Beyond Orthodox Conversion to Judaism

Beauty of the Jewish Home

Some people are extremely particular about kashrus. They spend a lot of money to ensure that mitzvos are observed behidur rav, and they are also provided the best education for their children, but their business affairs are not in line with Torah standards. After describing kabolas hatorah (the giving of the Torah at Mount Sinai), the Torah immediately delineates the laws pertaining to interpersonal relationships. Similarly, Pirkei Avos, which deals exclusively with ethics, starts with Moshe kibel Torah misinai (Moses received the Torah from Mount Sinai). This teaches us that bein adom lechaveiro matters constitute an integral and vital part of the Torah, which must be observed that least as much as other parts of the Torah.

Taking a look at this week’s parsha it is conspicuous how the Torah’s laws differ fundamentally from man-made laws. In most legal systems a thief is liable to a fine or possibly imprisonment. By contrast, the Torah is mainly concerned with restitution of the stolen object, to such an extent that the thief eve has to sell himself in order to obtain money for repayment purposes. During his period of “slavery” the eved ivri’s master is obliged to provide him with all the necessary comforts, and the eved is exposed to the beauty of a Torah way of life. This serves as a powerful lesson for anyone involved in kiruv (Jewish outreach) about how important it is to emphasize the beauty of family life in a Torah home.

Paternal Connections

The posuk talks about someone who smites his father or mother and about a person who curses his father or mother, but in between it refers to someone who steals a man, and sells him. Why did the Torah not put the prohibition against smiting a parent in juxtaposition to the prohibition of cursing a parent? On the face of it, these two similar prohibitions belong together. The Torah is telling us about the origins of this extreme case of a son cursing his father. In the absence of a close connection between a father and son, the father’s influence over his child will decline, and the son will be exposed to outsiders seeking to convince him that his father belongs to the old generation and has no understanding of today’s needs. The boy’s heart will be “stolen”; he will start calling his father names, and will eventually curse him. IF we make it our priority to nurture a genuine connection with our children, then even if they go through difficult periods, they will never want to sever that bond with their parents.

Majority Rules?

The story is told that the King asked Rav Yonasan Eibshutz why the Jews are so adamant in adhering to their religion when their own law prescribes following the majority, and the majority of humanity does not follow the Jewish faith. Rav Yonasan responded that in a situation of doubt the majority is indeed decisive, but in the absence of doubt there is no need to apply the majority principle, and as Jews we do not harbor any doubts about our faith. This teaches u that a true believer is only one who faith is not subject to any doubts.

Angelic Empathy?

The Rambam asks why in this week’s parasha the bnei yisroel agreed to be guided by malachim (angels) whereas after the chet haegel (sin of the golden calf), they begged not to be led by them. Before the chet haegel, when they were still on a high madreigo (level), surrounded on all sides by the anonei hakavod (clouds of glory) they did not mind angels being involved in leading them, but after they sinned, they wanted only Hashem Himself to lead them, because they felt that angels could not understand how anyone could sin against the Creator, and they would not serve as good defense counsel, since as far as angels are concerned any transgression against the Creator warrants immediate and sever punishment.

Rhyme or Reason

Rashi brings down that in addition to mitzvos such as kibud av v’em (honoring parents) and shabbos, we were also taught the halachos of para aduma (the red heifer) at Moro. It is easy to see the necessity for having to be taught hilchos shabbos, with which we were totally unfamiliar up to that point, but what reason could there be for our having to be taught the halachos of para aduma at such an early stage? This was meant to teach us that just like these halachos are incomprehensible, since the same object which is metaher temeim (purifying the impure) is also metame tehorim (impurifying the pure), so too is the whole Torah incomprehensible. We should not delude ourselves into thinking that we can gain a complete understanding of even apparently rational commandments such as honoring one’s parents, because there are thousands of reasons for everything in the Torah, which are beyond our understanding. When the Rambam in Moreh Nevuchim provided reasons for commandments he did not mean to suggest that these were ultimate or absolute reasons, but only one of multitude of reasons. The more we delve into the profundity and complexity of the Torah, the more we realize how much we do not understand.

