem"—"You are all standing today before Hashem."

The Torah then continues:

"Le’avecha bivris Hashem Elokecha"—"To enter a covenant (bris) with Hashem, your G-d."

The mefarshim explain the word le’avecha by rearranging its letters to connect it to the root "arov"—which means "guarantor." From here, they derive that Moshe established a bris of responsibility among the Yidden:

"Kol Yisrael areivim zeh la’zeh"—every Jew is responsible for one another.

Question:

A guarantor is usually someone who can make up for what the other person lacks. For example, if a poor man borrows money, the lender will require a guarantor—someone wealthier who can repay the loan if needed.

If that's the case, how can we say that every Jew is a guarantor for another in ruchnius? How can a simple, unlearned Jew be a guarantor for a great Torah scholar?

Answer:

The Alter Rebbe explains that all Jews are like different parts of one large body. The head and the heart may be more significant than the feet, but can we say that the feet are unimportant? When the head wants to go somewhere, it needs the feet to carry it. Every part of the body plays a vital role.

So too, in Klal Yisrael, every Jew—regardless of their level—has a unique and essential purpose. That is why every Jew can and must serve as a guarantor for another.

A Timely Lesson for Rosh Hashanah

Parshas Nitzavim is always read on the Shabbos before Rosh Hashanah because the most crucial message going into the new year is unity—we are all one. This sense of achdus is what ensures that we all merit a ksiva v’chasima tova—a good and blessed year.

Shabbos Mevarchim—A Time for Reflection

This coming Shabbos is Shabbos Mevarchim, the last Shabbos of the year. That being said, it’s a time to reflect and to make a real cheshbon hanefesh on the past year.

• Did we make the right choices this year?

• Did we fulfill the hachlatos we set for ourselves and are there new ones we can take?

• Have we grown Beruchnius?

As we prepare for Rosh Hashanah, we must daven, trust in Hashem, and strengthen our connection to Him. In doing so, we can be certain that Hashem will bless us all with a good and sweet year!

Rosh Hashanah (1)

Rosh Hashanah is the Day of Judgment for the entire world. On this day, Hashem determines all of our needs—both ruchnius and gashmius. This is why our tefillos are filled with requests for health, children, parnasa, and success in our spiritual growth.

However, the main theme of Rosh Hashanah is the coronation of the King—reaffirming Hashem’s kingship over the world. On this day, Hashem commands us:

"Tamlichuni aleichem"—"Make Me king over you."

We fulfill this primarily through tefillah, where we repeatedly declare that Hashem is the King over the entire world.

Question:

There seems to be a contradiction.

When crowning a king, everyone nullifies themselves before him—no one is focused on their personal desires. How much more so when we crown the King of the universe! Logically, we should be completely batal to Hashem, with no focus on our own needs.

In fact, the Zohar states that one who asks for personal requests on Rosh Hashanah and Yom Kippur is like a barking dog, crying out only for what it wants. If our focus should be solely on Hashem’s kingship, how is it that our tefillos include so many personal requests?

On the other hand, Chazal—our sages—established these prayers. So clearly, we are meant to say them! How do we resolve this?

Answer:

The Rebbe explains that this is not really a contradiction, because our requests must be for the sake of Hashem.

In order to fulfill Hashem’s will—that He should rule over the entire world—a Yid must be engaged with the physical world. To do this, he needs resources: health, parnasa, children, and success.

Thus, when a Jew asks Hashem for these things, he is not doing so purely for himself, but rather in order to fulfill Hashem’s desire—to make a dirah b’tachtonim.

But What If We’re Not on That Level?

One might honestly ask: When I daven on Rosh Hashanah, am I really doing it for Hashem? Or am I just asking for what I want?

The Baal Shem Tov provides an insight based on the pasuk:

"Rei’vim gam tzmei’im, nafsham bahem tis’ataf"
"They are hungry and also thirsty; their soul wraps itself around them."

On the surface, hunger and thirst seem purely physical. But deep inside, the neshama has a higher purpose—it desires food and drink in order to elevate the sparks of kedusha within them.

Similarly, when we ask Hashem for blessings, outwardly, it may seem like we are doing so for ourselves. But deep within, every Yid’s neshama truly desires these things in order to fulfill Hashem’s will—to establish His kingship over the world.

The Lesson:

Yes, our neshama already wants to use these blessings for kedusha. But our true mission is to train our nefesh ha’behamis—our animal soul—to also desire these things for the sake of kedusha.

When Hashem sees that we are actively working on aligning our personal wants with His will, He will surely bless us with a ksiva v’chasima tova—a year of revealed good, the end of all suffering, and ultimately, the coming of Moshiach—right now!

Rosh Hashanah (2)

Rosh Hashanah falls on Alef Tishrei, which is the 6th day of creation—the day when Adam HaRishon, the first human, was created.

Question:

If Rosh Hashanah represents, and is the aneversary the creation of man, why do we say in our tefillos, "Zeh hayom techilas ma'asecha"—"This is the beginning of Your works"—when in reality, it was already the sixth day of creation?

Answer:

The reason given by chasidus is that man is the purpose of creation. Once Adam was created, all of creation became complete. Before that, it was as if nothing had truly been created yet.

But The Rebbe asks: How can we say that before Adam’s creation, it was as if nothing existed?

The world was already filled with countless wonders—oceans, mountains, planets, stars, animals, trees, and so much more. In fact, in davening, we praise Hashem every day by saying "Mah rabu ma’asecha Hashem"—"How numerous are Your works (and creations), Hashem!"

There are far more animals than humans. There are more trees, plants, and even inanimate objects like rocks and sand. Yes, human beings may be the purpose of creation, but does that mean nothing else mattered before then?

Answer:

The Rebbe explains that Rosh Hashanah teaches us a fundamental lesson: Quantity is not what matters—quality is.

