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Haftoras Bereishis
Know Your Haftorahs

by Rabbi Dovid Siegel, Founder of Kollel Toras Chesed, Skokie,
Illinois.
Unique insights into each week's Haftorah portion.
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PARSHAS BEREISHIS
Yeshaya 42:5 - 43:10
We introduce the year's Haftora reading with a penetrating message

defining our awesome role in this world. Rashi quotes the Sages' Aggadic
interpretation of the Torah's opening word, "Breishis" to mean, "For the
sake of the choice". Based on references from the books of Yirmiyahu
and Mishle, the Sages explain the Torah's first verse in the following
manner, "Hashem created the world for the sake of His sacred people
and His sacred Torah." (comment of Rashi to Breishis 1:1) Hashem
revealed at the outset that His master plan called for standards of
elevation. Although the world would develop into seventy nations Hashem
created His world with one nation in mind, the Jewish people. Similarly,
although the world's moral fiber would consist of seven human principles
Hashem created His world with a greater moral standard in mind - the
adherence to six hundred and thirteen principles.
Concurring with the Torah's opening thought the prophet Yeshaya

develops this and translates it into our levels of responsibility. In order to
appreciate this we refer to Rashi's opening comment to the entire Torah.
The Sages question the Torah's need to begin with the historical account
of over two thousand years of world existence. They reason since the
Torah is essentially a book of Mitzvos it should most appropriately begin
with Hashem's first Mitzva to His people. They answer that Hashem
wished to substantiate our claim to Eretz Yisroel. He therefore began the
Torah with the unequivocal fact that He created the world and
apportioned His land to whomever He deemed worthy of residing therein.
These words are cryptic and perplexing but their underlying message is
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Haftoras Bereishis
that the Torah's lessons go far beyond the scope of Mitzvos. Hashem
declared through His opening words that His all encompassing purpose
for creation is to be recognized as the source of existence. Nachmanides
crystalizes with these classic words, "For Hashem has no interest in all
below other than for mankind to know and acknowledge Him as their
creator." (comment of Nachmanides to Sh'mos 12:16) This explains why
Hashem began the Torah with an elaborate history lesson. The opening
chapter describes in detail every step of creation. This first statement
declares for all time the direction of the world and its primary purpose- to
recognize and acknowledge Hashem as the source of all. The world's
foremost obligation is to preserve this truth thereby fulfilling Hashem's
sole interest in all of mankind.
Nachmanides develops this and shows how the book of Breishis is one
long display of Hashem's sovereignty over His world. Although the world
seems to run on its own Hashem truly controls it and responds to all
human conduct. Breishis teaches us that Hashem rewards those who
follow His program and acknowledge His existence and punishes those
who ignore and deny His existence. Hashem is extremely harsh on those
who rebel against Him attempting to eradicate His name from this world.
Conversely, Hashem is also extremely kind and compassionate to those
who dedicate themselves to His program and publicize His existence.
Adam's short lived privilege in Gan Eden and his subsequent rejection
begin the lesson. The devastating flood and disastrous tower of Bavel
continue the lesson. Canaan's corrupt behavior and Shem's
commendable concern complete this segment of things. (Nachmanides to
Breishis 1:1)
Following this pattern of creation Hashem designated a specific area of

His world wherein His Divine presence could be recognized and
intensified. The said purpose for this elevated land was to increase His
recognition amongst those who sought to further their relationship with
Him. The seven Canaanite nations residing therein had no such goal in
mind and were immersed in the most repulsive pagan culture ever to
exist. They were, by definition, the antithesis of Eretz Yisroel and defied
the entire world's purpose for existence. The Jewish nation, on the other
hand, served as the focal point of existence and undoubtedly deserved to
further their relationship with their Creator in His chosen land.
Maimonides explains that the world at large was on a decline since the
early generation of Enosh who created the platform for idolatry. By the
time Avrohom Avinu discovered Hashem the world's population totally
forgot Hashem's truth of creation. Avrohom Avinu painstakingly nurtured
his family into the only people that recognized and preserved the truth.
These experiences clearly display the need for a chosen people without
whom the entire purpose of creation would have been forgotten.

Haftoras Bereishis
The beginning of the book of Sh'mos provides our second lesson, the
need for the elevated standard of Torah. Maimonides explains that the
Jewish people's exposure to and association with Egyptian culture
threatened to destroy Hashem's truth from the world's sole remnant of
pure thinkers. Even Avrohom Avinu's devoted family became influenced
by its surroundings and began adopting disgraceful foreign ideologies.
One sacred branch of the Jewish nation, the tribe of Levi, remained loyal
to Hashem's truth and preserved the family tradition. Maimonides
explains that Levi's family was privileged to immerse itself in Torah study
throughout the trying period of exile and remained steadfast to Torah
principle. (Maimonides Hilchos Avoda Zara 1:3) This experience proves
the need for an elevated moral standard without which the basic truths of
creation would be lost forever.
We now understand that the basic truth of creation, "Breishis Bara",

called for an elevated people and standard of conduct, "For the sake of
Yisroel and Torah". Although Hashem allowed for the existence of other
nations with basic moral conduct this could not preserve the purpose of
creation. The books of Breishis and Shmos historically display the
absolute need for an elevated nation with elevated ethical standards.
History itself teaches us that without the Jewish people and the Torah the
world could never fulfill Hashem's basic interest in creation and would
forfeit its right to exist.
These thoughts provide the backdrop for our Haftora which outlines the
privileges and responsibilities as the Chosen nation. The prophet
Yeshaya begins by saying, "So says Hashem the creator of the heavens
and their expanse, He who spreads the land and its sprouts, gives breath
of life to the people residing upon it and Heavenly spirit to those who walk
there.'" The Sages interpret this passage to refer specifically to those who
reside in Eretz Yisroel and traverse its soil. They deduce that a maid
servant from gentile decent who resides in Eretz Yisroel will merit
everlasting life. In addition, they deduce that even one who traverses
Eretz Yisroel's soil will merit an elevated spirit in Olam Habba. (Mesichta
K'subos 111a) As stated, Hashem's sole interest in creating His world is
to be recognized by His creatures and establish an ongoing relationship
with them. Whoever resides in Eretz Yisroel is privileged to an intense
relationship with Hashem that mature into an everlasting one. Even
traversing Eretz Yisroel's produces intense feelings of closeness to
Hashem that translate into eternity. Yeshaya therefore says all who merit
to enter Eretz Yisroel epitomize Hashem's sole interest in creation, to be
acknowledged as the creator of the world thereby yielding an ongoing
relationship with Him.
Yeshaya continues, "I established you a covenant of people to enlighten

Haftoras Bereishis
the nations." Radak explains that the Jewish people's merit gives reason
for the existence of the entire world. All nations owe their existence to the
Jewish people who single-handedly continue and further the world's
purpose. As we have learned the world was created for the sake of those
who acknowledge their creator and continues to exist solely for that
purpose. Yeshaya, however, adds a significant dimension to this and
reminds us that we were chosen to enlighten the nations. Radak explains
that Hashem demands from His people to serve as a shining example to
the rest of the world. Hashem's purpose for creation was for all nations to
recognize Him and acknowledge Him through their ethical conduct
maintaining basic human behavior. We, the Chosen nation, must conduct
ourselves with such perfection that the entire world will appreciate the
truth of creation. We must effectively impress them with this truth that
everything belongs to Hashem, the creator and master of the universe.
(comment of Radak ad loc)
Yeshaya continues and prophesies that the time will come when the
nations of the world will question Hashem's favoritism to his chosen
people. Hashem will respond, "Let the earlier ones inform us by giving
their testimony and proving our righteousness." (Yeshaya 43:9) The
Sages explain that at the end of time Hashem will call upon Nimrod,
Lavan, Potiphar's wife, Nebbuchadnetzar and Daryovish to attest to the
Jewish people's moral conduct. (Mesichta Avoda Zara 3a) The perfect
devotion of Avrohom Avinu, Yaakov Avinu, Yosef Hatzadik and the like
will unequivocally prove the truth of "Breishis"- that the world was created
solely for the sake of His devoted people.
Yeshaya adds another dimension to our lesson and states in Hashem's

name, "All that is called by My name was created for My glory." (Yeshaya
43:7) The Sages question, 'Who dares call himself by Hashem's name?"
They answer that the pasuk refers to our obligation to emulate His ways.
We must be identified through our attributes of kindness, compassion and
piety in the same way that Hashem is known. (Yalkut Shimoni 452) This
completes our lesson of Breishis - for the sake of His people. We, the
Jewish nation, are elevated expressions of Hashem's creation. In addition
to acknowledging our Creator our responsibility goes beyond. Because
we are His Chosen people we carry His stamp of creation, being created
in His sacred image. This image demands of us awesome levels of
perfection in order that our essence reflects Him as our creator. Our
elevated standard of conduct must unequivocally project a resounding
message that we are His creatures privileged to be created solely to
serve Him.
May we merit in our difficult traumatic era to serve our Creator

wholeheartedly thereby bringing Him the true glory He deserves to
receive from all.

Haftoras Noach
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PARSHAS NOACH
Yeshaya 54
This week's haftorah projects the glorious future of the Jewish people and
describes the splendor of Jerusalem in breathtaking dimensions. In the
midst of this indescribable vision the prophet Yeshaya draws a striking
comparison between our present exile and the flood in the time of Noach.
Yeshaya says in the name of Hashem, "For a brief moment of anger I
concealed My countenance from you but with everlasting kindness I will
show My compassion. As with the waters of Noach about which I swore
that they will never again flood the world so have I sworn never again to
become angry with Israel." (54: 8, 9) The prophet assures the Jewish
people that their painful years of exile will soon draw to a close never to
be repeated. Drawing attention to the flood, he guarantees that, "As the
world has never experienced a second flood so will the Jewish people
never experience another exile." This peculiar equation between the flood
and the Jewish people's exile suggests a strong association between the
two. It appears that Hashem's unconditional guarantee to withhold a flood
from this world serves as sound evidence to the eternal redemption of the
Jewish people.
In order to appreciate this association, let us analyze Noach's role during

the flood and Hashem's response to it. The Torah tells us in the beginning
of our Sidra that the flood was sent because humanity turned totally
inwards. The Torah states, "And the land was corrupt before Hashem and
the land was full of robbery." (Breishis 6:11) All of mankind became
focused on themselves satisfying all of their personal pursuits without
taking anyone else's privileges and rights into consideration. They
regarded everyone and their possessions permissible to themselves in
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Haftoras Noach
order to satisfy their personal interests and desires. Humanity was literally
destroying itself with every person concerned only for himself, showing no
care or respect for anyone else. During the months of the flood it became
Noach's sole responsibility to restore morality to the world. The prevalent
principles and policies in the Ark, Noach's world, had to be kindness and
compassion. Every moment spent there had to be filled with caring and
sharing. Hashem therefore charged Noach with the overwhelming
responsibility of providing and tending to the needs of every living being in
the Ark. The Talmud (Sanhedrin 108B see Maharsha ad loc.) relates a
conversation between Noach's son, Shem, and Eliezer wherein Shem
stated that he never formally went to sleep throughout the twelve months
he was in the Ark. Noach's family was totally preoccupied with their
magnanimous chore of continuously following the varied feeding
schedules of each living being. In this way, the family was totally involved
in acts of kindness, providing for others ever moment of their stay. This
total reversal of priorities, placing their entire focus on the needs of others
reestablished the world. In fact, our Chazal in the Midrash (Breishis
Rabba 33:4) understand this to be the single merit through which the
flood waters ended and Noach's family was permitted to leave the Ark
and reenter the world.
Upon reentry, Noach immediately approached Hashem through sacrificial

offerings and pleaded with Hashem never to repeat the devastating flood
waters. In this week's haftorah we discover that Hashem responded with
an oath that a flood of those dimensions would never reoccur. Apparently,
Noach's total dedication to kindness bore everlasting fruits and in
response to Noach's kindness Hashem promised to shower His
boundless kindness on the world. The Malbim (see commentary on
Yeshaya 54:10) reflects that the nature of kindness distinguishes itself in
regards to the recipient's worthiness. Unlike compassion and mercy which
are governed by and fashioned according to the worthiness of the
individual in need, kindness knows no bounds. In essence, one need not
be worthy in order to qualify for Hashem's kindness. In view of this, the
Malbim explains that a pledge of Hashem's kindness is, by definition, an
eternal commitment. Throughout the era of the flood Noach totally
preoccupied himself with kindness and, in response, Hashem promised
that throughout the era of this world He will preoccupy Himself with the
world's kindness. This kindness translated into the unconditional
guarantee that regardless how undeserving the world becomes it will
never experience total destruction.
In view of this, Yeshaya draws our attention to this guarantee and states
in the name of Hashem, "For the mountains may jar and the hills may
shift but My kindness will never leave you and My covenant of peace will
never falter." (54:10) As we have seen regarding Noach's kindness,
Hashem promises to respond to our kindness with a similar unconditional

Haftoras Noach
guarantee. This kindness means that Hashem will never respond to our
shortcoming with expressions of anger. Irrespective of our behavior,
never again will the Jewish people experience exile and other similar
manifestations of Hashem's wrath. Once the Jewish people return to
Eretz Yisroel, never again will Hashem remove His sacred presence from
their midst. Hashem's kindness is eternal and after the Jewish people will
receive His promise of kindness, it will be an unconditional and
everlasting one.
This insight reveals to us the hidden message of Chazal and profoundly