Unwanted Snare

“They shall not dwell in your land, lest they make you sin against Me, for you will serve their gods, for they will be a snare unto you”. Unfortunately this pasuk is of great topical relvance. The Israeli Chief Rabbinate with the approval of the Shas party, is bring in non-Jewish idol worshippers from Ethiopia who claim descent from the avos hakedoshim (patriarchs) but do not keep any mitzvos. Furthermore, many thousands of non-Jewish Russian immigrants are already present in the country, and now, to add insult to injury, certain parties are eager to validate “army conversions”, and declare non-Jews to be Jews. Accepting ol malchus shamayim (the yoke of heaven) is a prerequisite for the validity of any conversion. If a genuine convert subsequently become lax in mitzvah observance, he becomes a mumar (heretic) like any other born Jew acting the same way, but these thousands of soldiers did not even pretend ab initio that they wanted to observe any halaochos. We do not distinguish between Ashkenazim and Sefardim, but are only interested in the Torah. However, anyone who validates such “conversions” will indeed cause a schism, G-d forbid, between those who recognize them for marriage purposes and those who do not (i.e. all the poskim in Eretz Yisrael: see the announcement published last week).

Rav Sternbuch Shlita was miraculously saved from a fury of an Arab mob last Thursday, and benshed gomel (the prayer for being saved by a miracle) on Shabbos. At the Kiddush on Shabbos after davening, his son said that one impudent fellow had suggested that this incident happened because of the Rav’s protests against the conversion scandal. The Rav responded that he believes he was saved in the merit of these protests.

Question: Is it permitted to eat food that was touched by someone who did not wash their hands (negel vasser)in the morning?

Answer: The halachah is that one may eat the food after first washing it three times under the faucet, although the Vilna Gaon was stringent never to eat the food.

One Purim, the Vilna Gaon received an exquisite mishloach manos, consisting of choice apples and lemons. Rav Zalman of Volozin (brother of Rav Chaim of Volozhin) was at the table of the Gaon that Purim and dozed off during the meal. While he was sleeping, his hands touched some of the fruit in the basket.

When the Gaon saw what happened, he immediately ordered the apples and lemons to be chopped into small pieces and thrown into the toilet. He world not even permit the fruit to be sold to a non-Jew, lest he sell them afterwards to a Jew. The Vilna Gaon believed that food touched before one washes his hands presents the greatest spiritual danger (Tosefes Ma’ashe Rav 25).

As far as the halachah lemaaseh, the Mishnah Berurah (4:14) cites the Chaye Adam (2:2) who permits eating food that a Jew touched in the morning before washing his hands. Before consuming that food, it should be washed off three times. If we look deeper into this issue, we will see that eating food which has been touched with unwashed hands is far from a simple issue.

What is the Chayei Adam’s proof to permit eating food touched before washing one’s hands?

The Bais Yosef forbids doing shechitah using a reed, because amongst other reasons, the reed may be impure. He writes that according to this explanation, if one unknowingly performed shechitah with a reed, the meat would be permitted.

The proof that the Chaye Adam cites is far from conclusive. The tumah that is on a reed as a result of one touching it is not nearly as powerful as that which rests on a person’s hands in the morning. Although the halachah states clearly that washing three times take this impurity off of one’s hands in the morning, it is far from simple that washing three times will take it off of food.

Chazal imply that the tumah that rests on one’s hands in the morning is more stringent and cannot be compared to other impurities. “If a person touches his eyes, nose, mouth, ears, or other orfices of his body in the morning before washing his hands, he should cut off his hands so that this should repeat itself. Touching these parts of his body can make him blind and deaf, and bring on other sicknesses. (Shabbos 108b)

The Zohar (cited by the Bais Yosef, Orach Chaim 4) also stresses that this impurity is more stringent than others. “When the neshama leaves a person’s body, a spirit of impurity envelops a person’s body…the water that one uses to remove this impurity is spiritually dangerous and can cause great harm.” From the words of the Zohar, we see how destructive this impurity is.

The Rishonim also stress the great danger inherent in this impurity. In Hilchos Yom Kippur, the Bahag writes, “Shivta is the name of the spirit which rests on a person’s hands at night. Eating food that a person touched before washing his hands causes great spiritual danger.” When defining shivta, the Aruch cites the words of the Bahag as the halachah.

The Pri Megaidm emphasizes the severity of eating food which was touched with impure hands. “Eating such food is dangerous and we follow the principle that danger is more stringent than other prohibitions” (Mishbetzos Zaham 4:7) The Shelah (cited in Ketzos Hashulchan 2:7) adds that eating these food causes one’s heart to become impure and that this will eventually lead a person to do aveiros (sins).

Based on the above, some seforim suggest that one should wash their children’s hands even at a very young age. Although l’halacha one only needs to be stringent from the age of chinuch (education), some extremely righteous individuals start washing their children’s hands from the time of their bris milah (circumcision).