The world is made up of four categories:

1. Domem —rocks, sand, water

2. Tzomeach —plants, trees

3. Chai —animals

4. Medaber—humans

The defining characteristic of a human being is intelligence—the ability to think, choose, and connect to Hashem. A person can use his mind not only for personal benefit but to elevate himself spiritually and become completely attached to Hashem.

Even though humans are vastly outnumbered by all other creations, the quality of a human soul surpasses everything to the furthest extent.

A person might look around and think:
"Most of my time is spent on my gashmius. Most people around me are not holy or spiritual in any way. Maybe gashmius is really the main focus of life?"

But Rosh Hashanah teaches us the opposite. Even though Hashem spent six days creating billions of different creations, they were all considered “nothing” until man is created, because only man can consciously recognize Hashem as King and as the true creator of this world, and all worlds.

This is why we say "Zeh techilas ma’asecha"—"This is the beginning of Your creation". Only when Adam was created, and he declared Hashem as King, did the world achieve its true purpose and mission.

Ha’azinu / Shabbos Shuva

There are two ways for a person to grow in avodas Hashem:

1. Step by step—gradual progress in an orderly fashion

2. Jumping to a higher level—leaping forward without going through the usual stages

The Rebbe Maharash famously said:
"People say that if you can’t go under, jump over. But I say—Lechatchila ariber! From the outset, jump over obstacles!"

This second approach—jumping straight to a higher level—is clearly brought out in Parshas Ha’azinu.

Moshe Rabbeinu declares:
"Ha’azinu hashamayim va’adabeira, v’sishma ha’aretz imrei fi"
"Listen heavens, and I will speak, let the earth hear the words of my mouth."

Chazal point out that Moshe uses the word "Ha’azinu" (a term for close listening) when addressing Shamayim, but "V’sishma" (a term for distant hearing) when addressing Aretz.

Why?
Because Moshe was closer to Shamayim—even while physically living on earth.

The Lesson:

Moshe is teaching us that we don’t have to start from the bottom and work our way up slowly. Instead, we should begin with a connection to Shamayim—to Hashem, to everything ruchnius—and draw that holiness downward.

This power from Moshe Rabbeinu is even stronger on Shabbos, which lifts a person above his weekday struggles. During the week, our growth often follows the step-by-step, "seder hishtalshelus" approach. But on Shabbos, our neshama naturally rises higher, giving us the ability to "jump levels" in our avodas Hashem.

When a person serves Hashem in the gradual, step-by-step way, he may start off motivated by the promise of reward. First, he wants small rewards, then larger ones, then even greater ones.

However, when a person follows the "Lechatchila ariber" approach, he doesn’t think about rewards at all. He does what’s right simply because Hashem wants it.

This is the level we will all reach when Moshiach comes, and that’s why this way of serving Hashem is the best preparation for Geulah.

May we merit the ultimate Lechatchila ariber—the coming of Moshiach—right now!

Sukkos (1)

Each night and day of Sukkos, we welcome the Ushpizin—Avraham, Yitzchak, Yaakov, Moshe, Aharon, Yosef, and David. The first night/day is led by Avraham Avinu, who brings along the other Ushpizin.

Avraham was unique in his hachnasas orchim. The Gemara teaches us that hachnasas orchim is even greater than greeting the Shechinah, as we see from Avraham’s actions: When Hashem visited him while he was recovering, Avraham asked Hashem to wait while he welcomed three malachim, whom he thought were simple travelers. If Avraham treated guests with such respect and precedence before Matan Torah, how much more so should we value hachnasas orchim today, especially towards our fellow Yidden!

This idea of hachnasas orchim reflects the mission of a yid in galus. No matter where we are, we are like guests amongst foreign nations—even in Eretz Yisrael—because our true home is with Hashem in the Beis HaMikdash.

But why did Hashem place us in this situation, turning us into “guests”?

Because serving Hashem in galus has a unique value—so great that Hashem was willing to put us in galus us just to allow for this opportunity. This explains the deeper meaning of the Gemara's statement that hachnasas orchim is greater than greeting the Shechinah—meaning, Hashem cherishes our avodah in galus even more than when we are directly with the Shechinah.

Chazal say: "Hashem did a kindness for the Yidden by spreading them among the nations." This spreading out is not a punishment, but rather an opportunity to spread Hashem’s presence throughout the world and prepare it for Moshiach.

On the first night of Sukkos, alongside Avraham Avinu, comes the Baal Shem Tov, who explained the pasuk in Tehillim: "A man's footsteps are guided by Hashem." Wherever a Yid finds himself, he must remember: Hashem placed him there for a intended purpose set by hashem.

Through hachnasas orchim—both physically (welcoming guests) and spiritually (influencing the world while in galus)—we reach greater heights than greeting the Shechinah itself. And specifically through our work in galus, we will soon greet the Shechinah fully with the coming of Moshiach—may it be speedily in our days!

Sukkos (2) 

The Mishnah and Gemara describe the Simchas Beis HaShoeva, the celebration in the Beis HaMikdash during Sukkos. In the courtyard, massive lamps were lit by young Kohanim, who carried heavy jugs of oil and climbed tall, perfectly straight ladders to ignite them. The light was so powerful that it illuminated all of Yerushalayim, making it possible to distinguish even tiny grains of wheat at night!

This scene carries a lesson for all generations. The Rambam states that anyone who dedicates himself to serving Hashem is like a Kohen. Thus, the young Kohanim’s role of bringing light represents the duty of every Jew—to illuminate the world with Torah and mitzvos so that even ordinary, non-holy aspects of life become filled with Hashem’s light.