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

Haftoras Lech Lecha
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PARSHAS LECH LECHA
Yeshaya 40:27
This week's haftorah teaches us never to despair. The prophet Yeshaya

opens with words of rebuke to the Jewish people for their disgraceful
attitude regarding Hashem's direct involvement in their lives. Yeshaya
asks, "Why does Yaakov say that my path is concealed from Hashem and
my judgment alludes Him?"
This desperate claim of the Jewish people was based on the firm control
the nations exercise over the Jewish people during their years of exile .
The Jews exclaim in bewilderment, "If Hashem really knows and cares
how could He possibly permit the world to remain in its present state of
affairs!? Where is all the reward that the Jewish people so rightfully
deserve? Why are there no repercussions for the nations who have so
harshly treated Hashem's beloved nation?"> These questions reflected
the deep-seeded feelings of the Jewish people in those times that
Hashem remained aloof and was not even involved in His world and its
developments.
This same claim is forever expressed by the mighty powers of the world
who perceive themselves to be in total control. In this week's haftorah,
Hashem responds to these powers and engages them in a heavy
dialogue. He calls upon them to defend their position that Hashem is in
fact, incapable of protecting His people from their harsh decrees and firm
control. Hashem says, "Be silent distant nations and mighty powers,
recharge yourself with strength. Draw near and speak, come together for
judgment. Who inspired the dweller of the east to proclaim My
righteousness with his every step? Who delivered nations into this
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Haftoras Lech Lecha
dweller's hands and gave him the control over the kings? Who
empowered (the dweller's) sword to render the nations into dust, his bow
to crush them like straw? Who safeguarded this man when chasing his
enemies over unfamiliar paths? It is I, Hashem, who declares the earliest
generations from their inception and it is I who will remain with the final
ones." (41: 2-4)
This moving dialogue reveals the hidden secret of the patriarch

Avrohom's development. Our Sages (see Bereishis Rabba 43:3) explain
that "the dweller of the east" spoken about refers to none other than
Avrohom Avinu. The prophet Yeshaya tells us that, in truth, it was
Hashem who was responsible for the total upheaval and awakening of an
entire generation. Hashem was the one who inspired this lone soul to
reject the universal practice of paganism which had spread to nearly
every human being on the face of the earth. Hashem kindled that fire
within the soul of Avrohom Avinu to alert the entire world of their
perverted approaches and foolish beliefs. Hashem protected Avrohom
Avinu against every attempt to thwart this sacred undertaking to preach
the unpopular truth to the masses. And finally, it was Hashem who
assisted Avrohom Avinu in his miraculous war against the four kings
which ultimately resulted in the universal recognition of Hashem's
supremacy. (See Beraishis Rabba 42:3; Rashi Lech Lecha 14:17)
This response gives us a significant perspective regarding Hashem's

involvement in the world and its affairs. The unfortunate setting of
Avrohom Avinu's time was one of total despair relative to any possible
recognition of Hashem. The entire world had no clue of the true Hashem
and had sunk into aggressive practices of idolatry. But, as we know,
Hashem maintains His control and is intimately involved in the
development of His world. He secured from the outset, that one of the
greatest of all minds would be born into that dark generation of religious
misbeliefs. Hashem inspired this incredible mind of Avrohom Avinu to
oppose the entire world and launch a campaign, single-handed, to fill the
world with the understanding and belief in the one, true Hashem. From
this unbelievable accomplishment we see that Hashem is completely
involved in His world and secured its salvation from the start. In order to
accomplish this, Hashem, therefore planted the most brilliant of minds,
that of Avrohom Avinu in the generation where it was most desperately
needed.
This remarkable development of Avrohom Avinu serves as perfect

testimony to Hashem's involvement in the world. The mere fact that one
lone soul could single-handedly effect an entire world and inspire the
majority of civilization to abandon their previous beliefs speaks for itself.
The shocking phenomena that this one person wasn't persecuted or
executed for his beliefs and was even miraculously victorious when

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

Haftoras Vayera
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PARSHAS VAYERA
M'lochim II 4:1
This week's Haftorah reveals to us an incredible dimension of faith and its

far-reaching effect. The prophet Elisha, in an unsolicited gesture of
appreciation for a Shunamite lady's hospitality promised that she would
bear a son. This prediction raised significant concern from the Shunamite
due to the elderly state of her husband as well as herself, complicated by
her medical impossibility of bearing children (see Malbim 4, 14). In
response to the prophet's words, she expressed a sincere request that
the child live a normal healthy life. The prophet's promise was fulfilled and
she gave birth to a baby boy on the exact date predicted. When the boy
became a young lad, tragedy struck and he suddenly became deathly ill,
and died soon after in his mother's arms. The Shunamite lady did not
despair and she immediately travelled to the prophet Elisha. Upon arrival
she calmly reminded the prophet of his promise, whereupon Elisha
rushed to the scene of her dead child. Elisha prayed to Hashem, warmed
the boy's body and Hashem miraculously returned the child to life.
It is most astounding to follow the behavior of this Shunamite lady in the

shadow of her own son's death. Upon discovering the tragic turn of
events, the Scriptures state, "She arose and laid the (dead) child on the
prophet's bed, closed the door and left." There is no mention here of any
emotional outburst, cry of despair, or even pains of her enormous
tragedy. The Scriptures continue to relate that she calmly requested a
donkey from her husband and informed him that she wished to make a
peaceful journey to the prophet. Even upon arrival at the prophet's
doorstep she maintained that everything at home was in order. Only after
entering his private quarters did she allude to his promise and hint to the
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Haftoras Vayera
seriousness of her situation.
This entire episode reveals her indescribable strength of character rooted

in her perfect faith in Hashem and His prophets. Evidentally, the
Shunamite lady believed in an unspoken dimension of faith, that nothing
was impossible for Hashem. Her conviction was so strong that even the
resurrection of her dead son was not outside of reality. She refused to
accept the fact that her son would no longer be. She reasoned that if her
son was born through a miracle, he could likewise be restored through a
miracle. If Hashem had accepted the prophet's prayers and given her a
son Hashem could just as well accept the prophet's prayers and return
her son. And so, with total faith she calmly awaited an indescribable
miracle, the return to life of her dead son. Hashem rewarded her for this
perfect faith and in this merit she actually experienced this nearly
unprecedented miracle and her son was returned to life.
This lesson echoes from that of our matriarch Sarah who was taught her
lesson directly from Hashem. It is conceivable that the Shunamite lady's
true source of strength actually came from Sarah Imeinu's lesson. In this
week's sedra we are told that our matriarch Sarah was informed by
unknown travellers that she would bear a son. Sarah, a ninety year old
barren lady whose husband was also quite old, didn't pay much attention
to her guests' prediction . She found their words somewhat amusing and
chuckled at the notion of bearing a child at such an old age. Hashem
responded and rebuked her for her behavior. Hashem said, "Why did
Sarah laugh and say, 'Can I give birth when I am so aged?' Says
Hashem, 'Is anything out of Hashem's reach?'" Sarah was sharply
reprimanded for her response which reflected her position that
childbearing at her age was an impossible feat. The Ramban (18:15),
putting matters into perspective, reminds us that the prediction came to
Sarah via three angels disguised as ordinary Arabs. She had no clue that
her guests' prediction was actually a prophetic revelation and therefore
responded accordingly. The Ramban reveals, "But Sarah's faith should
have been perfect and her response even to the prediction of Arabs
should have been, 'Amen, it should only be!'" Our matriarch Sarah was so
pious that she was expected to remain open to even the most remote of
suggestions. She should have realized that Hashem could certainly cause
anything to happen and when receiving a blessing for children even from
ordinary Arabs she should have eagerly entertained the possibility, albeit
nearly impossible. The Shunamite lady learned Sarah's lesson well and
truly entertained such impossibilities. She wasn't willing to despair and
with total faith in the prophet's blessing she calmly awaited its continuous
fulfillment. Her approach proved to be appropriate and in the merit of her
indescribable faith, Hashem responded to the prophet Elisha's
superhuman efforts and her son was actually brought back to life.
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Haftoras Chayei Sarah
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PARSHAS CHAYEI SARAH
M'lochim I 1
This week's haftorah teaches us an important lesson regarding divine

providence. Dovid Hamelech had suddenly aged and basically withdrew
from the affairs of his kingdom. This development created a significant
void in the parliament and opened the door to minority groups and
conspiracy. One of the king's own sons Adoniyahu seized the moment
and began grooming himself for the throne. This was in direct opposition
to the king who repeatedly stated that his son Shlomo would be his
successor. In fact, Dovid Hamelech had actually received prophecy
regarding this matter which specifically stated that Shlomo would be his
successor. Dovid even swore to Shlomo's mother, BasSheva, that her
son would be the next king. Now, in Dovid's aged state this matter took a
mean turn and Adoniyahu was secretly and rapidly developing a strong
following. The king's closest advisors discovered the plot and,
corroborating with Shlomo's mother appealed to the king to put down the
uprising. Dovid Hamelech acquiesced and upon discovering the grave
situation ordered the immediate coronation of Shlomo. These threatening
developments created a most unique experience and Shlomo was
actually anointed king even during his father, Dovid Hamelech's lifetime.
Our Chazal (Breishis Rabba 76:2) reflect upon this situation and raise a
very perplexing problem. The Scriptures reveal to us that Dovid
Hamelech's immediate order to anoint his son Shlomo was met with great
trepidation. B'nayahu, the presiding member of Sanhedrin responded and
said, "Let it be Hashem's will that our mission is successful." (M'lochim
1:36) "Why," ask Chazal "was so much concern and doubtfulness
present? Didn't Hashem promise from the outset that Shlomo would
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succeed his father? Now, that this prophecy was in its final stages of
fulfillment what could possibly affect things?" Chazal answer that many
obstructions and impediments could truly occur prior to the actual
fulfillment of the prophet's words.
This insight reveals to us a significant perspective regarding divine

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

father in law. In response to an amazing display of clear evidence that

this match was heavenly ordained, Besual, Rivka's father properly

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

Haftoras Toldos
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PARSHAS TOLDOS
Malachi 1:1 - 2:7
This week's haftorah warns the Jewish people to cherish their relationship
with Hashem and never to take advantage of it. Although we enjoy a
special closeness with Hashem, we are reminded to approach Him with
reverence at all times. The prophet Malachi addresses the Jewish people
shortly after their return from their Babylonian exile and admonishes them
for their lack of respect in the Bais Hamikdash. Malachi says in the name
of Hashem, "I love you...but if I am your father where is My honor? The
kohanim disgrace My name by referring to My altar with
disrespect." (1:2,6) Rashi (ad loc.) explains that the kohanim failed to
appreciate their privilege of sacrifice in Hashem's sanctuary. Although the
Jews had only recently merited their return to Eretz Yisroel and the Bais
Hamikdash it didn't take long for them to forget this. They became so
accustomed to the daily service of sacrifice that they began viewing their
sacred sacrificial portions like ordinary meals. If, due to the abundance of
kohanim, small portions were distributed to each kohain, their response
was one of great disrespect. Even the order of sacrifice was treated lightly
and at times they would offer lame or sick animals on Hashem's altar,
demonstrating tremendous insensitivity towards their sacred privilege.
The prophet Malachi reprimanded them for their inexcusable behavior

and reminded them of the illustrious era of the first Bais Hamikdash, only
years before. The kohanim in those generations did have the proper
attitude towards the service of Hashem and conducted themselves with
true reverence. Hashem says about the kohain of those days," My treaty
of life and peace was with him, and I gave him (reason for) reverence. He
revered Me and before My name he was humbled." (2:5) In particular,
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Haftoras Toldos
these passages refer to Aharon, the earliest Kohain Gadol to serve in the
Sanctuary. They speak of a man so sacred that he was granted
permission to enter the Holy of Holies. And yet he always maintained a
true sense of humility and displayed proper reverence whenever he
entered Hashem's private quarters. The Gaon of Vilna reveals to us that
Aharon's relationship was so unique that it extended far beyond that of
any other Kohain Gadol. In fact, Aharon was the only person in history
who was permitted to enter the Holy of Holies at any point in the year,
given certain sacrificial conditions. Yet, this special closeness never
affected Aharon Hakohain. He never became overly comfortable with
Hashem and always maintained the proper reverence.
Parenthetically, Malachi draws special attention to the stark contrast

between our relationship with Hashem and that of the other nations. Their
relationship with the Creator is defined as one of formal respect and
reverence. Malachi says in the name of Hashem, "From the east to the
west My name is exalted amongst the nations....But you (the Jewish
people) profane it by saying that the altar of Hashem is a disgrace." (1:12)
The Radak (ad loc.) explains that Hashem's name is exalted by all
nations because they do recognize a supreme being which they
respectfully call the G-d of the gods. They afford the Creator the highest
title and honor and never bring any disgrace to His name. This is because
they always direct their energies towards smaller powers and false deities
and never approach Hashem directly. This relationship with Hashem
results in one of perfect formal respect and reverence and allows Hashem
to remain exalted in their eyes. The upshot of this is that their relationship
with Him is a distant one which leaves no room for familiarity and
disgrace.
The Jewish people, on the other hand, enjoy a very close relationship
with Hashem. They are privileged to be identified as Hashem's sons and
are the focus of Hashem's love and favor. They are granted permission to
enter Hashem's holy chamber and sense the warmth of Hashem inside
His sacred abode. This special relationship leaves room for familiarity
and, at times, can even be the cause of insensitivity and disrespect. In the
second Bais Hamikdash this special feeling of closeness was so tangible
that the kohanim lost sight of the true reverence and respect they owed
Hashem. Hashem therefore says, "I love you but where is your
reverence?" The Jewish people are entitled to a special close relationship
but they must never abuse this privilege. Special care must always be
given to maintain their proper respect and reverence for the Master of the
universe.
This vast difference between the Jews and the nations in their approach
to respect finds its origins in the relationships of their predecessors,
Yaakov and Eisav. The Midrash (Breishis Rabba 65:12) quotes the great