Despite all the danger that such food poses, there is a way to understand why the halachah and minhag are so lenient. The Rama writes (2:7) that if one washed his hands in the morning without a utensil, the impurity will also be taken off. Since most people wash their hands upon waking up in the morning, one can rely on this washing together with the washing of the food to eat the food that was touched.

Another reason to be lenient regarding this halachah is based on the famous incident with Rav Avrohom ben Avrohom, was born to a family of gentile aristocracy yet decided to relinquish his status and become a righteous convert. His family, who was very devout in their religious beliefs, ordered him to renounce his Jewish faith or be burned at the stake. Rav Avrohom refused to compromise and chose to die al Kiddush Hashem (sanctifying G-d’s name).

On the day that Rav Avrohom was executed, a great fire came out of the Me’oras Hamachpeilah in Chevron, where the avos (patriarchs) are buried. The Vilna Gaon explained that Rav Avrohom’s act of dying while sanctifying Hashem’s name caused the forces of impurity to be reduced drastically and, as a result, the tumah that rests on one’s hands every morning upon awakening was also weakened (Rav Shlomo Zalman Auerbach as cited in Ishei Yisroel (2:17). Nonetheless, regarding food touched by someone who did not perform netilas yodayim beforehand, the Vilna Gaon ruled that even after the incident of Rav Avrohom ben Avrohom, one should not eat the food.

In conclusion, a person should take whatever precaution he can not to eat food that was touched before netilas yodayim. If the food was touched, tit should be washed under the tap three separate times.

Guarding the purity of the food that is placed in one’s body ensure that a person will be spared from the spiritual harm that it could cause (taken from Teshuvos V’Hanhagos 1:1)

By Rabbi Chaim Coffman

Myth Number One: Judaism does not allow converts. Fact: Judaism allows anyone to convert who is serious and willing to uphold all the mitzvos. There is no obligation to convert and if one chooses, they can continue to be a righteous Gentile by practicing the seven Noahide laws. Orthodox Judaism does not allow for anyone to convert for ulterior motives like for the sake of marriage. The conversion candidate must move into a religious community and live within walking distance to a nearby synagogue.

Myth Number Two: I can learn everything on my own and I don’t need a mentor to teach and guide me. Fact: Although one can learn from many different sources and read lots of books, it is not the same as having someone who can guide you and take you every step of the way. Reading books and getting academic information is important but one can very easily get lost in the many details of Jewish law!

Myth number Three: I don’t need a community, I can do everything within the confines of my own home. Fact: As much as one learns on their own, even if they have a mentor who will teach and guide them, does not take the place of being part of a community. When one sees everyone around them striving for the same goals and having the same ideals, it puts what one learns into practice. It also helps getting the support and help one needs where one won’t be able to with family.

Myth number Four: Once I am accepted by an Orthodox Beis Din (rabbinical court) as a viable candidate, it is all downhill from there. Fact: Although one may be accepted and receive guidance from a qualified beis din, less than 20% of all candidates actually finish the process. Even after one has lived in a community and has taken many classes with a proper rabbinical authority, the beis din has their own criteria of what they are looking for and will determine when that candidate is ready to finish the conversion.

Myth number Five: The community is all-welcoming and makes it comfortable for the prospective convert. Fact: Although it is written in the Torah more than 30 times to love the convert, many communities are skeptical of converts even after the convert has converted! The reason is that throughout Jewish history, converts have not given the Jewish people a great name and caused serious harm. Therefore, many communities are skeptical of all converts, making the process even more difficult.

Myth number Six: Once a person converts, that will solve all their problems. Fact: Converting to Judaism or becoming religious does not mean that one’s life will become easier. Just because one has found the right path for themselves in no way means that life from no one will trouble-free. One will find more meaning in their lives but it is not automatically going to turn one’s life around.

Myth number Seven: Becoming an Orthodox Jew will not change my financial situation. Fact: There is an old Talmudic dictum called “Mitzvos cost gelt!” In other words, moving into an Orthodox community has varied expenses including higher prices for housing, kosher food and school tuition, not to mention food for Shabbos, the holidays…If a person wants to convert and become an Orthodox Jew, they have to be willing to pay the price!

Myth Number Eight: Now that I have started my path to conversion, I will have a better relationship with my family. Fact: Most converts inevitably have family issues in the process of conversion. If the family came from a religious past, especially Christianity, they will do their best to help and “save” you from your misguided ideas! This can cause added stress and make family situations sometimes unbearable.

Myth Number Nine: It shouldn’t be so hard to explain to my boss why I have to leave early on Friday afternoon and miss many holidays if I have not converted yet. Fact: Depending on how understanding your boss is, it may be hard for them to understand if you are not even Jewish yet why one should be taking such steps. In fact, there may be some non-religious Jews who don’t practice such things so why should you. This can also cause great amounts of difficulty!