This mission is especially placed upon young people. Just as the young Kohanim had to climb the ladders with heavy jugs, young Jews today must take on extra strength in their spiritual journey. The Gemara notes that while adult Kohanim had to be strong to lift heavy meat onto the mizbeach, the kohanim needed even greater strength to climb the ladders with the jugs of oil.

This teaches us that teenagers, even before refining their nefesh ha'behamis, have an extraordinary ability to overcome challenges. Even if they struggle with gashmiyus or their Yetzer Hara, Hashem gives them the strength to rise above it.

Climbing a straight ladder represents this idea: Every step a person takes brings them higher. A person should never stand still—they must constantly jump to new heights in their Avodas Hashem.

Though this strength is especially given to the youth, it applies to every Jew—by doing mitzvos and connecting to Hashem, we all elevate ourselves higher and higher.

Parshas Noach 

After the Mabul, Noach planted a vineyard, drank wine, and became intoxicated, uncovering himself in his tent. Cham saw his father in this state and told his two brothers, Shem and Yafes.

The Torah describes their reaction with remarkable detail:
"Vayelchu acharonis vayechasu es ervas avihem, ufneihem acharonis, v’ervas avihem lo ra’u."
"They walked backwards, covered their father’s nakedness, and their faces were turned away—they did not see their father’s nakedness."

Question:

If the Torah already tells us twice that they were facing backwards, isn’t it obvious that they didn’t see Noach? Why emphasize it again?

Answer – The Baal Shem Tov’s Teaching:

The Baal Shem Tov explains a powerful principle: When you see something bad in another person, it is actually a reflection of something within yourself.

Why? Because everything is Hashgacha Pratis—if you were completely pure, Hashem wouldn’t cause you to notice the faults in others. The fact that you see a flaw in someone else means it exists in you in some way, and Hashem is showing it to you so you can correct yourself.

A person might argue:
"Maybe I noticed the flaw in order to help rebuke and fix the other person? Isn’t it a mitzvah to rebuke someone who is doing wrong?"

The answer is how you perceive it. If Hashem truly wanted you to fix someone else, you wouldn’t see their flaws as “bad.” Instead, you would simply see something that needs rectification—a neshamah in need of help. The fact that you view it as something negative instead of something to uplift and elevate shows that the problem is also in you.

That connects to Cham vs. Shem & Yafes – Two Perspectives on this idea:

Cham saw something negative in his father and reacted by spreading negativity.

Shem and Yafes, on the other hand, refused to see their father’s disgrace. Instead, they focused only on what needed fixing and respectfully took action without discussing it with others. This is why the Torah emphasizes, "V'ervas avihem lo ra’u"—they did not see Noach’s shame, only his dignity and what needed to be corrected.

The Lesson for Us:

A Jew must always see the positive in others. If a fellow Yid has something that needs correction, do not focus on their faults, but rather on how you can help them grow. And certainly, do not spread negativity about others, like Cham did.

By training ourselves to see the good in others, we hasten the day when the world will be filled with kedushah and Moshiach will surely come—speedily in our days.

Lech Lecha

Chazal tells us that Avraham Avinu recognized Hashem at the age of 3. Afterward, he dedicated his life to spreading emunah—the belief in Hashem. Despite this, the Torah begins the narrative of Avraham's life at the age of 75, skipping over his earlier years, including his fiery trial with Nimrod.

Q: Why doesn't the Torah mention anything about Avraham before he was 75?

A: The reason the Torah "ignores" Avraham's earlier years is to emphasize that the moment of Lech Lecha marks the true beginning of the creation of Am Yisrael. Until that point, Avraham was like any other person—using his intellect to come to the realization that the world has a Creator. While this recognition was impressive, it still stemmed from human understanding, which is inherently limited. The true connection between a Jew and Hashem is not based on human intellect or actions but is inherent, like the deep connection between a father and his child.

Thus, the Torah starts with Lech Lecha to show that Hashem is now calling Avraham to a higher, unlimited connection—one that transcends human intellect and is rooted in hashems bechirah. By Hashem choosing Avraham, he enters into a relationship with Hashem that is unlimited and eternal.

Lesson: We should view every Jew, even those who do not yet keep Torah and mitzvos, as someone chosen by Hashem. Regardless of where they stand, they are connected to Hashem, and through performing mitzvos, they will come to understand and embrace Torah and mitzvos.

Vayeira

Avraham's Humility and Mesiras Nefesh: When Avraham Avinu begged Hashem to spare the people of Sedom, he humbly referred to himself as "dust and ashes." Chazal explain that in merit of these words, the Jewish people were granted the mitzvos of the ashes of the Para Aduma and the earth of the Sotah.

Q: Why does Hashem reward us with the ashes of the Para Aduma and the earth of the Sotah in response to Avraham's humility?

A: Avraham excelled in the midah of chesed, but there are two types of chesed: one driven by a sense of personal importance and one stemming from humility. When chesed comes from pride, it is less valuable because the giver's sense of self-importance takes precedence over the benefit of others. However, Avraham’s chesed was born from deep humility—he gave to others because he felt unimportant and sought to help those in need.

In the case of the Para Aduma and Sotah, these mitzvos involve acts of sacrifice. The Kohen who sprinkles the ashes of the Para Aduma becomes tameh, and Hashem erases His own name to make peace between a husband and wife. Both reflect the selfless giving that Avraham exemplified. His mesiras nefesh for others, even at the risk of his own well-being, is mirrored in these mitzvos, teaching us the importance of giving to others, even at our own expense.

Lesson: We are called to act selflessly in our interactions with others, putting their needs before our own. This is true chesed, and it is the key to drawing closer to Hashem.

Chayei Sara

Avraham’s Full Use of His Days: The Torah says, “Avraham was old, advanced in years,” and Chazal explain that Avraham used all his days to serve Hashem, and none were wasted.

Q: How can we say that all Avraham's days were used for serving Hashem if he did not recognize Hashem until he was 40 or 48?