Haftoras Toldos
Tanna, Rabban Shimon Ben Gamliel saying that he never served his
father with nearly the same degree of respect that Eisav served his father,
Yitzchok. Rabban Shimon continued and explained, "Because Eisav wore
his kingly robes even when doing menial household chores for his father,
but I perform these chores in my ordinary garments." This displays
Eisav's tremendous sense of respect and reverence for his father.
However, we find that this very same approach produced a cold and
distant association between Eisav and his father. This can be deduced
from the Torah's narrative about the service of Eisav to his father while
receiving Yitzchok's blessing. The Torah quotes Eisav addressing his
father in the following manner, "Let my father rise and eat from the
provisions of his son." (Breishis 27:31) Eisav always addressed his father
like a king in the cold and distant albeit respectful third person. Yaakov,
on the other hand is not credited to have served his father with the
extraordinary reverence of Eisav. Yet, even when attempting to
impersonate Eisav, Yaakov couldn't help but speak to his father in a warm
and loving tone, "Please rise..." (27:19) (see R' Avrohom ben HaRambam
ad loc.)
We the Jewish people follow the footsteps of our forefather Yaakov,

hence the Jewish approach to respect and honor is one of warmth and
closeness, not coldness and distance. True, Yaakov never reached
ultimate levels of reverence, but his relationship with his father was
always one of love and warmth, of inner feelings and true appreciation.
And with this same approach we relate to our Heavenly Father, with
warmth and love, yet with respect and reverence. The nations, however
maintain the approach of their predecessor Eisav. Therefore their
association with the Creator is one of coldness and distance, albeit with
great respect and reverence.
In truth this difference in approach finds its expression in our attitude

towards our miniature Bais Hamikdash, today's synagogue. Although a
synagogue is dedicated as the home of Hashem, wherein His sacred
presence can be found, a sense of warmth and love permeates its
atmosphere. We the Jewish people are privileged to feel very close to
Hashem and enjoy His warmth and acceptance. But we must always
harken to the stern warning of Malachi, "Hashem says, 'I love you like a
father does his son, but if I am your father where is My reverence?'" We
do enjoy a very close relationship with Hashem but we must take great
care never to abuse it. We, like Yaakov must maintain the proper balance
when relating to our Heavenly father, yes a relationship of warmth and
love, yet one of respect and reverence.

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

as a communal area for the Jewish people when they visited
Yerushalayim en masse during the festivals. However, his son Shlomo
Hamelech, opted to utilize this area to build a beautiful palace for his new
bride, the daughter of Pharaoh. The Jewish people were quite disturbed
over this outrageous demonstration of authority but lacked the courage to
respond to it. Taking the law into his own hands, Yeravam demonstrated
religious zeal and publicly reprimanded Shlomo Hamelech for his
behavior. Hashem responded to Yeravam's outstanding display of
courage in defense of Hashem's people and elevated Yeravam to the
highest position of power.
Our Chazal (Yalkut Shimoni, 196) reveal to us an important insight

regarding Yeravam's rise to power. They reflect upon a passage in
M'lochim I (11:27) which describes Yeravam's act in the following words,
"For he lifted his hand against the king, Shlomo." Chazal reveal that
Yeravam actually merited to rise to power because of his outstanding
display of courage in opposition to Shlomo Hamelech's conduct. But, they
painfully add that Yeravam was also severely punished because this
reprimand was done in public. Apparently, Chazal are pointing a finger to
the devastating outcome of Yeravam's reign. They ask, "Being that
Yeravam's act was a meritorious one, as is evidenced by his appointment
over Israel, why did Yeravam's control result in the Jewish people's
horrible exile? If Hashem truly appreciated Yeravam's devotion to
Hashem and Israel how could such devotion develop so quickly into an
encompassing campaign of idolatry?" Chazal answer that although
Yeravam's intentions were proper his insensitivity towards the king's
feelings and esteem reflected a serious fault. This failure to concern
himself with the feelings of Shlomo Hamelech was cause for serious
catastrophe. Although he was actually guided by religious zeal and truly
felt compelled to act immediately he lost sight of the greater picture and
permitted himself to publicly shame the honorable king of Israel.
This imbalance played itself out on a broader scope and Yeravam

eventually introduced a separate religion for his kingdom. He feared that
the Jewish pilgrimage to Yerushalayim would cause his following to
forsake him and unite with Rechavam, the king of Yehuda. Based on an
halachic precedent in the Bais Hamikdash, greater honor would be shown
to Rechavam in the Temple area than would be shown to Yeravam. He
reasoned that this would undermine Hashem's master plan for the Ten
Tribes to be led by their own leader. In response to this concern he
established alternate sites of worship outside of Yerushalayim and
discouraged his people from even visiting the Bais Hamikdash or
associating with the kingdom of Yehuda. The result of these measures
was that the Jewish people totally abandoned Hashem and became
gravely involved in idolatry. Chazal reveal to us that if we analyze

Haftoras Vayeitzei
Yeravam's fear we realize that it was rooted in this same insensitivity

towards Rechavam. After all, it was certainly feasible for the king of
Yehuda, being a scion of Dovid, to be recognized as an authority without
interfering with Yeravam's reign over the ten tribes. But, due to Yeravam's
insensitive attitude beginning with his insensitivity towards Shlomo and
continuing with his attitude towards Shlomo's descendants, Yeravam
developed his threatening illusion. Regretfully, we learn that this
underlying character, lacking respect for feelings and prestige of others
eventually caused the downfall of our nation.
This lesson is most appropriately related to our sedra wherein our

matriarch Rochel becomes the paradigm of human sensitivity, totally
subjecting herself to the sensitivities of her sister, Leah. Although Rochel
recognized the immeasurable spiritual outcome of her exclusive
relationship with Yaakov this did not influence her when considering its
effect on Leah. If this exclusiveness would cause Leah embarrassment
and humiliation Rochel could not permit it and felt compelled to prevent it.
She, unlike Yeravam, overlooked her religious fervor and focused on her
sister's pain. Therefore she revealed to her sister, Leah the secret signals
of Yaakov and secured that Leah would also become part of his
household. This sensitive approach of Rochel became the merit of the
Jewish people for all times. In fact, Chazal inform us that Hashem
responds specifically to the tefillah of Rochel on behalf of her children in
exile. They explain that when Rochel cries over her children Hashem
responds to her sensitivities. In her merit Hashem consents to forgive the
Jewish people for their insensitivities and promises that the Jewish people
will return to the land of Israel. Although their exile was rooted in the
insensitivity of Yeravam for others, the merit of Rochel surpasses all of
their faults. Her superhuman display of sensitivity becomes the character
of the Jewish people and in her merit Hashem promises to return them to
their homeland.

Haftoras Vayishlach
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PARSHAS VAYISHLACH
Ovadiah
This week's haftorah reveals to us the true nature of Eisav and his
descendents, Edom, and displays their two-sided character. It teaches us
to recognize Edom's perpetual hatred for the Jewish people and never to
trust her friendship. Although there may be moments when Edom
displays true brotherhood we must be wary of these situations. The
haftorah warns us to remember the inner hatred Edom harbors and never
to establish any close association with her.
The haftorah opens with a moving description of a plot acted out against
Edom, descendents of Eisav. The prophet Ovadiah says, "How was Eisav
pillaged, his hidden treasures sought out? To the borders they sent you
(Eisav), all of your allies enticed you: then they were able to overtake
you." (1:6) These particular passages refer to an historic moment when
the surrounding allies of Edom pretended to rush to her assistance in her
war against a powerful neighbor. The allies accompanied Edom all the
way to the end of her borders and then abandoned her, leaving her entire
country unprotected. They returned inside her country and invaded the
entire Edom, now in a most vulnerable state. The prophet draws our
attention to this particular episode to demonstrate the unique character of
Edom's "brotherhood." Although Edom always appeared politically to be a
true ally this relationship was only a superficial one and when the
opportunity arose she would typically turn against her loyal "friends" and
leave them stranded. This time, her allies gave her a taste of her own
medicine and, after luring Edom into war they turned on her and pillaged
her entire country.
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Haftoras Vayishlach
This two faced nature of Eisav was, in fact, the undertone of our Jewish
nation's sad experiences throughout the Roman Empire, largely
composed of the descendents of Eisav. To demonstrate this the prophet
Ovadiah focuses on a specific aspect of the Roman era, the role the
Edomites played in the destruction of the second Temple. Ovadiah says,
"On the day the nations took the Jewish people captive, entered the
Jewish gates and cast lots over Yerushalayim you were also amongst
them." (1:11) In truth, the war against Yerushalayim belonged to the
Romans but Edom could not stand idly by and gladly participated in the
destruction of the walls of the Bais Hamikdash. The Malbim (ad loc.)
reminds us that these descendents of Edom were actually alleged Jewish
converts accepted during the reign of Herod. Initially these Edomites gave
the impression of sincerity and were warmly welcomed by the Jewish
people. But, as could have been predicted, Edom could not be trusted
and when the Jews were down these "converts" rallied against their own
Jewish "brethren" and readily assisted in destroying them. This two faced
nature expressed itself even in the earlier Babylonian exile when Eisav's
descendents offered their assistance in driving the final nails into the
Jewish coffin. The Prophet Ovadiah says, "And don't stand by the
crossroads to finish off refugees." (1:14) The Yalkut Shimoni (549)
explains that this passage refers to the cunning strategy of the Edomites
during our first exile. They would station themselves a short distance
behind the Babylonian army and wait in ambush for the Jewish refugees.
They reasoned. "If the Jews win we'll say we're here to help them and if
the Babylonians win we'll help kill the remaining Jews." Again we are
reminded of the unique "brotherhood" of Edom. Due to their two-faced
character they could easily pass for true brothers awaiting to help the
Jews in their time of distress. But, in truth, this disguise only provided
them a perfect opportunity to eradicate any trace of the Jewish people,
should the situation arise. Edom's pattern of "brotherhood" traces itself all
the way back to Edom's predecessor Eisav. In this week's sedra we
discover Eisav running towards his brother Yaakov to embrace him. Eisav
had been Yaakov's archenemy from birth but now it seemed that he had
finally undergone a sincere change of attitude and feelings. Yaakov had
sent Eisav an elaborate present as a gesture of true friendship and, for
the first time in their lives a sense of friendship and brotherhood
developed. In fact, the Torah relates (Bereishis 32:4) that in response to
this gift, Eisav even ran over to his brother and embraced him, fell on his
neck and "kissed" him. However, Chazal note the peculiar dots which
appear above the word "kissed" in the Torah and reveal that Eisav did not
truly intend to kiss his brother. He actually attempted to bite him but was
unsuccessful in his endeavor. His perpetual hatred was so deep that even
in this true moment of friendship Eisav could not subdue his innermost
feelings and found himself compelled to express them. Rashi (ad loc) in
explanation of this quotes the classic statement of Rav Shimon Bar
Yochai who reminds us, "It is a set principle that Eisav hates Yaakov." He

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

Haftoras Vayeishev
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PARSHAS VAYEISHEV
Amos 2:6 - 3:8
This week's haftorah stresses the severity of injustice. The prophet Amos
opens by saying, "So says Hashem, 'Regarding the three offenses of the
Jewish people (I can be patient) but regarding the fourth I can not refrain
from responding over their selling the righteous for money and the pauper
in exchange for shoes. They anxiously await the dirt of the land (to be
placed) upon the head of the impoverished..." The prophet admonishes
the Jewish people for their insensitivity regarding justice. The judges
would accept even nominal sums of money as bribes and would render
unfair judgments in exchange for an inexpensive pair of shoes. They
discriminated against the poor and even dragged them through the dirt
when they refused to comply with the injustice levied against them.
Hashem expresses serious disturbance over these crimes and declares
them unforgivable.
The Radak magnifies this principle and explains that the three offenses
Amos mentioned refer to the three cardinal sins of idolatry, immorality and
murder. Hashem says that even the three cardinal offenses are not as
severe as acts of injustice. He can be patient when responding even to
the cardinal offenses but the injustice to the poor is an unforgivable crime
which evokes His immediate response. Rabbeinu Bachya (in his
introduction to Parshas Vayeishev) explains the basis for this and
reminds us that the poor place their complete trust in Hashem. Their
financial resources do not yield any respect or assistance from others and
their sole security is Hashem. Therefore, Hashem pledges to come to
their defense immediately and responds harshly to any injustice done to
them.
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Haftoras Vayeishev
The Pirkei D'Reb Eliezer (Chapter 38) sees in the above passages a
reference to the infamous sale of Yoseif Hatzaddik by his brothers, the
tribes of Israel. Chazal explain that the brothers sold Yoseif for the
equivalent of twenty silver dollars and that each brother purchased a pair
of shoes with his two silver dollars. According to R' Eliezer, this is the
incident that the prophet Amos refers to when reprimanding the Jewish
people for selling the righteous for silver and the pauper for shoes. The
tribes sold their righteous brother Yoseif for silver coins and purchased
shoes with his value. The prophet tells us that this sin was unforgiveable
and was viewed with greater severity than every cardinal offense. With
this, he alludes to the fact that the greatest scholars of Israel, the ten holy
martyrs would be brutally murdered in atonement for this sin. Hashem
says that the sale of Yoseif, unlike other sins, could never be overlooked
and that one day the Jewish nation would severely suffer for this crime.
The great Tanaim (Mishnaic authors) would need to suffer inhuman
torture and be taken from us in atonement for this sin. No offense of the
Jewish people ever evoked a response of harsh judgment in a magnitude
such as this. The torturous killing of our ten most righteous leaders
remains, in fact, the most tragic personal event in all our Jewish history.
It is important to view this tragic offense and horrifying result in their