Myth Number Ten: An Orthodox conversion to Judaism will be great for my kids. Fact: It may be, it may not be. It will depend on how old the kids are and how it is integrated into their lives. They may not want any part of it and for the parents that is a very difficult thing to swallow. The reality is that the younger the children are, the easier it is but even if they convert at a young age, when they come of age, at either 12 or 13, they will be asked if they want to stay Jewish or not.

“And Moshe took the bones of Yosef with him”.


”With him” suggests that the bones were to be specifically kept close to Moshe Rabbeinu. This seems puzzling. The Torah is intimating the following message. Yosef Hatzadik served Paroh faithfully, making sure there was enough food throughout the years of famine and even subjugating the property and the very bodies of the Egyptians to the King. Yosef’s descendants were entitled to assume that they would always be treated well, since the King or any of its successors would not dare to forget what Yosef had done for the nation. However, they were quickly disillusioned and as soon as Yosef died, the process of persecution set in. Thus, Yosef’s bones were to serve as a reminder not to put our trust in anyone except Hashem.
Similarly, with all the Egyptians’ silver and gold, which the Benei Yisrael took with them, they would be tempted to believe that they no longer needed to worry about their material needs, and yet, they ended on having to stay in the wilderness for 40 years, where all their material possessions were of little use, and they became totally dependent on the mon for their most basic material needs. In order to remind them not to rely on anybody or anything except Hashem.

“Stand still and see the salvation of Hashem”

The story is told that the Vilna Gaon’s brother was very sick and when the Vilna Gaon went to visit him, his brother told him that he was not seeing any doctors at all, since he had to have complete faith in Hashem. The Vilna Gaon responded that if he displayed the same degree of trust in Hashem in matters such as his livelihood, then this attitude was appropriate, but if not, then it was merely laziness disguised as piety.
By contrast, the Peias Hashulchan relates a story about the Vilna Gaon himself. There was a fund to support people learning Torah, and one of the beneficiaries was the Vilna Gaon. However, his shamash suffered from dire poverty himself and embezzled the money designed for the Vilna Gaon, figuring that Hashem would take care of the Vilna Gaon. The Vilna Gaon got wind of hat was happening, but decided not to say a word, since embarrassing a fellow Jew is tantamount to murder. He and his family subsisted for a while from the remnants of garbage. Eventually the shamash became mortally sick and came to be the Vilna Gaon for forgiveness. The Vilna Gaon calmed him down and reassured him that he need not worry, and that he was in fact deeply grateful to him for having granted him the opportunity to withstand a nisoyon (test) and put his trust completely in Hashem. Rav Sternbuch relates that even in his lifetime he was witness to people who approximated this highest level of bitachon (belief) and who merited a corresponding hashgocha (Divine Providence)


“There did not remain even one of them” (“ad echad”)

The Medrash interprets the term “Ad Echad” to mean “but” one, that is, one did remain alive, namely Paroh. This Medrash seems difficult to understand. What did Paroh to deserve to remain alive? We can understand this through the Baal Shem Tov’s parable explaining the possuk, “Oh Hashem to whom vengeance belongs”. There was once a king who lost his way and when he claimed to be king, everyone made fun of him. When he found his way back to the palace one minister recommended that everyone who had failed to help the King be given the death penalty, but another minister suggested that a better punishment would be for the King to appear before all those guilty of showing disrespect towards him, since their resulting humiliation would constitute the most appropriate punishment. So too the ultimate punishment for those who fail to serve Hashem is for Hashem to appear in person kivyachol as a result of which transgressors will suffer unspeakable shame an dembarrassment. Paroh too was kept alive, so that he could suffer the torment of being the sole survivor and of being left with nothing after claiming to be an all-powerful being to whom were subservient.

“And they believed in Hashem”


Bnei Yisrael surely believed in Hashem even before this event, but until that time it was more of an intellectual belief, whereas now this was transformed into complete emotional conviction (emuna chushis). The Chosed Yaavetz (15th century gadol who died in 1507, not the son of the Chacham Zvi) who was born in Spain and left id during the Expulsion in 1492 wrote that during the period of the inquisition the Jewish philosophers were the first to convert, whereas the simple folk, imbued with simple faith, refused to succumb. The philosophers just used their philosophical knowledge to rationalize their actions. Whilst there is room for a philosophical appreciation of Hashem’s existence (as borne out, for example, by the Chovos Halevovos) experience shows that simple emuno chushis is the higher level to strive for, and one that is unique to the Jewish nation.