A: The Rebbe explains that the years before Bar/Bat Mitzvah or before someone recognizes Hashem are not "wasted" years. These are years of preparation for the mitzvos and for serving Hashem. The training and development during this time are counted as part of the spiritual service. Similarly, Avraham’s earlier years of seeking Hashem were not wasted—they were a part of his service to Hashem, even if his understanding was not yet complete.

Lesson: Even during times of preparation or struggle, we are still engaged in avodas Hashem. The same is true for the time of Galus—while we may feel distant, every step forward is part of our preparation for the Geula, and we must not waste a single day in this process.

Toldos

The Struggle of Yaakov and Eisav in the Womb: In this week's Parsha, the Torah tells us that Rivka was pregnant, and the children struggled inside her. Chazal explain that while still in the womb, Yaakov and Eisav showed opposing tendencies—Yaakov's desire for Torah and Eisav’s for avodah zara. Chazal also say that they argued over the two worlds—Olam Hazeh and Olam Haba.

Q: What does it mean that they argued over the two worlds? Yaakov desired Olam Haba, while Eisav desired Olam Hazeh. If they were both arguing, this implies that both of them wanted both worlds. So why would Eisav (the rasha) want Olam Haba?

A: The Rambam explains that there are two general approaches to serving Hashem:

1. Someone who is a great chassid, focused on spiritual growth and constantly striving for greater holiness.

2. Someone who has desires but demonstrates greatness by controlling them.

Yaakov represented the first approach—devoting himself to Torah and striving for spiritual ascent. Eisav, by nature, was a hunter and had worldly desires, yet his greatness lay in his ability to control those desires. This is why they argued over the two worlds—they both desired both, but for Yaakov, the main focus was Olam Haba, while Eisav saw Olam Hazeh as the realm where he could overcome his desires and do good.

Lesson: Every Jew should be like Yaakov—focused on Torah and not distracted by the pleasures of this world. However, a Jew also needs to be like a hunter—able to go out into the world and transform it into something holy. By first immersing oneself in Torah, like Yaakov, the Torah then protects us as we navigate and sanctify the material world.

Vayeitzei

Yaakov’s Experience in Charan: This week's Parsha describes Yaakov's journey to Charan and his stop at Beis Kel to pray. The Midrash comments that Yaakov had not slept during his 14 years in the yeshiva of Ever, dedicating every moment to learning Torah. However, in Charan, he was not able to sleep during his 20 years there either, as he said to Lavan, "I have not slept away from my eyes."

Q: Why did Yaakov not sleep during his time with Lavan, even though he had not slept during his years of Torah study?

A: Yaakov went to Charan to fulfill a very high spiritual purpose: to elevate and sanctify the material world, thereby revealing the sparks of kedusha in physicality. To achieve this, he had to remain vigilant, guarding himself against the influence of Lavan, who embodied the opposite of holiness. Lavan sought control over two aspects: the education of the children and all material matters.

Lavan’s perspective was that the older generation could maintain their traditions, but the younger generation needed to adapt to the modern world. This mirrors the challenges faced by the Jewish people throughout history, where outsiders encourage the younger generation to abandon their traditions and embrace the secular world. However, we must stand firm, remain proud of our Jewish identity, and hold onto our Torah values. By doing so, Hashem will ultimately bring the redemption and destroy the wicked.

Vayishlach / Yud-Tes Kislev

The Alter Rebbe in Jail: When the Alter Rebbe was imprisoned, the Baal Shem Tov and the Maggid came to visit him. The Alter Rebbe asked, "Why am I in jail? What do they want?" They answered that there was a heavenly accusation because he was spreading too much Chassidus. The Alter Rebbe replied, "Should I stop?" The answer came: "Now that you’ve started, do even more."

This was not the first decree against Chassidus. During the time of the Maggid, there had been a decree because a piece of Chassidus was found in the garbage. How did the decree against the Maggid end? The Alter Rebbe used a mashal of a prince who was sick, with the point being that Yidden are like a sick prince, in danger of their lives, and the cure is a drop of Chassidus. Even if some of it goes to waste, it is worth it if just one drop can heal them.

Q: Why could the Alter Rebbe remove the decree against the Maggid with this mashal, but when it came to his own imprisonment, he considered stopping?

A: The Rebbe explains that there are two reasons for learning Chassidus:

1. To save Yidden from spiritual danger, where every drop of Chassidus helps.

2. To prepare Yidden for Moshiach.

The Chassidus of the Maggid was primarily focused on saving Yidden from spiritual danger. When there was a decree against him, the Alter Rebbe could lift it by emphasizing how crucial it was to save Yidden. However, the Alter Rebbe’s Chassidus had a different focus: to prepare the Yidden for Moshiach. The Alter Rebbe was concerned that the time for Moshiach had not yet arrived, which led him to consider stopping. But the Baal Shem Tov and the Maggid told him not to stop, and from that point on, every Chassid and every Jew was tasked with learning and teaching Chassidus to bring Moshiach immediately.

Lesson: The spreading of Chassidus is not just for spiritual healing but to prepare the world for Moshiach. Every effort we make in spreading the teachings of Chassidus brings us closer to Moshiach.

                                                 Mikeitz                                           Vayigash

Vayechi

The Carrying of Yaakov's Coffin: When Yaakov's sons took his coffin to Eretz Yisrael, the Torah says, "Vayisu oso banav" (his sons carried him). However, in reality, only ten of his sons carried, as Yosef and Levi did not. Yaakov had instructed that Levi should not carry because his descendants would carry the Aron in the desert, and Yosef should not carry because he was a king. Instead, Menashe and Ephraim, who are considered shluchim of Yosef and Levi, carried the coffin. This way, it is viewed as if Yosef and Levi themselves participated in the act of carrying.