proper context. The prophet draws our attention to this incident with a
very specific focus. It is not the actual sale that arouses the prophet¹s
wrath, rather it is the mannerism of the sale. The prophet refers to the
indignity shown to Yoseif during the sale, his exchange for merely a pair
of shoes. The S'forno (Breishis 37:18) explains that the actual sale could
be justified on the basis of a life-threatening concern. The brothers
erroneously viewed Yoseif as plotting against them and feared that he
would ultimately lead them into sin and punishment of major dimensions.
They sold Yoseif in self defense to protect themselves from any life-
threatening situation which could potentially occur. However, the manner
of the sale was inexcusable to Hashem. Apparently, in their angry
response to what they viewed as a conspiracy the tribes were insensitive
to their brother. They intentionally denigrated him and displayed his
worthlessness. They purchased shoes in exchange for their brother and
indicated that one who challenges their authority belongs in the ground to
be stepped upon. (see Radal on Pirkei D'Eliezer ad loc) This insensitivity
for their helpless brother was the factor which was inexcusable. It is for
this reason that Hashem responded to this offense and brought the most
cruel insensitive death to His most righteous leaders. The ten holy
martyrs severely suffered to atone for this insensitivity. The Tzror Hamor
(see Seder Hadoros year 3,880) explains that Hashem finally atoned for
this cruelty and the Jewish nation was cleared from its earlier erroneous
behavior. The black mark was removed from them and the Jewish nation
could now be authentically identified as a caring and sensitive people.
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Haftoras Miketz
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PARSHAS MIKETZ
M'lochim I, 3:15
This week's haftorah reveals to us the extent one can be driven when
plagued with jealousy. The haftorah relates the first court decision the
wise Shlomo Hamelech rendered after assuming the mantle of
leadership. It tells of two women who shared an apartment and had both
given birth at the same time. Unfortunately, misfortune struck one of them
and her child died in his sleep. One of the women claimed that her child
was actually kidnapped by the other woman and replaced by the woman's
dead child and the other totally denied the accusation. Shlomo Hamelech
immediately ordered for a sword to be brought and that the live child be
divided equally amongst the two women. The true mother cried out and
pleaded with the king that the child be spared and given to the other
mother. But the latter calmly accepted the judgement and agreed to the
slicing of the child. Shlomo immediately ruled that the woman who
frantically expressed her compassion was the child's true mother.
This incident exposes the true ugly character of jealousy and

demonstrates how corrupt it can be. It is most amazing to think that
Shlomo Hamelech would actually rely upon this scheme and be confident
that the truth would result from it. One could question, "After all, even if it
were not her child, where is human compassion?" In addition, wouldn't
one expect the imposter to act out her role to perfection? Obviously, no
true mother would ever permit her own child to be sliced in front of her
very own eyes. Didn't the kidnapper realize that she was revealing her
true identity through this absolutely inexcusable behavior?
We must conclude from this that we totally underestimate the savage
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Haftoras Miketz
feeling of jealousy. Firstly, our understanding of this horrible drive is that

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

national experience of Yosef and the Ten Tribes. In Parshas Vayeishev
the Torah reveals the underlying cause for the sale of Yosef. "And the
brothers were jealous of Him." (Breishis 37:11) Yosef was the privileged
character in the household of Yaakov rapidly establishing superiority and

Haftoras Miketz
the brothers resented this. They actually felt physically threatened by

Yosef's rise to power and sought ample protection from him. Although
they felt justified in what they had done (see comments of Sforno to verse
37:18) they did not realize that, in truth, they were being driven to their
conclusion by base jealousy. However, jealousy should motivate one to
attempt to obtain the same item, or in this case to rise to a similar position
of power. Yet, we discover that their response to this jealousy was quite
the contrary. Instead of attempting to perfect themselves and be deemed
worthy of a similar status to that of Yosef, the brothers were compelled to
remove Yosef from the scene. Was this jealousy or basic beast-like
hatred?
In light of this week's haftorah we gain a glimpse into the brother's

behavior. As proven above, jealousy means a non-compromising stand
for absolute equality without tolerating anyone to possess that which I
don't have. It really doesn't matter if I achieve an equal status or if he is
demoted from his superior position, all that counts is that we're equal and
he's not ahead. The brothers, although not realizing it, could not tolerate
their younger brother as a superior over them. There was therefore no
drive for the position of superiority because their true desire wasn't status
but rather equality, that no one should be ahead of them. This
unfortunately slanted their perception about Yosef and ultimately justified
them in their position of removing him from his superiority over them. The
results of this ugly trait were devastating to the morale of the Jewish
people and could not be rectified until the martyrdom of the righteous ten
holy martyrs during and after the era of the Second Temple. May we merit
the speedy arrival of Mashiach and the day when this and all other
character flaws will be removed from the world, forever.

Haftoras Vayigash
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PARSHAS VAYIGASH
Yechezkel 37:15
In this week's haftorah we read about the ultimate unification of the

Jewish people. The prophet Yechezkel is instructed to take two pieces of
wood and inscribe on them the name of the two kingdoms of Israel,
Yehuda and Yosef. Hashem says, "Bring them near one another to
appear as one piece and they shall unite in your hands." The Radak
understands this to mean that Yechezkel should hold them near each
other and then, miraculously, they will unite to become one piece of
wood. He explains that this symbolism refers to the miraculous
experience which will occur during the era of Mashiach. Each piece of
wood represents a distinct entity, one of the kingdoms of Israel. Although
Dovid Hamelech received an unconditional guarantee that his household
would be kings over Israel this did not preclude fragmentation of the
kingdom. Therefore when his grandson strayed seriously from the path of
his predecessors a severe split occurred. Ephraim, a tribe which
descended from Yosef, led a powerful revolution against the dynasty of
Dovid Hamelech, the descendants of Yehuda. The split was so intense
that the seceding camp of Yosef totally severed its relationship never to
return again throughout all the years of Israel¹s reign. Yechezkel
prophesized that these kingdoms would eventually unite and form one
entity. Their unification would be so firm that they would permanently
become one people with no trace of their previous division. This sense of
kinship and unity will be so prevalent that the Jewish nation will be then
likened to one piece of wood, void of any factions or fragmentation.
>The prophet continues and states, "And I (Hashem) will purify them and
they shall be a nation to Me and I will be G-d to them...My divine
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Haftoras Vayigash
presence will rest upon them...forever." These passages refer to the final
phase of unity when Hashem will reunite with His people. The time will
eventually come for Hashem to return to His nation. In the era of
Mashiach total unity will be achieved. All the Jewish people will unite as
one inseparable entity and Hashem will reunite with His people. This
unification will be similar to that of the Jewish people, an everlasting and
inseparable one.
It is worthwhile to take note of the order in which the prophet presents

these two unities. The first step will be the unification of all the Jewish
people and then, and only then, Hashem will reunite with His people. The
Sefer Hacharedim (chapter 5) shares with us an important perspective
about this order. He reflects upon the distinctive character of Hashem's
oneness and explains that this can only be felt and appreciated through
the oneness of the Jewish people. If they are fragmented and divided into
factions their perception and experience of Hashem is a divided one.
Hashem, being one, cannot unify with us unless we are one united entity
allowing expression for His perfect oneness. It follows logically that the
prerequisite to Hashem's unity with His people is our unity within
ourselves. Once the Jewish people become one, it will then be possible
for Hashem to unite with them and display His perfect unity to the world.
The foundation for this unity was actually laid in this week's sedra. Yosef,
through his remarkable scheme, succeeded to counter his brothers¹
suspicions and convinced them of their indescribable error in judgment.
After their jealousy and hatred was gone, all the sons of Yaakov united
and embraced one another. Yosef and Yehuda, the two powers to be,
united as one family and a true sense of kinship and unity was felt.
Although a split would inevitably occur at a later time, the groundwork for
unity had been established and would eventually yield the total unity of
our people. The immediate result of the brothers' unity is recorded in this
week's sedra. After Yaakov discovered Yosef's existence and well-being
the Torah says (Beraishis 45, 27), "And their father, Yaakov's spirit was
restored to life." Rashi (ad loc) quotes Chazal who explain this to refer to
the return of Hashem's Divine Spirit to Yaakov.
Due to Yosef's absence from Yaakov's household Hashem's Divine Spirit

ceased to rest upon Yaakov. Now, after twenty-two long years the
household of Yaakov was reunited and the Divine Presence of Hashem
returned to it This episode is indicative of the future experience of the
Jewish people. They will be divided for thousands of years and the
presence of Hashem will cease to rest amongst them. The time will finally
come for the Jewish people to reunite and become one inseparable
entity. In response to this glorious moment Hashem will return and rest
His Divine Presence amongst us and the spirit of Israel will be restored to
life.

Haftoras Vayigash
This lesson is so apropos to our times where so much diversity exists

amongst our people. We pray to Hashem that we will soon merit total
unification amongst ourselves which will ultimately yield our unification
with Hashem and the return of His Divine Presence amongst His people.

Haftoras Vayechi
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PARSHAS VAYECHI
M'lochim I, 2:1
This week's haftorah records the last moments of Dovid Hamelech's life
and the parting charge which he delivered to his son, the newly anointed
King Solomon. Dovid told his son, "Be strong and in full control of your
emotions and guard all the precepts of the Torah." (2: 2,3) Dovid assured
Shlomo that if he and his descendants walked wholeheartedly in the path
of Hashem they would be guaranteed the prestigious position of royalty
for eternity. Dovid then digressed and reminded Shlomo about two
powerful men, Shimi and Yoav, who could never be forgiven for their
unacceptable behavior. Each of them was guilty of disgracing the king
through their shameful public conduct. Shimi Ben Geira had cursed the
king and hurled stones at him while he fled from his son Avshalom who
conspired against his own father. Yoav ben Tzruya had executed two
opposing generals after Dovid Hamelech had warmly accepted their
sincere gestures of peace. Dovid, now on his death bed, instructed his
son Shlomo to be sharp and alert and to secure the execution of these
two powerful figures. Dovid said, "And do as your wisdom dictates and
do not permit him to die an old man." (2:6) After completing these harsh
instructions, Dovid left this world with these parting words of revenge on
his lips.
This final episode of Dovid Hamelech's life is quite puzzling to us.

Although we understand the need for these instructions the timing of
these charges is, at the very least, quite disturbing. Couldn't the aged
Dovid Hamelech choose a more appropriate time for this discussion?
Wouldn't a more gentle climate be appropriate for Dovid when parting
with his precious son? It almost seems that the king reserved these
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Haftoras Vayechi
words to serve as the impressionable image by which to be perpetually

remembered.
In search for an understanding of this we direct our attention to a milder

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

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

Haftoras Shemos
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PARSHAS SHEMOS
Yeshaya 27:6 - 28:13, 29:22
This week's haftorah displays the true potential of the Jewish people and
their unlimited ability. The prophet Yeshaya opens with a
descriptiveexpression about the Jewish exile and exodus from Egypt. He
states, "Those who are coming will strike roots as Yaakov and will
blossom and bud as Yisroel." (27:6) These words refer to the drastic
contradistinction between the Jewish people who struck roots in Egypt
and those who merited the exodus. Yeshaya says that they entered with
the identity of Yaakov andleft as Yisroel. This change of name typified
the spiritual ascent of the Jewish people which began from the
downtrodden status of the galus Jew, Yaakov, and resulted with the
supreme status of Yisroel. These names truly reflect the incredible
spiritual growth of the Jewish people who developed from a nearly
assimilated group rising to the lofty kingdom of priests.
In this week's parsha the S'forno reveals to us a significant dimension

regarding the Jewish people's conduct in Egypt. In describing the Jewish
population explosion in Egypt the Torah says, "And the children of Israel
were fruitful and multiplied in swarms and proliferated and became
overpowering in excessive measures." (Sh'mos 1:7) The S'forno takes
note of this peculiar expression "multiplying in swarms" which seems to
compare the Jewish people to swarms of insects and crawling creatures.
He explains that this comparison refers to the prevalent mannerisms of
the Jewish people in those days. They fell prey to Egyptian culture and
were transformed into of a free thinking, undisciplined race. This
comment reflects the words of Chazal which indicate that during the early
years in Egypt the Jews roamed the streets of Egypt. They preoccupied
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Haftoras Shemos
themselves with Egyptian practices and freely participated in Egypt's

immoral style of amusement and enjoyment.
The S'forno, in his commentary to previous passages, informs us that this