“…and in His servant Moshe”

A slave fulfills his master’s wishes only insofar as he is required to do so, whereas a faithful son desires to fulfill his father’s wishes beyond what he is actually asked to do. An ordinary yid should aspire to serve Hashem primarily with the level of a son, but Moshe Rabbeinu who handed down the Torah to us had to serve Hashem primarily with the aspect of a slave who does not move one iota from his master’s instructions.

“Then came Amolek and fought Yisrael in Refidim”

It is brought down that in the period leading up to the coming of moshiach Amolek will gain a foothold even amongst the Jewish nation. Unfortunately, Amolek can even take the form of a supposedly Orthodox rabbi. When a well-known Rabbi seeks to grant legitimacy to conversion, which he himself knows to be null and void, thereby tearing the Torah to pieces, we must be aware of this possibility and act accordingly.

By Rav Moshe Sternbuch

Children and Grandchildren

“In order that you should relate this story to your children and grandchildren, and you should know that I am Hashem”
The Torah equates relating what took place in Mitzrayim to recognizing the existence of Hashem. While the story of Yetzias Mitzrayim certainly is a vehicle to make the Almighty part of our lives, it is difficult to understand why this is the litmus test as to whether one believes in Hashem.
Herein, the Torah reveals something about a deep aspect of our neshamos. A person might be a practicing Jew and extremely careful about performance of mitzvos, yet, the level of his recognition of Hashem’s existence depends on how much effort he places into relating the story of the makkos (plagues) to his children and grandchildren, i.e. giving his offspring a Jewish education.
Sending our children to the best yeshivos and seminaries is not sufficient. If we do not speak about Hashem’s greatness then fear of Heaven will not be implanted in their neshamos. Constantly speaking about the Almighty’s kindness and might especially as it expressed itself during the ten makkos – is a sign that our belief in Hashem is strong.

Choosing Life

The Yerushalmi explains that all of the Aseres Hadibros (10 Commandments) are hinted to in Krias Shema. While some of them are quite clear, seemingly there is no direct reference to lo tirtzach, do not murder. Where do we find an indication of this prohibition in Shema?
The Vilna Gaon explains that veshinantom levonecha, ensuring that the Torah is sharp on the tongues of our children, is a hint indicating the prohibition against murder. Someone who does not put in the proper effort to provide his children with a proper Jewish education is, in essence murdering them. Taking the Vilna Gaon’s words to heart will help us ensure that our children grow up to be healthy, happy, Torah-observant Jews.
In this light, we can gain some insight into what the Torah means when it tells us that after Hashem spoke to the Jewish people, they bowed down and thanked Him. Rashi explains that this was in response to the announcement that they would have children. Many children are born every year and at first glance, this would not seem to be a sufficient reason to respond with such great gratitude to Hashem.
“Having children” does not merely refer to the physical act of giving birth to offspring. Rather, Hashem promised us that if we educate our children properly, the offspring we bring into this world will be considered “our children”. If we live up to the Torah’s expectation of educating our children, they will follow in the sweet ways of the Torah.

Living with Torah

We are instructed to conduct the Pesach Seder at a time when the matzos and maror are in front of us. This is more than a time limit for when the Seder can be performed. Chazal meant to tell us thereby one of the major principles, but then, when it comes time to put them in practice, to do nothing. Judaism shuns this approach as antithetical to the Torah itself. Hashem gave us the Torah to put it into practice and to incorporate all of its ideologies into our everyday lives.
For this reason, we may only relate the story of Yetzias Mitrayim during the evening of the 15th of Nissan, at the time when we can fulfill the mitzvos of matzah and marror shows that discussion and practical action are integrally bound. There is no getting away with long, ethical discourses without practical fulfillment of the mitzvos.
We see a similar concept illustrated by tefillin. Arm tefillin are symbolic of the fulfillment of mitzvos, while head tefillin represent the deeper understanding of the mitzvos. We are not allowed to wear the head tefillin unless we are already wearing those of the arm for this would represent thought without actions. In order for our thoughts and actions to find favor in Hashem’s eyes, deep understanding must be synthesized with practical fulfillment.