Q: Why couldn’t Yosef and Levi carry? Especially Levi—whose descendants would carry the Aron? And if carrying the Aron of a deceased person is such a big issue, how was Moshe, a Levi, able to carry Yosef’s bones later on?

A: The reason behind this prohibition is profound and spiritual. As long as Yaakov was in Mitzrayim, the shibud ha’galus was delayed. The first step in the Egyptian exile was the act of carrying Yaakov's coffin out of Mitzrayim. Since Yosef and Levi represent a level that is above the concept of exile, they could not be involved in this first step. Their essence transcends the notion of galus, so they did not participate in this act.

The Midrash tells us that as long as Yosef was alive, the Jewish people were not subjected to the full oppression of Mitzrayim. Yaakov even referred to Yosef as a "melech", meaning that Yosef ruled over Mitzrayim, and not the other way around—Mitzrayim could not impose its rule over Yosef, who had the power of kingship.

Likewise, the Jewish enslavement did not fully commence until Levi (and Yosef, as mentioned earlier) passed away. As long as any of the Shevatim were alive, the "glue" of the Jewish people’s connection to their spiritual roots prevented full subjugation. Levi was the last of the tribes to pass away, and even when the enslavement did start, Levi did not have to work. This shows that the tribe of Levi, too, was above the concept of galus.

This is why Yosef and Levi did not participate in the actual carrying of Yaakov’s aron, as they are above the entire idea of galus. However, they did send their children—Menashe and Ephraim—to carry the coffin. By doing so, they imparted to them the strength to survive and endure the coming galus.

The Significance of Menashe and Ephraim: Menashe and Ephraim represent two essential qualities needed to survive galus and ultimately bring Moshiach:

• Menashe symbolizes the yearning to return to the Father’s house, representing our longing for redemption and Moshiach.

• Ephraim symbolizes the power to transform the darkness of galus into light, to elevate even the most difficult situations and bring holiness into the world.

These two qualities—on one hand, the constant yearning for Moshiach, and on the other, the ability to transform and elevate the challenges of galus—are the key components needed to overcome galus and hasten the arrival of Moshiach.

Parshas Teruma

The Mishkan, which the Yidden were commanded to construct in the Midbar, was built according to a specific format with deep inner meaning. Its structure and its Keilim aligned with the higher worlds and the way elokus descends into the world. Therefore, every detail had to be exact, and we should do our best to understand the deeper significance of each part.

In general, the Mishkan was divided into two parts: the Mishkan itself and the Keilim.

The Mishkan was made from cedarwood and covered with layers of goat skins, Tachshishim. However, that was not enough—the Torah commands us to make an additional cover from the skins of the Tachash. The Tachash was an animal with multi-colored skin, and it was specifically this material that was used for the upper-most covering of the Mishkan.

The uniqueness of the Tachash was that its colors were part of its actual body, not something dyed onto it. This hints at a profound concept regarding Hashem's influence on the world.

Hashem is often referred to as "Chai HaOlamim"—the source of all life. The Tachash, which also contains "Chai" in its name, alludes to the idea that Hashem is the source of everything, down to the smallest details—even the colors in creation. Thus, the Tachash skin covered the Mishkan to demonstrate that Hashem’s power, which governs every detail of the world, encompasses everything, as symbolized by the Mishkan.

This brings us to the three components of the Mishkan:

1. The Keilim

2. The walls and coverings

3. The top cover—the Tachash skin

Each of these represents an essential aspect of our Avodas Hashem:

• The Keilim symbolize the actual performance of mitzvos. Just as the Keilim were the central function of the Mishkan, performing mitzvos is the foundation of serving Hashem.

• The walls and coverings represent the Kavanah that must accompany mitzvos.

• The top cover, the Tachash, represents Hiddur Mitzvah and Minhagim. One might think that Hiddur Mitzvah and Minhagim are less significant and that it is enough to simply perform mitzvos with proper intention. However, the Tachash covering teaches us that even something seemingly external, like colors, plays a crucial role in the Mishkan—it covers and beautifies the entire structure.

For a Yid, by increasing in Torah, mitzvos, and especially in Hiddur Mitzvah and Minhagim, we merit "Veshachanti Besocham"—that Hashem dwells within us. In doing so, we actively contribute to building the Beis HaMikdash, may it be rebuilt speedily in our days—Amen!

Benonim

Chazal says “במקום שבעלי תשובה עמדין” When a person does teshuva, he becomes a benoni and no tzadik can reach that level of closeness to hashem.

There was a chasid who was going into yom kippur and he was sad-because he did not have an avaira to atone for. 

So he decided what he would do. He went to the 1st house he could find and knocked on the door and when the person opened the door the chasid punched him and ran away.

He was very happy that he now has something to atone for but just then a woman came out of that house and ran after him-the chasid thought that she was going to tell him off… but when she came she said “thank you-you did such a mitzvah beating up my husband :)

A chasid went to the tzemach tzedek with a problem he said “rebbe, I’m in yeshiva learning and davening but I don’t enjoy it?” 

So the tzemach tzedek said “I think I have a bigger problem than yours, I enjoy learning and davening.” The chasid was very confused, the tzemach tzedek explained “when you are having trouble learning and davening and yet you overcome it-that is the true goal-I don’t have that since I like devening and learning so it is hard to do it לשם שמים-for hashem.”

We see here that when benonim overcome their challenges, they can reach much higher then tzadikim ever can reach

During mincha on yom kippur, we read about forbidden marriages from parshas Acharei Mos.

You would think that on the holiest day of the year we would read about something holier like the bais hamikdash and many other big jewish events but yet we are reading something that no one ever comes to think about-not to marry your mother, your father etc.!?