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

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

Haftoras Va'era
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PARSHAS VA'ERA
Yechezkel 28:25
This week's haftorah teaches us a profound lesson regarding arrogance

and self dependency. The prophet Yechezkel is instructed to deliver a
crushing message to Pharaoh and his Egyptian empire predicting its
downfall and total destruction. Yechezkel, speaking in the name of
Hashem, told Pharaoh, "Behold I am bringing the sword against you and I
will destroy man and animal from you. The land of Egypt will lay desolate
and ruined....in response to your stating, 'The river is mine and I have
developed it.'" (29: 8,9) Hashem held the Egyptians fully accountable for
their arrogant attitude regarding their prosperity.
The history of this is based upon the uniqueness of Egypt as a country

that relies totally upon the Nile River for its existence. Rainfall in Egypt is
so infrequent that an elaborate irrigation system was necessary to provide
her basic agricultural needs. The Egyptians grew well accustomed to their
ingenious system and began perceiving themselves as totally self
sufficient. They viewed the Nile River as their true provider and even
perceived their Pharaoh as some type of deity. He was, in truth,
responsible for the efficiency of their system and was therefore identified
as the source of their goodness. Pharaoh gladly accepted his title and,
following the people's lead, claimed the Nile River as his creation and
accepted the status of deity. Hashem responded to this arrogance and
informed Pharaoh that Egypt's days were numbered. The time had
arrived for the Egyptian empire to fall and for Egypt to lay in a state of
total destruction for forty years.
This seemingly absurd attitude of Pharaoh, regarding himself as a deity,
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Haftoras Va'era
finds its parallel in this week's sidra. The Torah repeatedly quotes a
peculiar meeting place between Moshe and Pharaoh and states, "Go to
Pharaoh in the morning; behold he is going out to the water." (Shmos 7:
15) Moshe Rabbeinu was given explicit instructions to meet Pharaoh far
away from his palace at the foot of the Nile River. Rashi (ad loc.) explains
that this auspicious meeting place was chosen in response to Pharaoh's
arrogant claim to the masses. He maintained that he was a deity and was
not subject to any physical or bodily needs. In order to preserve this myth,
he found it necessary to wake early each morning and secretly travel to
the Nile River to relieve himself there. Hashem chose this exact place and
moment to send His faithful servant Moshe to this mighty Pharaoh to
remind him of his mortality and to inform him that his secret identity was
discovered.
But the parallel lines between the two Pharaohs extend much further and,
in truth, a direct corollary exists between the experiences of the two. In
our haftorah Yechezkel predicts the Egyptian downfall and states in the
name of Hashem, " Behold I am turning against you and your river and I
will render the land of Egypt ruined and desolate... Neither man nor
animal shall pass through the land for forty years." ( 29: 10,11 ) Our
Chazal (Breishis Rabba 89:9) place special significance on the particular
number forty being predicted here. They note the Biblical discussions
between Yosef and Pharaoh wherein the seven years of famine are
mentioned six times. They view this as an indication of an intended
decree of famine for Egypt for a period of forty two years. However only
seven of these years were actually decreed upon Egypt. The Baalei
Tosfos (in their commentary to Breishis 41, 27 ) explain that this was a
result of Yosef's intervention on behalf of himself. Yosef approached
Hashem and requested that only seven of those famine years materialize
in his own lifetime. Hashem granted this request and Yosef, when
interpreting Pharaoh's dream, predicted merely seven years of famine.
Chazal add (see Rashi Breishis 47, 19) that, in actuality, only two years of
this famine transpired. They explain that after Yaakov Avinu arrived in
Egypt he blessed Pharaoh with prosperity and the famine came to an
immediate halt. However, the remaining forty years of famine were put on
hold. They were reserved for a later period when Egypt would deserve
this harsh treatment from Hashem. In the days of Yechezkel, the time had
finally arrived and the remaining forty years were now decreed upon
Egypt.
This powerful insight of Chazal suggests that Egypt was presently

suffering for the fault she committed nearly one thousand years earlier.
Apparently, this decree of Egyptian desolation was Heavenly ordained
many centuries earlier for a similar fault of hers. It follows logically that the
earlier Pharaoh must have possessed a similar approach to prosperity to
that of the later Pharaoh. Indeed, this was the case and we discover a

Haftoras Va'era
similar scenario in the earlier Egyptian empire. The commentators take

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

Haftoras Bo
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PARSHAS BO
Yirmiyahu 46:13
This week's haftorah reflects the painful reality that people do not
learn from the past and history will undoubtedly be repeated. The setting
is the Babylonian destruction of the Egyptian empire. The prophet
Yirmiyahu states in the name of Hashem, "I will direct my attention to the
multitudes of Alexandria and to Pharaoh and all of Egypt...I will deliver
them into the hands of their killer, Nebuchadnetzar, the King of
Babylonia." (46: 25,26)
The Radak explains that these passages refer to a massive massacre

predicted for Egypt and her Pharaoh. Radak reminds us that the
Egyptian people have a long history of hostility towards the Jewish
nation. After an extended period of calm following her devastation at the
Sea of Reeds,Egypt resumed her hostility towards her Jewish neighbors.
It resurfaced during the reign of the Egyptian premier, Shishak, who
invaded the Land of Israel shortly after the demise of Shlomo Hamelech.
During this vulnerable Jewish era, Shishak forced his way into Israel and
cleared out the treasury of the king. Our Chazal (quoted in Rashi's
commentary to M'lochim I, 14-6) cite that Shishak even had the audacity
of stealing the glorious throne of Shlomo Hamelech. Egypt continued her
hostility towards Israel and, after receiving heavy sums from Israel in
exchange for military protection, betrayed her Jewish "ally" and
abandoned her. But Egypt's final crime came when Pharaoh N'cho
executed the pious King Yoshiyahu because he refused to allow
Pharaoh's army to enter Israel enroute to Assyria.
Because of this full record, Hashem decided that the time had arrived to
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Haftoras Bo
repay Egypt for all her cruelty. Although, in truth, she had previously
received forty years of exile, apparently this was not sufficient treatment
for her. This time, a massive massacre was being planned and an
appropriate execution was awaiting her Pharaoh. With this, Hashem
would remind Egypt of the very special relationship He maintained with
the Jewish people. Hashem's historic lesson to the earlier Pharaoh was
characterized in His opening statement that the Jews are "My son, My
first-born" (Shmos 4: 24). Through these words Hashem warned Egypt at
the outset that her hostility toward His chosen nation would be repaid in
full. And now, nearly a thousand years later, the time had come for
Egypt to review this lesson. Egypt would soon be massacred in
response to her cruelty and hostility towards Hashem's first born, the
Jewish people.
It is interesting to note the particular analogy Yirmiyahu uses when

predicting the Babylonian army's invasion. He says "They cut down her
forest, for the enemy could not be counted; they exceeded the locusts,
beyond any imaginable limit." (46: 25, 26) Yirmiyahu compares the
Babylonians to locusts invading the land in unimaginable proportions. In
fact, he describes the totality of this massacre as even greater than the
work of the locusts. This analogy seems to bring us back to the historic
plague of locusts in this week's parsha. It suggests a corollary between
the Egyptian plague in earlier times and the invasion of Egypt by the king
Nebuchadnetzar in later times.
The explanation of this may be gleaned from the insightful words of the
Kli Yakar in this week's sedra. He notes the Torah's introduction to the
plague of locusts and explains it through a shocking Egyptian
phenomenon. The Torah introduces the plague and states, "I have
hardened the hearts of Pharaoh and his servants in order to place My
signs in his midst. And for you to tell your children and grandchildren
how I played with Egypt." (Shmos 10: 1, 2) "Why," asks the Kli Yakar,
"was this introduction chosen for the plague of locusts and not for any
other plague?" He responds by citing the testimony of Rabbeinu
Chananel regarding an indisputable fact about the land of Egypt.
Rabbeinu Chananel testifies that there has never been a locust invasion
in Egypt since the massive plague of locusts sent to her by Hashem.
Nowadays, even when all surrounding countries are infested with locusts
these devouring insects will not penetrate the Egyptian borders. And if
they remotely filter into Egypt they never destroy the existing crop.x
He explains that this miraculous phenomenon was meant to serve as an

everlasting testimony about the plague of locusts. In response to Moshe
Rabbeinu's plea for the removal of locusts the Torah states, "There did
not remain one locust throughout the entire Egyptian border." (Shmos 10:
19) Apparently, this passage became an everlasting statement and from

Haftoras Bo
that point and on locusts would never remain in the land of Egypt. This
indisputable testimony reminds the world of Hashem's harsh response to
Egypt for all the cruelty she showed His chosen people. The plague of
locusts therefore deserves a special introduction stating the purpose for
all the plagues, to tell of their occurrence to our children. Because, in
fact, the plague of locusts and its everlasting testimony were to serve as
the perfect vehicle through which to remember Hashem's revelations in
Egypt.
We now appreciate the perfect analogy of Yirmiyahu regarding the

Babylonian invasion. The prophet was hinting to the fact that Egypt's
attitude towards the Jewish people could not be condoned. They, more
than anyone, should have anticipated the consequences of their cruel
actions. The total absence of locusts from Egypt should have been a
constant reminder to them of their past experiences for mistreating the
Jewish people. Obviously no one could claim that Egypt hadn't been
fairly warned. However, typically, people do not learn their lesson and
history must undoubtedly be repeated. If the historic plague of locusts
was not a sufficient reminder for them then the present Babylonian
"locusts" would do the trick. Hashem therefore ordered a full scale
massacre for Egypt to repeat their earlier experience. They would once
again realize that the Jewish people are very dear to Hashem and
hostility towards them is certainly not a welcomed policy. Eventually
Hashem will protect His people and respond to all hostility in a most
befitting fashion.

Haftoras Beshalach
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PARSHAS BESHALACH
Shoftim 4:4
This week's haftorah calls upon the Jewish people to display total faith in
Hashem, irrespective of their personal level of spirituality. Throughout the
era of the Judges the Jewish people fluctuated between devout service of
Hashem and practices of idolatry. They would typically become secure in
their ways and enjoy the comforts of their land which would inevitably
cause them to stray from the path of Hashem. In response, Hashem
would send one of the powerful nations of the world to oppress the Jews
andremind them that it was time to return to the ways of the Torah.
In this week's haftorah, we read about one of those times when the Jews
strayed severely from the proper path. In response, Hashem sent Yovin,
the king of Canaan to capture the Jewish nation and annex it to his
mighty empire. After twenty years of Yovin's firm control over the Jews
the message finally began sinking in and the Jews started to repent.
Hashem responded to their initial stages of repentance and sent them the
Prophetess Devorah to inspire them to complete the process. Through
Devorah's efforts the Jewish people merited an incredible miracle and
Devorah composed a most moving song of praise describing Hashem's
great revelations.
Barak, the leading Jewish general of the time was instructed to select ten
thousand men and charge into the Canaanite lines. Yovin, the king of
Canaan had gathered an army of hundreds of thousands and planned a
massive attack against the Jewish people. Hashem intervened on behalf
of His people and created an illusion of enormous proportions, which
forced the Canaanites to retreat and flee for their lives. In the midst of all
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Haftoras Beshalach
of this, Hashem brought blazing heat to the battle front and the
Canaanites went down to the Kishon Brook to cool off. At that exact
moment, the brook miraculously overflowed and the Canaanites were
swept into the water and drowned. Devorah sings about this miracle and
says, "The Kishon Brook swept them away, that ancient brook Kishon, my
soul treads with strength." (Shoftim 5: 21) Devorah refers to the Kishon as
an ancient brook, seeming to relate the Kishon to an earlier incident in
Jewish history. Our Chazal in Tractate Pesachim (115b) explain that this
earlier incident was, in fact, at the time of the splitting of the Reed Sea
which we read about in this week's sedra.
Chazal (ad loc.) quote an intriguing conversation which took place

between Hashem and the angel appointed by Hashem to control the
Reed Sea. The Rabbis reflect on a passage in Tehillim (106) which
indicates that the Jewish people were somewhat lacking in their faith in
Hashem even while crossing the sea. Although they all heard the
message of Moshe Rabbeinu about the destruction of the Egyptians at
the sea some doubted the accuracy of this prophecy and found it
difficult to accept that it would actually transpire. Therefore after the sea
miraculously opened and remained open some entertained the idea that
the Egyptians were also crossing in safety. Their reason for doubt was
because they felt undeserving of a miracle of such great proportions.
Now that the sea had actually split it was difficult to imagine that it would
immediately cave in on the Egyptians. In order to dispel this fiction,
Hashem instructed the angel in control of the Reed Sea to arrange for
the sea to cast dead Egyptians onto the shore. Once the Jewish people
would see the dead Egyptians, they would understand what had truly
transpired inside the sea. x
The angel fulfilled his command but responded that the fish deserved
their newly acquired gift of Egyptian bodies and requested for a
replacement sometime in the future. Hashem consented and informed
the angel that the Kishon Brook would eventually sweep replacements
into the sea allowing the fish to retrieve their ancient gift.
The above discussion suggests a direct corollary between the splitting of

the Reed Sea and the overflow of the Kishon Brook. It reveals that there
was a missing dimension of faith at the Reed Sea which was finally
rectified in Devorah's times at the Kishon Brook. The analogy of the fish
reflects the imperfect perception of the Jewish people about Hashem's
miracles. Due to the shortcomings of the Jewish people the Reed Sea
was not permitted to function to its fullest capacity and totally drown the
Egyptians. In truth, the splitting of the sea served a dual function; to
provide salvation for the Jewish people and to devour he Egyptian
nation. Although the first function was fulfilled to perfection, due to the
shortcomings of the Jewish people the second was not carried out in its

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

our assessment of our own spiritual level. Hashem truly cares about us
and will protect us whenever the need does arise.