By Rabbi Moshe Sternbuch

Miracles of Evil


During the period of Yetzias Mitzrayim, Hashem performed many miracles for the Jewish people. These signs helped us recognize Him as the Absolute Power in the world. At the same time, they bolstered our faith in Him and prepared us to receive the Torah.
In direct contrast to the miracles that Hashem performed, the sorcerers of Mitzrayim tried to copy these actions through black magic. To a certain extent, they were successful in duplicating these acts. However, when it came to the plague of kinnim (lice), they admitted that they could not replicate it, and even they acknowledged that these plagues were the Hand of Hashem.
We can understand why the Almighty performs miracles for Klal Yisrael, but it is much more difficult to fathom why He gives this potential over to evil individuals. What is the reason that Hashem gives them such power?
Miracles are a direct revelation of Hashem’s might, and to some extent they take away our ability to have free choice. The Almighty balances this out by giving a similar power to evil individuals. This returns to us the option of free will.
During the time of the Gemara, the Amoraim could perform miracles. Later generations fell, however, so now, we no longer have the ability to perform such acts. Since open miracles are highly uncommon today, there is no need to balance out free choice in this way, so the power of black magic and sorcery also decreased.

The End of Sheidim

The Gemara in Maseches Chagigah (15a) discusses a being called a sheid. These creatures have some aspects similar to man and some resembling angels. During the times of the Gemara, they were quite prevalent.
The Rambam, however, writes that there is no such thing as a sheid. This comment is extremely hard to understand, for it appears to contradict the Gemara. His words were so controversial that the Vilna Gaon wrote in response that the Rambam, in saying this, was misled due to his study of philosophy (Biur HaGra, Yoreh Deah 169).
However, once we accept that the power of sorcery and witchcraft have weakened today, we need not be troubled by the Rambam’s statement. The Rambam could also have accepted that there was once an entity in the world called a sheid, but today, and even in his day, when there already were no longer open miracles, this being was simply taken away from us.

I am Hashem

“One of the main reasons we received the Torah was in order to come to believe in Hashem” (Vilna Gaon, Mishlei). The main message of the Ten Makkos (plagues) was to recognize that Hashem is the one and only Power in the world. This is why the makkos preceded Kabbolas HaTorah (acceptance of the Torah on Mount Sinai).
Dovid Hamelach said, “Hashem is raised up above all of the goyim; His glory is in the heavens” (Psalms 113:4). The nations of the world believe that Hashem is a distant entity and that He is above worldly matters and has little connection to what takes place in everyday life.
We say, “He picks us up from the dust; from the trash heaps He lifts up the downtrodden” (Psalms 113:7). Hashgacha protis, personal providence for every Jew, is one of the foundations of Judaism. The Ten Makkos and Yetzias Mitzrayim help us recognize Hashem’s power and the effect it has on our personal lives.
Twice a day, we emphasize this when we recite Shema. “Hashem is One” implies that He alone controls the world and there is no other power besides Him. This is a pillar of our faith, and remembering Yetzias Mitzrayim helps us internalize that He is the only power Who has any influence on our lives.

Difficult Times

At times, we may not understand how Hashem is directing our lives. Everything might seem to be going wrong, as if there is no one in control of our destiny. What can we do to strengthen our belief during such periods?
The Chofetz Chaim compares this to a person who comes to visit a shul for one Shabbos. He sees the gabbai, “randomly” distributing honors. In his eyes, it appears as if everything is arbitrary.
His problem is that he only sees a small part of the picture. If he would come to that same shul every Shabbos, he would realize that there is definitely a system. So, too, we must recognize that Hashem acts in His infinite wisdom and we should not doubt the fairness of His ways.

Heartfelt Prayers

Broken from slave labor, the Jewish people cried out to Hashem to help them. Their prayers came directly from the heart, and the Almighty accepted them. This was the beginning of the redemption from Mitzrayim.
In Psalms 145, Dovid Hamelech contrasts similar concepts in the two halves of each verse, connecting them with a Vov hachibur (a connecting ‘and’). The exception to this pattern is the seventeenth verse: “Hashem is close to all those who call Him, to all who cry out to Him with truth”. What is the difference between this verse and the others?
Rav Elya Lopian explained that it is impossible to say that the Almighty is also close to those who call to Him truthfully, for Hashem can only be close to those who do so. Those who call on the Almighty without truth are totally distanced from Him, and Dovid Hamelech makes it clear that speaking to Hashem without truth is like talking to Him in a foreign language that He does not understand. Since Hashem recognizes our thoughts, we must even be carefully how we think during prayer.
The Polish government once tried to influence yeshivos to incorporate learning the vernacular into the curriculum of the yeshivos. Rabbonim thought that they should send a Polish-speaking rov to speak to them, but the Chofetz Chaim advised them not to. Hearing a rabbi speak Polish would just encourage them to go ahead with their plans.
Instead, the Chofetz Chaim went himself to speak to the Polish authorities. He spoke to them in Yiddish, and most of the time, he cried to them bitter tears over the impending decree. Although the government officials did not understand Yiddish, they understood the Chofetz Chaim’s message and immediately rescinded their plans.