The answer is that on yom kippur many people start thinking of all the things they are going to learn-they pledge to do this… but we 1st have to cover the basics-we are benonim we are not tzadikim-there are only 36 of those-we need to be the best we can be.

We know the story about moshe and the burning bush-a sheep ran away and moshe came after it and found the burning bush... hashem told moshe to take off your shoes-holy ground. 

There is a deeper meaning behind why hashem told moshe to take off his shoes-when moshe saw the burning bush, he saw a ruach hakodesh of all the future generations. 

Hashem tells moshe “take off your shoes because the benonim that your looking at sitting there and davening learning and doing mitzvos through a pandemic in 2020-תשפ’’א-they are too holy for you, take off your shoes.” 

We need to be proud that we are benonim-we are doing the best we can do!

The Triple Play 

One night a jew was walking in manhattan late one saturday night against his best judgment he walked straight in one of the darkest parts. As he continued a bandit came right out of the shadows and with a pistol in his hand he shouted “your money or your life!” The jew was frozen, he shouted again “your money or your life!” The jew wouldn't move he shouted again “you have 10 seconds your money or your life!” Finally the jew replied “wait I’m thinking” :)

The Apter Rov was once judging a court case. As the court case was getting through one of the people felt they were going to lose so he called for a break. He walked into the room where the apter rov’s coat was and put a big sum of money with a note saying it was him who gave it as a bribe. As the court case continued the apter rov started to have a change of thought he started thinking in favor of the person who bribed him (and he didn’t even know a bribe was given)! The apter rov was so confused that he needed to call a 3 day break he went home and davened to hashem to show him the right answer. On the 3rd day as he was putting on his coat the bribe fell out. The apter rov as did everyone realized how powerful money can be. 

On some occasions the rebbe would tell people “say it in my name or don't say it in my name as long as the point gets across” One such occasion is regarding elul. Many people know that elul-אלול stands for “ani ledodi vedodi li- אני לדודי ודודי לי'' but as the Rebbe points out  it can also stand for a pasuk in parshas shoftim אנו לידו ושמתי לך-  referencing that if one were to accidentally kill someone, then “ I have placed before you” cities of refuge-an arei miklat where the accidental murderer can be saved from the avengers of the blood - the relatives of the deceased also known as the Goel Hadam. 

An interesting point is that even if someone kills someone in a premeditated manner he can still go to the cities of refuge until beis din finds out what to do. 

The alter rebbe says “one must live with the times” meaning that one must live with the parsha of the week-they are not just old stories but practical lessons. The rebbe explains that the parsha doesn't just mean a physical arei miklat but oh so much more. During the year  it is possible that a jew with an aveira that was done  “killed” his g-dly soul/yetzer tov with aveiros but elul which stands for אנו לידו ושמתי לך-the pasuk on the arei miklat teaches us that elul is our arei miklat - our city our refuge. Doing teshuvah, adding in tefillah, and giving extra tzedakah is our arei miklat and it saves us from the goel hadam, the “relative” of the nefesh elokis which is the satan. And just like the halacha, even if someone kills another chas veshalom in a premeditated way he can still go to the arei miklat and be saved as well, and in our case it can be done by doing teshuva, tefila and, tzedaka.

The alter rebbe explains in igeres hateshuva that when you transgress a mitzvas asai-a positive commandment (example-not davening) when one does Teshuva they are immediately forgiven but when one transgresses a mitzvas lo sase, a negative commandment (example-lighting a fire on shabbos) he needs to do teshuva and he needs yom kippur to help atone for it. But why do you need to do more to atone for a negative commandment then for a positive commandment? A positive commandment is more important than a negative commandment so if one does not do it should he have to do a lot more than a negative commandment? No, when one does a negative commandment with passion it’s so much harder to fix, that's why it needs so much more atonement. The alter rebbe continues that true teshuva is not remorse, regret, feeling bad or certainly not feeling guilty, it's making sure that you don’t do it again - Azivas Hachet Bilvad.

There was a chasid who was going into yom kippur and he was sad-because he did not have an avaira to atone for. 

So he decided what he would do. He went to the 1st house he could find and knocked on the door and when the person opened the door the chasid punched him and ran away.

The chassid was very happy that he now has something to atone for. Just then a woman came out of that house and ran after him-the chasid thought that she was going to tell him off… but when she came she said “thank you-you did such a mitzvah beating up my husband :)

In parshas shoftim there is a halacha that is deduced that is in reference to the witnesses that is spoken about in this week's parshas and it describes how a person testifies,how people are put to death,what happens to false witnesses etc. The Rambam learns from these laws the halacha that if a person admits that he did something, it’s considered that 100 witnesses testified for him. example-reuvain goes to court and says “I owe money to Shimon” He is believed and now is obligated to pay shimon. However if Reuvein goes to court and says “I killed shimon” and shimon is dead, Reuvein is not believed. 

The radvaz says that although this seems like a simple halacha there is a lot of meaning in it. There are two things that we are talking about: money and life, money is the acquisition of a person, it’s put in the jurisdiction of a person,he has free rights to whatever he wants to do with it. Life however is not-hashem lends life,hashem gives us our soul and body on loan, we need to take care of it, it’s hashem's. And we have no right to put it in jeopardy in any way and certainly not to testify for killing someone (which is punishable by death). However, in a case of money you do have the jurisdiction to use it because of two things: 1-money is incredibly powerful for us (like the story of the apter rov) 2-hashem wants money to be in our hands. Hashem wants us to work and toil for money so when we get it we can use it for holy things. 

This teaches us a very important lesson, we must treasure our life not because it's “our life” but because it's Hashem's life. Money is a secondhand life comes 1st (like the story in the beginning “your money or your life”). One of the ways of using money for kedusha is giving tzedakah, as we know צדקה תציל ממות-tzedakah saves from death, tzedakah can break boundaries especially in elul in our arei miklat (as we said before).