Parshas Yisro
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PARSHAS YISRO
Yeshaya 6:1
This week's haftorah reveals to us the incredible spiritual status of mortal

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

coupled with Yeshaya's response was intended to serve as Yeshaya's
inauguration into prophecy. After his initial cleansing, Yeshaya was
deemed worthy of transmitting the words of Hashem to the Jewish
people. But, in addition, it seems that this cleansing enabled Yeshaya to
join the ranks of the angels, singing the Heavenly praise and conversing
with Hashem in His actual presence.
This intriguing incident suggests the unsuggestable, that man is actually

capable of rising to the lofty status of the spiritual beings. Although the
prophet was privy to the highest levels of sanctity he sensed his mortality
and felt that he could never attain such elevated levels. Alas, he was a
human being and not a spiritual entity. He was associated with impurity
and sin and didn't deserve to see such great revelations or sing Heavenly
praises. However, Hashem revealed to Yeshaya that the potential was
truly there and, that after certain adjustments, man could actually attain
these levels. But, as we reflect upon this we tend to wonder. What
position does an impure mortal have amongst the loftiest of heavenly
angels? How could man even entertain the idea of participating in
Heavenly praise? The angel's truly reflect the glory of Hashem but what
can be said about man?!
The answer to this challenge can be found in the fundamental discussion

about mortality which took place between Hashem and the angels. The
Midrash (Shochar Tov on Tehillim 8) relates that the angels staged a
heavy complaint against Hashem at the time He was giving the Torah to
the Jewish people. The angels argued, "Your glory is for the Torah to
remain amongst Heavenly beings. They are holy and Your Torah is holy;
they are pure and Your Torah is pure and they are everlasting and Your
Torah is also." Hashem responded and informed them that the Torah
could not remain amongst them. They are total spiritual beings and have
no mortality, impurity or illness. Hashem declared that His true glory must
ultimately come from man plagued by impurity and mortality. This
response seems quite mysterious to us. In truth, we view this matter like
the angels did. After all, isn't the total fulfillment of the will of Hashem the
greatest manifestation of His honor? What could be more glorious than
the purest praises of the angels themselves? How could mortality and
impurity become major positive factors in producing the ultimate glory of
Hashem?
The words of Rashi in this week's haftorah provide deep insight into this
perplexing subject. Rashi (in his commentary to 6:7) reflects upon the
incident of the burning coal and notes that the fiery angel was holding it
with tongs. Apparently the coal was too intense for an angel to hold with
bare hands and tongs were required. Surprisingly however, we discover
that Yeshaya endured the direct contact with the coal when it touched his

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

Haftoras Terumah
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PARSHAS TERUMAH
M'lochim I, 5:26
This week's haftorah shares with us an important insight regarding the

building of the Bais Hamikdash and synagogue, our present day
sanctuary. The haftorah begins with a detailed account of the construction
of the exterior of the Bais Hamikdash. Engaging nearly two hundred
thousand people in the process Shlomo Hamelech arranged for the
hewing and transportation of scarce heavy stones for the solid foundation
of the Bais Hamikdash. For the exterior walls, he ordered perfectly hewed
stones from the quarry, ones that did not require additional cutting or
planing. After the basic frame was constructed, numerous chambers and
annexes were added and winding staircases were included. Shlomo even
panelled the entire structure with impressive cedar wood.
After completing the exterior of the Bais Hamikdash, Shlomo received a

prophetic message from Hashem. Hashem said, "And regarding the
house which you are building, if you follow My statues, fulfill My laws and
guard all of My mitzvos .... then I will dwell amongst the Jewish people
and not forsake My Jewish nation." (M'lochim I 6: 12, 13) Hashem
reminded Shlomo Hamelech at the outset that the sole objective of this
beautiful edifice was to serve as an abode for the Divine Presence.
Shlomo was told that the impressive architectural structures, jewel
studded walls and gold trimmings were not meaningful factors in securing
Hashem's presence amongst His people. Rather, guarding His statutes
and carefully adhering to every one of His mitzvos would produce the
necessary results. Shlomo was reminded that, in essence, his
magnificent structure depended totally upon the attitude of the Jewish
nation. If they possessed a sincere interest in being together with
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Haftoras Terumah
Hashem they would merit it. Hashem would maintain his presence among
His people as long as they demonstrated their true desire to be with Him
by carefully adhering to His mitzvos.
It is interesting to note, as the Malbim points out, the juxtaposition of

these prophetic words stated in the midst of the construction. As the
Scriptures indicate, this prophecy came immediately after the completion
of the exterior of the Bais Hamikdash before beginning the interior.
Malbim sees this moment as a transitional point in the building process
and as a most appropriate moment for this prophecy. The exact timing for
this can be understood through the insightful words of the S'forno
contrasting the construction of the Mishkan in this week's parsha and the
Bais Hamikdash in our haftorah.
S'forno (in his commentary to Shmos 38:21) notes that the original
Mishkan remained perfectly intact and never fell into foreign hands. As
the exile became inevitable, the Mishkan along with the Holy Ark were
hidden under the ground for preservation. However the first Bais
Hamikdash, unlike the Mishkan, suffered much deterioration and
eventually fell into the hands of the Babylonians who destroyed and
levelled it. And the second Bais Hamikdash did not even merit the
presence of Hashem to be sensed within its walls. S'forno explains that
these stark contrasts were due to the nature of the individuals involved in
the construction. The Mishkan was built by a crew of pious, devout people
whose entire focus was to create an abode for Hashem in this world.
Conversely, the first Bais Hamikdash, although overseen by Shlomo
Hamelech, was built by a large crew of skilled craftsmen with diverse
focus on the spiritual dimensions of the Sanctuary. In fact, even Chiram,
the king of Tyre sent a large crew of his people to assist in the
preliminaries of the construction. And the second Bais Hamikdash did not
even merit to be overseen by such pious individuals as Shlomo
Hamelech. This absence of focus on the Divine dimensions of the
Sanctuary had its effect. In the first Bais Hamikdash, the interior walls
suffered much deterioration and the entire magnificent edifice was
eventually destroyed by the hands of the enemy. In the second Bais
Hamikdash, the Divine Presence of Hashem wasn't even sensed. within
its walls.
In light of the above we truly appreciate Hashem's timely message sent to

Shlomo Hamelech. After successfully completing the exterior Shlomo
began setting his focus on the construction of the interior of the Bais
Hamikdash. It was at this exact moment that Hashem reminded Shlomo
of the purpose for this interior. Hashem desired for the Bais Hamikdash to
endure as long as possible and therefore chose this moment to inspire
Shlomo to focus on the spiritual direction of his project. After Shlomo
received his charge he immediately directed his focus on the Divine

Haftoras Terumah
dimensions of the Bais Hamikdash. He subsequently dedicated every

detail of the interior for the sake of Hashem and hoped that this stunning
edifice would serve as a permanent abode for Hashem. Although many
factors came into play and Shlomo's goal could not be accomplished in
full, his efforts were fruitful. Unlike the second Bais Hamikdash, wherein
the Divine Presence of Hashem was not even sensed, Shlomo's Bais
Hamikdash did merit the presence of Hashem in full, which resided
amongst the Jewish people for four hundred and ten years. x
This lesson in construction can be applied likewise to our miniature Bais

Hamikdash, our synagogue. It is quoted in the name of HaRav Chaim of
Volozhin that to establish sanctity within the walls of our synagogue our
intention and focus are critical in its construction. HaRav Chaim said, "It
begins when one cuts the wood for the handle of the ax which is used to
chop the wood to serve as the walls of the synagogue. If all this were
done out of pure dedication to facilitate a home for Hashem there would
be an everlasting effect on the spirituality of the structure." HaRav Chaim
added that Hashem's presence would be so intense that it would be
impossible for one to engage in idle chatter inside a structure built with
such sanctity. Even our present day synagogue has the potential of true
sanctity and, if constructed with total devotion and dedication to Hashem,
will also merit an everlasting spiritual status. Although the royal interior
truly contributes to the beauty of the synagogue its endurance and
spiritual capacity does not stem from this. True focus on the Divine
Presence therein is what makes the difference and, if constructed with
this in mind, our synagogue will merit an intense degree of sanctity and
will forever remain the home of Hashem.

Haftoras Tetzaveh
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PARSHAS TETZAVEH
Yechezkel 43:10
This week's haftorah shares with us an important perspective regarding

our long dark exile and the brilliant light awaiting us at the end of it. The
haftorah begins in the midst of an elaborate prophetic vision that the
prophet Yechezkel was privileged to view. In the previous three chapters
Hashem showed the prophet the detailed blueprints of the future and final
magnificent Bais Hamikdash. In our haftorah Hashem instructed
Yechezkel to share his vision with the Jewish people. Hashem said, "Tell
the House of Israel the vision of the Bais Hamikdash in order that they
should be embarrassed from their sins when they measure the completed
structure." (43:10) Yechezkel was commanded to remind the Jewish
people about their wrongdoings which ultimately led to the destruction of
the previous Bais Hamikdash. They were presently in the midst of the
Babylonian exile and the sight of the Bais Hamikdash was intended to
remind them of all their previous faults. They could easily realize that the
Bais Hamikdash would have been theirs if not for their previous sinful
ways.
Hashem continued, "And if they are embarrassed for all of their

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

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

Haftoras Ki Sisa
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PARSHAS KI SISA
M'lochim I 18:1
This week's haftorah reveals to us Hashem's indescribable love for His

people and our inseparable relationship with Him. The setting is one of
massive spiritual decline in which most of the Jewish nation was involved
in some facet of idolatry. After three years of severe famine and drought
Hashem instructed Eliyahu Hanavi to appear before the Jewish King
Achav. This wicked leader together with his idolatrous wife were gravely
at fault for the Jewish people's decline. Eliyahu faithfully fulfilled his
mission and, at the risk of his life, challenged Achav and his idolatrous
prophets to a crucial demonstration at Mount Carmel. Eliyahu, the only
known remaining prophet of Hashem represented Hashem while the
other prophets represented their false deities. Each would attempt to offer
a sacrifice and whoever received a response from above would be proven
the real prophet. After several futile attempts of the false prophets Eliyahu
stepped forward to prove, once and for all, the authenticity of Hashem.
Eliyahu filled a ditch with water, thoroughly drenched his altar and offered
his bullock to Hashem. Hashem responded in a miraculous fashion and
sent a fire which received the sacrifice, consumed the altar and even
dried the water in the ditch. This clear demonstration convinced the
Jewish people that Hashem was the exclusive power of the world and
after this experience they forsook their idolatrous ways..
This incredible experience is unparalleled in all of Jewish history. Its

uniqueness is due to the fact that this sacrifice was, under normal
circumstances, a violation of a serious Torah prohibition. The Torah
sternly warns us against offering a sacrifice to Hashem outside the Bais
Hamikdash. Once erected, the Bais Hamikdash served as the exclusive
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Haftoras Ki Sisa
site for sacrificial purposes. And yet, at this crucial moment of truth
Eliyahu involved the Jewish people in a sacrifice on Mount Carmel, one
normally punishable by death. Chazal, in resolution of this perplexing
issue, quote a Torah passage which states, "To him (the prophet) you
shall hearken." (Dvorim 18:15) This passage establishes the precedent
that an unequivocally authoritative prophet may temporarily order the
violation of a Torah commandment. In fact, Eliyahu's sacrifice on Mount
Carmel is cited as the prime example for this principle. But, the question
begs to be asked, "Why was it necessary to violate a Torah principle at
this juncture? Wouldn't this clear demonstration result from the ordinary
sacrificial procedure in the Bais Hamikdash?"
In search for an insight to this let us focus on a specific reference in this

week's haftorah. The Scriptures, in describing Eliyahu's altar say, "And
Eliyahu took twelve stones corresponding to the twelve tribes of Yaakov
about whom Hashem said, 'Yisroel will be your name.'" (18:31) Rashi (ad
loc.) comments on the relevance of the name Yisroel here. He quotes the
Midrash which explains that Yaakov Avinu foresaw this sacrificial
procedure transpiring on Mount Carmel. In fact, this vision was shown to
Yaakov at the exact moment of his name change from Yaakov to Yisroel.
Hashem told Yaakov, "A nation and an assembly of nations will emerge
from you." (Breishis 35:11) Rashi (ad loc.) explains that the moment will
come for the Jewish people to resemble the nations of the world. They
will offer a sacrifice outside the Bais Hamikdash and Hashem will accept
it with pleasure.
The above reference suggests a mysterious relationship between the

name Yisroel and this sacrifice on Mount Carmel. For one, this revelation
transpired at the exact moment Yaakov received his new name Yisroel. In
addition, the Haftorah seems to focus on this name change as a prelude
to the miracle of Eliyahu's sacrifice. A careful analysis of the name Yisroel
will reveal its hidden dimension and its association to the sacrifice on
Mount Carmel.
The Torah, in explaining the name Yisroel, states, "For you (Yaakov)
have become a prince unto E-l." (Breishis 32:29) The name Yisroel
actually includes within itself the name of Hashem suggesting an
essential relationship between Hashem and His people. And as is
reflected by the essence of a name, this relationship continues to exist
under all circumstances and at all times.
With this insight we can now appreciate the sacrifice on Mount Carmel
and the necessity for its deviation from the ordinary sacrificial procedure.
During Eliyahu's days, the Jewish people's perceived their relationship
with Hashem as one confined to the Bais Hamikdash itself. When they
approached Hashem in His sanctuary His presence could be truly

Haftoras Ki Sisa
sensed. However outside of Yerushalayim no tangible presence of

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

Haftoras Pekudei
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PARSHAS PEKUDEI
M'lochim I, 7:51-8
This week's haftorah describes the glorious moment when Shlomo