Inheriting Eretz Yisrael

Hashem uses four different expressions of redemption when promising to take the Jewish people out of Mitzrayim. “After”, the Torah tells us, “He will take them to the Land that He promised to Avrohim, Yitzchok, and Yaakov as a morasha (inheritance)”. Why does the Torah stress that the Land of Israel is ours as an inheritance?
The word morasha can also be read as me’urasa, betrothed. If we maintain a relationship with the Torah as a chosson (groom) does to his kallah (bride), then we are deserving to live in the Land. However, if we forsake the Torah, then we no longer merit this privilege.
During these troubled times, our right to Israel is challenged daily. We must look at our relationship with Hashem and evaluate whether we share the close bond that we are meant to have. By returning to that special closeness of me’urasa that newlyweds share, we will merit to have the morasha, an unchallenged right to live in Eretz Yisrael.

By Rav Moshe Sternbuch


We are in the midst of the period referred to as “Shovevim Tat”, the parshiyos of Shemos through Tetzaveh. During these weeks, we relive the redemption of Yetzias Mitzrayim (the coming out of Egypt). The Arizal (Rav Isaac Luria) explains that this is a special time for teshuvah and experiencing national and personal salvations.

Retaining Separation

At the beginning of Sefer Shemos, the Torah tells us that a new king arose in Mitzrayim (Shemos 1:8). Chazal explain that it was the same Paro, but he renewed his original decree. What was the essence of this original decree and how did he renew it now?
When Yaakov and his family originally came to Egypt, Paroh decreed that they should live amongst them and integrate into the comfortable life in Mitzrayim. Yaakov recognized that living among the Mitzrayim would eventually lead to assimilating into their culture. He refused Paroh’s offer and successfully got around this original decree.
After Yaakov and the shevatim (tribes) died, Paroh renewed his offer, and without the leadership of Yaakov Avinu, the Jewish people followed Paroh’s instructions. They began to integrate into Egyptian culture and slowly drifted away from the Torah. This aroused Divine wrath and caused the Jewish enslavement by the Egyptians.
Living amongst non-Jewish cultures, we face the same challenges today that Klal Yisrael had in Mitzrayim. If we choose to disregard their enticements and cling to the ways of the Torah, then we will find favor in Hashem’s eyes and be spared from harsh punishment. However, if we are drawn after the ways of the non-Jews, we, too, will evoke Hashem’s anger.

Fearing Hashem

The Torah stresses that Yocheved and Miriam feared Hashem and saved the Jewish people. Seemingly, this was not the greatest aspect of their actions. By refusing to listen to Paroh’s orders to kill Jewish babies, they single-handedly saved the entire Jewish people and should have been given more credit for their actions.
The Torah comes to tell us that they did not save the Jewish people merely because of emotional pain of killing infants. They recognized the chillul Hashem involved in killing so many Jews. Because they acted out of concern for Hashem’s honor, they were rewarded with Botei Kehunah and Botei Leviah, to be the progenitors of Kohanim and Leviim.
One of the primary requirements to see salvation is fear of Hashem. We should follow in the ways of Yocheved and Miriam, who acted purely out of fear of the Almighty, if we live with fear of the Almighty, we will constantly see His Hand.

Marriage

One would think that the harsh decrees against the Jewish people in Mitrayim would stop them from marrying. Yet, despite the law to kill all newborn babies, the Jewish people continued to wed. In this way, the perpetuated Klal Yisrael and paved the way for the redemption.
Rav Yechiel Weinber, the Sridei Aish, related that during the Holocaust in the Warsaw Ghetto, two rabbonim remained. Even though they were all slated to be exterminated, they decided that they would marry off as many of their children as they could beforehand. Parents could at least feel that they had done everything they could for their children’s future.
Every day, the rabbonim performed many weddings. Even though conditions in the ghetto were cramped and there was no food, they did not let this break their spirit. The rabbonim once remarked, “The Germans can take away this world from us, but they cannot take away the next”.
In our day, conditions are much easier, and we do not have to give up our lives to fulfill mitzvos. We must, nonetheless, learn from the strong will of those who went through the Holocaust. If we put all of our energy into fulfilling the mitzvos, Hashem will respond tour efforts and bring about the redemption.