There is a famous story in navi which is also the haftorah for shacharis rosh hashanah about Chana. Chana had no children so she went to the bais hamikdash to daven. As she was davening she was being watched by the kohen gadol eili. Eili was convinced that Chana was drunk so he walked over to her and told her “until when will you be drunk,there are no drunks allowed in the beis hamikdash!” Chana answered that she was not drunk and she was davening for a child and promised to donate her child to the beis hamikdash eili realizing his mistake blessed her to have a child and that child was shmuel hanavi, one of the greatest prophets to ever live.

If you think about it, this story doesn't make sense at all, which is a problem of itself (how can eili, one of the greatest rabies to ever live make such a mistake?) Not only that, we remind ourselves every year on rosh hashanah-how embarrassing for eili!? Even more so, the chachamim say that we learned how to daven from chanas davening-the very same davening that eili mistook for being drunk!

The rebbe answers this by solving a different problem we have regarding rosh hashanah and yom kippur (and really everyday davening). The machzor is composed of 2 opposites. Opposite number 1: we are crowning hashem as king, we’re thanking hashem. Opposite number 2: We are asking for our own personal needs. How can it be that we’re crowning hashem as king but right after we’re asking for our own needs? Make up our minds is rosh hashanah about crowning hashem as king or asking for all our needs?  It’s like getting a phone call, someone calls and makes you feel like you called just to say hi and chat but towards the end of the conversation he/she asks you a question ruining that thought that they called just to say hi.

The rebbe explains that when we davens for our personal needs we are not davening because we are selfish, we daven because in order for us to bring moshiach we need our tools which are our personal needs. So the machzor has 2 parts. Once we crown hashem as king we need our tools to elevate the world.

So now back to the story of chana chana was there davening and she appeared to be drunk not drunk from wine but drunk in her own personal selfish needs eili comes and tells chana “all i've seen is me,me,me until when will you be drunk in your own needs” chana replies no, i’m not davening for me, I’m davening for hashem and I will donate this child to hashem” so eli gives her a bracha. This is why it is read every rosh hashanah because chana taught us not to daven for our own needs but for hashem. 

This brings us back to the arei miklat again-the rebbe says “say it in my name or don’t say it in my name” The arei miklat of a jew is teshuvah weather a mitzvas asei a mitzvas lo sasei. Tzedakah,giving tzedakah and recognizing that money is in the hands of us and we have to choose to use it for holy things and finally tefillah, we learn from the story of chana the when one approaches davening, it should not only be about what you want and it should not only be about crowning hashem as king-it needs to be both in order to carry out hashems will we need to ask for our tools to continue doing the right things. 

Wishing everyone the ability to combine these 3 things teshuvah,tefillah,tzedakah and to purify their upcoming year wishing everyone a ksiva v'chasima tova-wishing everyone health,parnosa,nachas gezunt and all the physical desires you need to serve hashem and to bring moshiach.

Don’t look the other way

Zayen cheshvan is a very disregarded/forgotten day but really it is a very important and special day, it is really a day that symbolizes chassidus in general. As we know on shemini atzeres we say “mashiv haruach umorid hageshem” witch is mentioning rain. 15 days later on zayin cheshvan (in eretz yisroel) we ask for rain so the people who are traveling back from the beis hamikdash will get home before we ask for rain in order so they should not be troubled from the rain. 

We also know that there is a pasuk “venishmartem meod lenafshoseichem” we need to guard and protect our lives, preservation of a human being's life takes priority over anything else! 

The Torah says that if you need something you must ask for it. In that case we should have asked for rain back on shemini atzeres! How is it halachically right to postpone our asking for rain if order that some people don’t get rained on? I should have to wait for rain which will postpone my produse from growing, me putting food on the table etc. There should be no delay in asking for rain! The entire klal yisroel is waiting for someone to get home because he might get rained on?

This is why zayin cheshvan is one of the most special days of the year, this is a true representation of how we process a person's needs. 

Rebbetzin Chaya Mushka - wife of the Lubavitcher Rebbe, was once being driven to the park by one of the Rebezin’s attendants. This was a common occurrence but today's trip was a bit longer as they came upon a detour sign that sent them driving on a side road instead of the usual road they drive on. As they were driving they saw a big commotion going on outside a house and Rebetzin Chaya Mushka asked her secretary to see what was going on. When the secretary returned he told her that a non-jewish family was being evicted from their house. Rebetzin Chaya Mushka then asked her secretary to find out how much it was and if other people could pay for it, when he returned he said that the amount was $6,300 and that private checks are accepted. At that moment Rebetzin Chaya Mushka took out a check and paid the full $6,300 dollars and went on her way.

As they were driving away The secretary asked her why it is that she did that, she answered that her father (the frierdiker rebbe) once told her whenever you are taken away from your normal route/way your going, it is for a reason” and Rebetzin Chaya Mushka continued “when I saw those detour signs I knew it was for a reason and when I saw that big commotion I realized that this must be the purpose for the detour, someone must need my help.” 

During our drive home from a chol hamoed trip, as we were about to get on the highway the GPS told us not to go on the highway at that entrance rather to stay on that side road for another mile and get on the highway there even though going our regular route would be much faster. We decided to listen to the GPS and take the side road. We said “you know what, this must be for a reason,like the story of Rebetzin Chaya Mushka.” 

As we were getting on the highway from that detour we saw a jewish boy around 18 years old on the side of the highway with a bag of chips, we immediately called hatzalah to get him and they said they would search for him.

Later that evening someone posted on a whatsapp chat a missing child alert and that was the same person we saw on the highway! We called 911 and boruch Hashem, in short order they found him. This was merely a reminder of how we must be sensitive to the needs of others, and think of them at every possible turn.