Hamelech completed the construction of the Bais Hamikdash. He
gathered the prominent members of the Jewish nation and arranged to
transport the Holy Ark from the city of David to the Temple site. The Ark
was brought into the Bais Hamikdash with abundant joy and celebration
and placed in its inner chamber. The cloud of Hashem's glory appeared
above the Sanctuary and the Divine Presence rested amongst the Jewish
people.
Shlomo Hamelech responded by blessing the Jewish people and

thanking Hashem for fulfilling His promise to Dovid Hamelech. Dovid was
greatly disturbed over the absence of the Bais Hamikdash and asked
permission to build a permanent edifice for Hashem. Hashem
acquiesced in Dovid's plea and informed him that his son Shlomo would
be privileged to do so. At this point Shlomo Hamelech repeated
Hashem's response to Dovid "Since it was with your heart, Dovid to
build an edifice for Me you have done well, because it was with your
heart." (8:18) Malbim explains the connotation of these words, "with your
heart" in the following manner. Although Dovid Hamelech did not
physically erect the Bais Hamikdash, he accomplished its erection in his
heart. Dovid devoted his total focus to this purpose and ultimately elicited
Hashem's consent to rest His presence amongst His nation.
This dimension was clearly displayed through the Heavenly

circumstances related to the Ark's entry to its permanent abode. Our
Sages shed light on the peculiar mention of a special kindness to Dovid
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Haftoras Pekudei
Hamelech during this ceremony. Scriptures state, "Over all the goodness
which Hashem performed to His servant Dovid and His nation
Israel." (M'lochim I, 8:61) Our Sages depict Dovid Hamelech as the
central figure in the celebration and recount that the Sanctuary doors
locked shut and refused to allow the Ark entry.
Shlomo Hamelech beseeched Hashem to open the doors mentioning

every possible merit. Finally, he mentioned his father Dovid's good
deeds and the doors immediately swung open. (Rashi ad loc.) This
incident was public testimony to all of the true righteousness of Dovid
Hamelech and his perfect relationship with Hashem.
Although Shlomo actually built the Bais Hamikdash's magnificent

structure this was insufficient to produce the awaited results. Because
Hashem's presence does not rest upon a physical structure, it rests upon
His nation. The Ark's miraculous return displayed that Hashem's
permanent residence here was due to His permanent relationship with
Dovid Hamelech. Had not Dovid devoted his entire life to fulfilling his
prophetic statement in Tehilim, "I place Hashem before me always"? This
conviction reached far beyond His personal relationship with Hashem and
extended to the entire Jewish nation. Dovid consistently agonized over
Hashem's temporary quarters and for that glorified era when Hashem
would establish permanent residence amongst his people. Now, that this
moment finally arrived Dovid received true credit for bringing his dream to
fruition.
Hashem informed Dovid at the outset that he successfully achieved his

purpose. Dovid's deep passion for Hashem's presence truly built the
Bais Hamikdash. The majestic edifice served no purpose without
Hashem's actual presence inside of it and that detail only Dovid's heart
could accomplish. The moment Hashem's glory appeared in the Bais
Hamikdash this significant detail became crystal clear. Shlomo accepted
no credit for this and appropriately attributed it to his father's relentless
longing and yearning for Hashem's permanent association with His
people.
This lesson is paralleled in this week's sidra where a similar experience

happened when erecting the Mishkan. The Torah recounts that the
skilled workers presented Moshe Rabbeinu all the Mishkan's components
ready for erection.(see S'hmos 39:33) Rashi quotes our Sages who
explain that the workers were physically incapable of erecting the
Mishkan. They produced to perfection all of the Mishkan's parts and
immediately began assembling it in preparation for Hashem's presence
therein. However, they could not complete the process because
Hashem reserved this privilege for Moshe Rabbeinu. They explain that
this was in response to Moshe's disturbance over his inability to

Haftoras Pekudei
participate in constructing the Mishkan. (see Tanchuma P'kudei 11) Our

Sages explain that since Moshe Rabbeinu was a leader he was restricted
from perform any physical task in public. (Sh'mos Rabba 39:2) However,
Moshe Rabbeinu yearned to share in bringing Hashem's presence to His
people. Hashem answered this request and secured that Moshe, and only
Moshe, would complete the project. Hashem rendered it physically and
spiritually impossible for anyone to erect the Mishkan save Moshe
Rabbeinu. Even Moshe wondered in bewilderment how any human being
could achieve this goal. Hashem informed Moshe to make a serious
attempt and He would provide the necessary assistance. (Tanchuma ibid)
The upshot of this seems to relate to the essential role Moshe Rabbeinu
played in Hashem's resting amongst His people. The Jewish people
seriously strayed from Hashem when they plunged into the ugly sin of the
golden calf. Although Hashem forgave the Jewish people, in part, He
informed them that His Divine presence would no longer accompany
them. The Jewish nation was prone to error and sin and direct association
with His presence would be very harmful to them. However, Moshe
Rabbeinu refused to accept these new terms and pleaded with Hashem
to return to His people. Moshe Rabbeinu appealed to Hashem's mercy
and asked Him to display to the entire world His boundless love for His
people. Hashem granted His loyal servant this selfless request and
consented to return to His people. Even the perfect details of the majestic
sanctuary with all its spiritual representations were insufficient reason to
return Hashem's presence to His people. Only Moshe Rabbeinu's
overriding concern produced this result and it was time for the entire
nation to realize this. Therefore, only Moshe could and did erect the
Mishkan thus convincing everyone in whose merit the entire Jewish
nation reunited.
This lesson stems back to the Jewish people's initial conception of a

sanctuary for Hashem. They observed Hashem's open miracles and
beheld a clear vision of Hashem standing directly before them. Moshe
Rabbeinu and the Jewish people responded by singing to Hashem and
pledging, "This is my Hashem and I will glorify Him; the Hashem of my
fathers and I will exalt Him." (S'hmos 15:2) Rashi quotes there Targum
Unkeles who interprets this to mean that the Jewish people pledged to
build an abode for Hashem. They cherished the experience of uniting with
Hashem and sought to secure this as a permanent relationship. Rashi
adds that after saying this they immediately recognized the true source of
their relationship. They therefore completed their words and said, " I am
not the beginning of this sanctity; His relationship with me was
established and secured for me by my forefathers." Even Moshe
Rabbeinu would not take credit for Hashem's association with the people.
This remarkable accomplishment could only be credited to its true source,
our devoted patriarchs who established a permanent relationship with

Haftoras Pekudei
Hashem for all subsequent generations.
Our Sages teach us that this unique privilege of Hashem's presence

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

Haftoras Vayikra
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PARSHAS VAYIKRA
Yeshaya 43:21
This week's haftorah displays Hashem's unbelievable compassion for the

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

But the Bais Hamikdash doors were intentionally closed and Hashem was
totally excluded from the Jewish services. The Jews were just too tired to
serve Hashem although energy was available for every other form of
service.
The prophet suddenly shifts gears and begins to address the Jewish
people with love and affection. He says, (42:1) "And listen now, My
servant Yaakov whom I chose as Yisroel...for as I pour water on the
thirsty and flowing waters on the dry land so will I pour My spirit on your
children and My blessing on your offspring." Radak (ad loc) explains that
the prophet is now speaking to the Jewish people in Babylonia. They had
already suffered severe pains of exile and rejection by Hashem and had
now reconsidered their previous ways. They thirsted to drink from the
long lost waters of prophecy which had ended many years before.
Hashem told them that they would once again merit the word of Hashem.
Although they had turned their back to Hashem and totally rejected His
service Hashem did not forsake His people. The Jewish people would
always remain His chosen nation and Hashem would patiently await their
return. Our eternal relationship with Hashem can never be severed or
even affected and when the proper moment will arrive Hashem will
reestablish direct contact with His beloved people. Even words of
prophecy coming directly from Hashem will become a daily experience.
Hashem's love for His people extends all bounds. Even after all we have
done against Hashem He remains right there waiting for us.
Yeshaya concludes and says (44:22) "As the wind blows away the clouds
so will I erase your rebellious acts and unintentional sins, return to me for
I have redeemed you." The Malbim (ad loc) shares with us a beautiful
insight and explains that as far as Hashem is concerned our redemption
already happened. From His perspective everything has been set in
motion; all that remains is for us to repent and return. May we merit in this
month, the month of redemption, the fulfillment of these beautiful visions.
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Haftoras Tazria
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PARSHAS TAZRIA
M'lochim II 4:5-5:19
This week's haftorah gives us appreciation for the invaluable benefits of

punishment. Surprisingly, it revolves around a pagan general who
merited an open miracle from Hashem. Naaman, the highest ranking
general of Aram was stricken with a severe case of leprosy. He received
advice from an abducted Jewish maid servant to visit the prophet Elisha
for a cure. Naaman consulted the king of Aram who sent a personal
request to the king of Israel to treat Naaman's leprosy. The prophet
Elisha volunteered and summoned Naaman to appear before him. When
Naaman arrived Elisha sent him a message to dip seven times in the
Jordan waters. Appalled by the disrespect shown to him and infuriated
by the mockery of this prescription Naaman decided to return home.
However, he reluctantly acquiesced in his servant's plea and consented
to try the bath. Hashem miraculously healed Naaman's flesh and
returned it to a tender texture. Naaman responded by approaching
Elisha and proclaiming Hashem as the exclusive power of the entire
world. Before parting, Naaman loaded his mules with holy earth of Israel
to construct an altar in Aram for Hashem.
Naaman's entire episode intrigues us. Why would a pagan general

deserve such a miracle and what can be learned from this? In order to
properly appreciate this we refer to our Sages' insightful words who reveal
to us the cause of Naaman's leprosy. They cite numerous sources for
the plague of leprosy listing Naaman's haughtiness amongst them. They
draw proof to this from our haftorah that begins, "And Naaman, the
general of Aram was a big, distinguished person to the king because
Hashem saved Aram through him." Chazal interpret the words, "big
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Haftoras Tazria
person" to refer to Naaman's haughty perception of himself that was far

out of proportion. (see Bamidbar Rabba 7:5) Although Hashem saved
Aram through Naaman's actions, Naaman deserved little credit for this
victory. The reality was that Naaman incidentally drew his bow which
unexpectedly killed the Jewish king, Achav. This unintentional victory
won Naaman the king's favor and gave him a full measure of false pride.
Hashem responded to this haughty attitude and attacked Naaman's ego

through a plague of leprosy. This began Naaman's intense program of
humility which ultimately led to unparalleled results. The first stage was
the powerful general's incapacitated feeling brought about by the illness.
His next taste of humility was his desperate need to follow his abducted
Jewish maid servant's suggestion for his remedy. The next step was
Elisha's impersonal response to Naaman's visit. After reducing himself to
approach a Jewish prophet for a remedy Naaman anticipated, at the very
least, a royal welcome. He was taken aback when Elisha did not even
consider him worthy of a personal welcome. The prophet's absurd
prescription made Naaman feel foolish for even going through all this
bother. He was even further humbled when he responded to his servants'
logical plea to respect the prophet's suggestion. His final dimension of
humility was in the bathing process itself, which involved repeatedly
lowering himself into natural waters. After this all encompassing lesson in
humility Naaman adopted a healthier attitude on life. Now that Naaman
rectified the source of his illness, Hashem deemed him worthy of His
favor and removed the physical illness, as well. Naaman immediately
responded to his experience and recognized and proclaimed Hashem's
exclusive sovereignty in the world.
But the story didn't end there. Naaman continued his humble path and
bent down to collect dirt from under the prophet's feet to erect a
permanent altar for Hashem. (see Abarbanel 5:17) He vowed to detach
himself from all idolatrous practices and sincerely worship Hashem. Baal
Haturim adds that Naaman was true to his word. He continued to
develop his relationship with Hashem which resulted in the sincere
conversion of some of his offspring. Their devotion to Hashem was so
intense that they became prominent Torah leaders amongst our people.
(see comment to Sh'mos 28:9)
This unbelievable development was undoubtedly due to Naaman's quality

of recognizing the full truth. Our Sages teach us that Naaman's
statement of recognition exceeded all preceding ones. Yisro recognized
Hashem above all other powers, Rachav recognized Hashem as the
source of all powers but Naaman proclaimed Hashem of Israel as the
only true power. (Yalkut Shimoni 229) Initially, Naaman's victory gave
him an abhorrent level of haughtiness. Hashem did not tolerate that
attitude and gave Naaman the opportunity of rectifying it. We have seen,

Haftoras Tazria
however, that this process was quite difficult and demanded enormous
levels of subservience. The only way for Naaman to get beyond his
predicament was to swallow all of his pride. This meant appreciating the
truth and following it at all costs. Naaman faithfully responded to his
challenge and painfully respected every dimension of truth sent his way.
These truths became so clear to him that he ultimately realized that the
entire world was exclusively in Hashem's hands.
We now realize that Naaman was indeed a unique individual who

possessed tremendous potential to recognize the truth. Hashem, who
knows the potential of every human being, sent Naaman this leprosy as
an opportunity for rectification and growth. Although Naaman was not
Jewish he was obviously worthy of his lesson and experience. He goes
down in Jewish our history as one of the few who agreed to recognize the
truth. Although Naaman began as our total enemy priding himself in this
he made a total reversal and recognized Hashem in an all encompassing
way. Naaman's appropriate response brought tremendous honor to
Hashem. We can therefore comfortably suggest that this was Hashem's
original intent for bringing Naaman this miraculous experience.
Naaman's leprosy teaches us the value of punishment and its hidden

blessing. It served its purpose well as a powerful vehicle to teach
humility. Although Naaman began with an abhorrent approach he
obediently followed his road signs which eventually attacked the source of
his problem. The illness, the many emissaries, his impersonal reception,
the degrading prescription and the actual bathing process all contributed
towards his humility. This led to his sincere recognition of Hashem which
in turn, produced prominent offspring's who became scholarly leaders of
our people.
This insight regarding punishment is very helpful when studying the lonely
plight of the leper in this week's parsha. Although the leper did not
commit any national offense he goes through a tremendous humiliating
experience. We now understand that his predicament is not a
punishment, rather, an opportunity for rectification and growth. His
illness and all its dimensions force him to reconsider his ways but, also
serve as a catalyst for spiritual growth. The leper increases his sensitivity
in those areas that created his predicament and removes the blind spots
he possessed until this point. His new approach to life fosters a stronger
relationship with Hashem and helps him appreciate Hashem's constant
favor in all areas of his life.