Hoping vs. Waiting

Miriam placed her brother Moshe in a small reed basket and into the waters of the Nile, then waited to see what would happen to him. Chazal tell us that because Miriam waited to see what would happen to her brother, she received great reward when the Jewish people later waited for her for seven days while she recovered from tzoraas in the desert.
Seemingly, Miriam’s act was not excessively praiseworthy. Anyone would have waited out of care and curiosity to see whether her sibling would live and what would transpire. Why was she deserving of such reward for this?
Some people hope for Divine salvation, and others wait for it. The difference between the two is that waiting implies complete clarity that the redemption will come, while hoping suggests some level of doubt regarding this issue. The greatness of Miriam’s act was that she waited for her brother’s salvation and had complete trust in Hashem that it would take place.
Rav Sternbuch relates that during World War II, his mother was convinced that after such atrocious killings had taken place, Moshiach would soon arrive. She decided that she would save her best dress and all of her jewelry for the day that Moshiach arrived. Even after the war ended and Moshiach did not come, she continued to set aside her best dress and jewelry for the day that he would come.

Avoiding Theft

Prayer is a major catalyst for salvation, and theft and dishonesty are reasons why one’s prayers are not accepted. Although G-d hears the cries of all who turn to Him, He is only close to those who live lives of truth. Rabbeinu Bechaya (Kad hakemach, “Emunah”) explains that only those who maintain a life of honesty and integrity can hope to have their prayers answered.
Generally, it is impossible for any shepherd to prevent his animals from grazing in pastures that belong to others, unless he takes the necessary precautions. For this reason, herdsmen are generally labeled as thieves and Chazal call them “rasha, wicked” (Bava Metzia 5b). This label disqualifies them from serving as witnesses, as the Torah says, “Do not join forces with a wicked person to be a corrupt witness” (Shemos 23:1).
Moshe Rabbeinu was meticulous about grazing his sheep only on uninhabited desert lands where none of the pasture area was privately owned. This practice demonstrated his trait of absolute integrity, which is a fundamental necessity for someone in a leadership role. The Medrash (Yalkur Shemoni, Shemos 169) says that it was because of the honesty that Moshe Rabbeinu displayed while tending his flock that he eventually merited to become the leader of the Jewish people.

Oratory Skills

The Torah tells us that Moshe Rabbeinu has speech problems (kevad peh) and language problems (kevad lashon). The Ran (Drashos) explains that Hashem did not want the Jewish people to think that it was because of the powerful oratory skills of Moshe Rabbeinu that we were freed from Mitzrayim. Rather, it was only because of the Almighty’s grace.
During World War II, Winston Churchill valiantly led the English people through the war. Even in their darkest hour, he would exclaim, “We can take it!” and boosted the morale of his people. As long as he was leading the country, the English felt that they were invincible.
The Jewish people have a different set of standards. We know that one of the conditions for personal and national redemption is recognition that salvation can only come through Hashem and that thinking that our own wisdom or that of our leaders plays a part only hinders this process. We must realize with complete clarity that “ein od milvado”, everything come from His Hand alone.

Riding Donkeys

Chazal tell us that the donkey that Moshe Rabbeinu rode on was the very same one that Avroham Avinu traveled on to the Akeidah (the binding of Isaac). This is also the same donkey that Moshiach will arrive on. What is the connection between these three events and why must they all ride on a donkey?
A donkey is the archetype animal representing a beast that lacks all intelligence and is completely reliant on its master, going only where he directs it. Jews are meant to learn from the donkey vis-à-vis our relationship with the Almighty. At times, we are meant to nullify all understanding and follow Hashem’s will without second thought.
First, Hashem told Avroham Avinu that Yitzchok would be the heir to his life-long work of bringing recognition of Hashem into the world. Afterward, the Almighty seemed to contradict His original promise by commanding Avrohom to offer Yitzchok as a sacrifice. Without a second thought, Avrohom Avinu boarded his donkey and hurried to fulfill the Divine order.
Hashem told Moshe Rabbeinu to return to Mitzrayim to spearhead the redemption of Klal Yisrael. Even though some of Moshe Rabbeinu’s enemies had died, he still had many enemies remaining there. Nonetheless, Moshe Rabbeinu and his family got on a donkey and traveled to Mitzrayim.
In our time, we face a similar paradox. If we think logically about our present situation, there is no reason why the redemption should come. Previous generations were more righteous than we are and yet he did not come during their days. Why should Moshiach come now?
Although it may not seem logical, Hashem has promised us that whether we are worthy or not, the final redemption will come. In this respect, we must make ourselves like donkeys and disregard all arguments to the contrary, just as Avrohom Avinu and Moshe Rabbeinu put all reasoning to the side to fulfill the Almighty’s will. If we follow their example, we will merit to witness the coming Moshiach very soon.