A person is not allowed to fast on shabbos because you are meant to enjoy the day and the shabbos experience. Oneg shabbos isn't just taking a nap, it's enjoying that piece of kugel as well. One exception however is if you have a taanis chalom, if a person  has a bad dream and you just can’t enjoy your day, you are allowed to fast. Why? Because fasting itself is the pleasure, “I am praying away my dream by fasting”  interestingly enough, eating in such a situation causes a person discomfort. One can’t inflict pain on themselves and if eating and drinking will do that then you are simply not allowed to even on shabbos. Hence, fasting is permitted.

That is what takes place between the 15 days from shemini atzeres until simchas torah, a yid looks out the window to his field and says “yes I need rain, I need to put food on the table but my needs don’t exist knowing that the rain that I ask for might cause pain and suffering of another jew.” As every Jew is part of the same team, and even compared to one body, when one limb hurts so does the other. To rain on someone else's parade - home - would cause them discomfort, hence, although typically rain would be welcomed, in this situation even for the Jew already home it is no longer a blessing but quite the opposite. A constant reminder that our needs must be in line with those around us, do our needs trample the people around us, have I been sensitive to my family, my community, society, once that has been ratified, PRAY AWAY.

 Rebetzin Chaya Mushka taught us that in such a clear manner, my ride, my trip, my business can not be pleasant if I have encountered pain and suffering along the way to which I ignored and did not get involved. Bringing that lesson to life by helping what turned out to be a runaway child, taught me that Zayin Cheshvan is a lesson for every day.  

In parshas noach we see that noach is introduced with so many titles, a tzadik, complete, best of generation etc. but when it comes to avraham we don’t see any titles all we see is “hashem to avraham to go” who is is this avraham? The whole backstory of avraham is a medrashim, the torah does not say anything about avraham, why? Not a nice word about the first Jew?

That is the true essence of a jew. A jew is not all those titles, a jew does not become special by even earning those titles,  the true essence of a jew is that we were charged with a mission, we are “not normal” we have to go above and beyond we have to wait 15 days so the other yidden can get home because we are all one, and in that case, when another jew is getting hurt, we are getting hurt. The essence of a Jew is that Hashem spoke to him and gave him an eternal mission.  Therefore we simply don't ask for rain when it might seem opportune - simply put, harming others harms me - CASO SERADO  - CASE CLOSED.

This is what zayen cheshvan is all about, it is a day for klal yisroel, it is a day of ahavas yisroel it is not just a day that symbolises chassidus, it symbolises klal yisroel, it symbolises our love for another jew, we can’t have pleasure knowing that another yid might suffer! 

This is why zayin cheshvan is one of the most special days of the year. 

In Parshas bechalach, we find that after the mitzriem were killed by krias yam suf, all their possessions washed up on the other side of the seashore, right in front of the yidden. Once they saw all the gold and silver by the seashore the Yidden ran and gathered all that they could until Moshe had to physically pull the Yidden away. Hence the term Vayasn, and as Rashi points out, Moshe forced them to travel against their will.

It seems very confusing that the Yidden, who just came out of Mitzrayim as the richest nation on the planet, would look like poor people trying to get all the leftover gold they could. Why would the yidden be looking for more money if they just came out of mitzrayim with all the riches they could ask for? Why did they attempt to stuff their pockets, up until the point where Moshe had to pull them away?

To answer this we need to understand a different problem in Parshas Yisro.

The Medrash says that the Torah would not have been given if Yisro didn’t come and bless Hashem. It is a bit puzzling that out of all the things the Yidden did to get to this point, it was yisro, the chief of avoda zara that would be the catalyst for the Torah to be given? What could Yisro possibly have given the Jewish people to have such a zchus?

In addition to that, we find that the very name of this Parsha is confusing. We know that the Torah does not just name a Parsha from the first two words of the Parsha, but there is so much meaning in the names of the parshios. In that case, out of all the names, the Torah could have called the Parsha it would be ‘yisro’. If you look in the Torah, there is not one Parsha called “Moshe” or “Aharon” or any of the avos but yet we find that there is a Parsha called “yisro”. If Moshe, the greatest leader of the Jewish people is not a name in any of the parshios, then why would yisro, the head of avoda zara be the name of any Parsha?

The Bnei Yisroel knew that they had a mission to light up the darkness, they saw all the miracles, and were ready to do it, but they were still not ready. The Yidden were only ready to embark on this mission once yisro, the head of avoda zara came and blessed Hashem. Yisro taught the yidden the real meaning of lighting up the darkness, to use the avoda zara which was bad, and use it to turn people good. When yisro, the head of avoda zara blessed Hashem, it was showing the Yidden the ultimate goal of lighting up the darkness how even someone like Yisro could be lit up.

Now we could answer our first question. The Yidden were not money-hungry, they thought that they still had the mission from mitzrayim. That mission was to take all the possessions of mitzrayim and make it holy. So when the yidden saw the gold and silver of the dead mitzriem washing up to the shore, they thought that they still must complete that mission, to uplift and transform the possessions of the mitzriem and make it holy.

In that case, why did Moshe tell them to go? Moshe had to tell the yidden that the mission from mitzrayim was over, that the yidden needed to go on a new mission, to Matan Torah, to bring a dira bitachtonim. This mission was only able to be achieved when Yisro blessed Hashem. Yisro showed the yidden the ultimate meaning of bringing a dira bitachtonim, that even yisro could recognize Hashem.

The lesson we must take out of this is that we must finish the mission that Yisro told the yidden. We need to go as far as we can to find the “yisro’s,” people who are so far away that they have tried every way to get away from Hashem. It is our job to bring these people close, and as Yisro taught us, this will bring the geula, this will make a dira bitachtonim, a dwelling place for Hashem. 

May we all have the merit to witness the finish of the mission, the coming of Moshiach which should come very soon!