Haftoras Acharei Mos - Kedoshim
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PARSHAS ACHAREI MOS - KEDOSHIM
Amos 9:7
This week's haftorah presents the Jewish nation in a most unique context.
In his last words of prophecy the prophet Amos describes the Jewish
people in a very peculiar manner. He says in the name of Hashem,
"Aren't you likened to the Kushites, to be Mine?" (9:7) Who are Kushites
and in what way are the Jewish people compared to them? Chazal in the
Yalkut Shimoni (157) interpret the term Kushites to refer to the Ethiopian
community whose skin color is distinctly different than all other nations.
This physical distinction renders it virtually impossible for the Kushites to
intermingle with anyone without maintaining their national identity. Chazal
continue that in this same manner the Jewish people are distinctly
different than all other nations. The moral and ethical code of the
observant Jewish people inhibits them from intermingling with the nations
of the world. The drastic skin color contrast of the Ethiopians serves as a
striking analogy to the drastic ethical contrast between the Jewish people
and all other nations.
The prophet continues and reminds the Jewish people that it is this
distinct ethical conduct which renders them Hashem's chosen people.
After likening the Jewish people to the Kushites, the prophet completes
his analogy with the profound words, "to be Mine". The Metzudos Dovid
(9:7) explains this to mean that we are Hashem's people exclusively
because of our distinguished ethical conduct. He adds that we will remain
Hashem's special nation as long as we possess elevated ethical
standards. The prophet then draws our attention to our earliest origins
and says, "Didn't Hashem bring you up from the land of Egypt?" (ad loc.)
Malbim explains that these words allude to the distinguished qualities of
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Haftoras Acharei Mos - Kedoshim
the Jewish people in whose merit they were liberated from Egypt.
Although they existed for two hundred years in the corrupt and immoral
Egyptian environment they remained a distinct and distinguished entity.
Their moral code of dress and speech reflected their pure attitudes about
life which made intermingling with the Egyptians a virtual impossibility.
For the most part, their Jewish values were not corrupted or distorted
which allowed the Jews to remain distinguished and elevated.
The prophet concludes our haftorah with this theme and promises our
ultimate redemption from our extended exile. Amos says, "On that day I
will establish the kingdom of Dovid.... so that you, upon whom My name
rests, will inherit Edom and all nations." (9:11,12) Our identity with
Hashem as a nation upon whom His name rests, will play a significant
role in our final redemption. The Jewish people will inherit their
archenemy Edom soley because of their identity with Hashem. Our
elevated standards of morality will truly earn us the title of His people and
in this merit we will be finally liberated from the world's corrupt influence
and environment.
This special lesson reflects the essence of this week's parsha, Kedoshim,
which embodies Hashem's lofty call to us for spiritual elevation. The
Torah begins and says, "Be holy for I, Hashem, am Holy." (Vayikra 19:2)
Nachmanides (ad loc.) shares with us his classic insight into this mitzva.
"Be holy", says the Ramban, "refers to the introducion of sanctity and
spirituality into every dimension of our lives." Even our physical and
mundane activities should be directed towards Hashem. We are
forbidden to excessively indulge in worldly pleasures and are expected to
limit our passions and pleasures to productive and accomplishing acts.
Morality and spirituality should encompass our entire being and our every
action should ultimately become the service of Hashem. This philosophy
is diametrically opposed to that of the nations of the world. To them
physical pleasure and enjoyment have no restrictions or limitations and
religion does not govern their passions or cravings. As said, our
standards of morality are truly unique and it is this factor that elevates us
and distinguishes us from amongst the nations of the world.
The parsha concludes with this message and says, "And you shall be
holy unto Me for I am holy and I have separated you from the nations to
be Mine." As stated, we are Hashem's people because of our holiness -
elevated moral and ethical standards - which truly separate us from the
nations of the world. And in this merit we will soon experience our final
redemption and be a nation unto Him, privileged to remain in His
presence for eternity.
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Haftoras Emor
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PARSHAS EMOR
Yechezkel 44:15
This week's haftorah gives us a glimpse into the kohanim's status during
Moshiach's times. The prophet Yechezkel begins by directing our
attention to the specific regulations of the kohanim's garb. He then refers
to their restriction from wine and shaving and mentions their prohibition
from marrying certain women. This list seems to be, at first glance, a total
repetition of the details of our parsha. Yet, a more careful analysis
reveals to us something shocking about the elevated status of the
ordinary kohain of Mashiach's times. His restrictions and regulations are
similar to those of the Kohain Gadol mentioned in this week's parsha.
This suggests that the ordinary kohain's spiritual status will be likened to
that of the Kohain Gadol. Evidently, the Jewish people's status will be
so elevated that the ordinary kohain will assume levels of sanctity
tantamount to the most sanctified person of earlier times.
The prophet Yechezkel conveys this message by drawing our focus to the
priestly garb during their service. It will be exclusively linen rather than
the customary complex woolen and golden material of earlier times. In
addition, the kohanim will be forbidden to wear their garb outside the
Bais Hamikdash thereby limiting all mundane association with the garb.
Their hair length will be regulated and limited to that of the Kohain Gadol
of earlier times - not too long, not too short. They will even be forbidden
to marry widows thus limiting their marriage to virgins. (see comments of
Radak, Abravenel and Malbim to these respective passages) All of these
regulations run parallel lines with those of the earlier Kohain Gadol. In
fact, some of them were previously prescribed for the Kohain Gadol
during his elevated Yom Kippur service. We conclude from this that the
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Haftoras Emor
daily Temple service of Mashiach's times will assume higher levels of

devotion than ever and resemble, on some level, the Yom Kippur service
of earlier generations. The earlier experience of the Kohain Gadol on the
holiest of all days in the holiest of all places will eventually become part of
the daily service of Mashiach's times!
In order to digest this overwhelming development let us study the inner

workings of the Kohain Gadol. In this week's parsha, the Torah gives us
the reason for the Kohain Gadol's elevated status. After listing all his
specific regulations the Torah states "And he should not leave the
Mikdash and not profane the sanctity of Hashem because the crown of
Hashem is upon his head." (Vayikra 21:12) Sefer HaChinuch (in Mitzva
270) elaborates upon the concept of "the crown of Hashem". He cites
the opinion of the Rambam (in Hilchos Klei Hamikdash 5:7) that the
Kohain Gadol was confined to the Bais Hamikdash area throughout his
entire day of service. In addition, Rambam teaches us that the Kohain
Gadol was forbidden to leave the holy city of Yerushalayim during nightly
hours. This produced an incredible focus on Hashem and His service
yielding the supreme sanctity of the Kohain Gadol. Sefer HaChinuch
profoundly states, "Although the Kohain Gadol was human he was
designated to be Holy of Holies. His soul ranked amongst the angels
constantly cleaving to Hashem thus detaching the Kohain Gadol from all
mundane interests and concerns." (ad loc) Sefer HaChinuch understands
the Kohain Gadol's elevated sanctity as a product of his total immersion in
the service of Hashem. His surroundings of total sanctity together with his
constant focus on Hashem and His service produced the holiest man on
earth. His elevated life-style was restricted to one of total sanctity
because his total interest and focus were devoted to purity and sanctity.
We can now appreciate the sanctity of the ordinary kohain of Mashiach's

times and its message for us. First, a word about the general status of
the Jewish people during that era. The prophet Yeshaya refers to this
illustrious time in the following terms, "And the land will be filled with the
knowledge of Hashem likened to the water that fills the
sea." (Yeshaya11:9) Rambam elaborates upon this and states, "And in
this time there will be no jealousy or quarreling.... the preoccupation of all
will be 'to know Hashem'...the Jewish people will be great scholars who
will understand Hashem to maximum human capacity." (Hilchos M'lochim
12:5) In essence, the entire Jewish nation will be absorbed in learning
Hashem's truthful ways. Their total focus will be on Hashem's expression
in every aspect of life thus revealing more and more of His unlimited
goodness and knowledge. It stands to reason that if this will be the
knowledge of the ordinary Jew, how much greater will be that of the
kohain who is privileged to stand in the actual presence of Hashem! One
cannot begin contemplating the ordinary kohain's daily experience with
Hashem. His profound knowledge of Hashem together with his direct and

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

Haftoras Behar
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PARSHAS BEHAR
Yirmiyahu 32:6
This week's haftorah reinforces the notion of our eternal relationship with
our homeland, Eretz Yisroel. In the midst of a heavy Babylonian siege
against Yerushalayim, the prophet Yirmiyahu was instructed to make a
most puzzling transaction. Hashem informed Yirmiyahu that his cousin
Chanamel was interested in selling his field and that Yirmiyahu should
take full advantage of the opportunity. Although Yirmiyahu realized that
the Jewish exile was imminent and that the Babylonians would soon take
full possession of Eretz Yisroel he followed Hashem's direction and
arranged for the purchase. Yirmiyahu wrote a legal contract and paid a
large sum of money for the land. Yirmiyahu then preserved the document
in an earthen vessel to secure its existence until such evidence would be
useful.
The prophet then directed his words to Hashem in bewilderment and

questioned, "Since the Babylonian war machines are in full gear and the
Jewish exile is already on its way, of what purpose is this sale?" Hashem
responded, "I am the Master of all; is there anything beyond My
capabilities? The Jewish people will return and re-engage themselves in
such purchases and the land will be resettled." The dialogue seems to be
somewhat understood; however the purchase remains a mystery.
Hashem had sent many prophets to the Jews regarding their eventual
return from the Babylonian exile. Why was it necessary to demonstrate
their return through this tangible experience? It is certainly fair to assume
that Yirmiyahu would not derive any personal benefit from this purchase.
After all, he was on the way to a long and hard exile of seventy years
without any indication of personally returning to Eretz Yisroel. Why then
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Haftoras Behar
was he instructed to waste his money in securing what, for him, was a
seemingly useless transaction?
In response it can be suggested that this purchase taught the Jewish

people a very meaningful lesson. One can easily imagine the feelings of
the Jewish people during that era. They were finally confronted with the
reality that they would soon be forced to leave their homeland. Although
they had enjoyed the privilege of dwelling in the palace of the king for
nearly one thousand years this privilege was now drawing to a close.
Their minds were now focused on their unfortunate plight and they
dreaded severing their ties with Eretz Yisroel. Although this painful
thought surely tormented them but the reality was that their association
with Eretz Yisroel was slowly beginning its decline.
At that exact moment the prophet Yirmiyahu was instructed to secure the
purchase of a plot of land. Through this visible demonstration, the Jews
were being told to rise above their inevitable predicament and to realize
that their painful exile would only be temporary. They were encouraged
not to despair and never to break their ties with their homeland, Eretz
Yisroel. To reinforce this point their prophet Yirmiyahu was instructed to
demonstrate his total faith in the Jewish people's return. Yirmiyahu began
setting his sights on the future and purchased property in preparation for
the return. In Yirmiyahu's mind this upcoming exile was but a passing
phase and he rightfully preoccupied himself in life after the brief
Babylonian stay. Yirmiyahu taught the Jews that the Jewish people never
really leave Eretz Yisroel and that they are always bound to their
homeland. He taught them that they truly belong to Eretz Yisroel and that
Eretz Yisroel would always belong to them.
A similar lesson regarding our relationship with Hashem is revealed to us

at the end of this week's parsha. The Torah warns the Jews to adhere to
all of Hashem's mitzvos even after their exile from Eretz Yisroel. The
Sforno explains the reason for this general warning which encompasses
mitzvos that don't specifically relate to Eretz Yisroel. He states that the
Jews in exile could easily present the argument of rejection. After all,
Hashem expelled the Jews from His land, indicative of His lack of interest
in the Jewish nation. If so, what binds the Jewish people to the mitzvos,
considering that Hashem severed His relationship with His people!? The
Torah therefore reminds us that its obligations remain forever and that
Hashem is forever concerned about His people. The Sforno notes that
even after the Bais Hamikdash was destroyed the Divine Presence
remains amongst the Jewish people. This phenomena is felt in our Bais
Haknesses, synagogue and Bais Hamidrash, Torah study hall which
continue to embody the Divine Presence at all times. (see Sforno's
comment to Vayikra 26:12) We learn from this that Hashem never
forsakes His people and remains amongst them always because Hashem

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

KHaftoras Bechukosai
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PARSHAS BECHUKOSAI
Yirmiyahu 16:19
This week's haftorah teaches us a profound lesson in trust and faith in

Hashem. The prophet Yirmiyahu introduces the haftorah by proclaiming,
"Hashem is my strength, my stronghold, my refuge in the day of trouble."
Yirmiyahu proceeds and admonishes the Jewish people for pursuing
foreign avenues and engaging in strange practices for security. He warns
them that they are subject to forfeiting their wealth and possessions
because of their public involvement in idolatry.
He then delivers a crushing blow in the name of Hashem and says, "And
you will forsake your land which you are to blame for mistreating the
inheritance I gave you and you will be enslaved to your enemies in a
foreign land."(17:4) This is the dreadful prophecy about their pending
exile from their precious homeland, Eretz Yisroel. Yet, Yirmiyahu devotes
his attention to one specific detail as the cause of their exile. He
immediately follows with serious reprimand about trust and says, "Cursed
is the person who trusts in man...and turns his heart away from Hashem...
Blessed is the person who trusts in Hashem." The juxtaposition of these
words suggests that the Jewish exile was caused by lack of trust.
Apparently, the previous criticism of mistreating the land related to this

fault. Rashi develops this and explains that the admonition referred to
their failure to properly observe Shmita laws. Yirmiyahu chastised them
for mistreating their inheritance by refusing to return it to its true owner
during Shmita. This explanation requires serious reflection. Although the
mitzvah of Shmita is undoubtedly significant, it seems to be treated with
extreme severity. The prophet equates lack of Shmita observance with
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total lack of faith in Hashem. This suggests that one who does not
properly adhere to Shmita laws has no trust and faith in Hashem!? This
is difficult to digest after considering the severe demands of Shmita.
During that year, one may not exert any effort towards his personal
sustenance and livelihood. Hashem demands that one place his total faith
and trust in Him. If one does not achieve this lofty level and fails to
display total faith can he be compared to an agnostic possessing no
faith?
We can raise similar concern regarding the repercussions of profiting

from Shmita fruit. In addition to Shmita's agricultural prohibition one is
prohibited from engaging in any profitable transaction with fruit grown
during the Shmita year. The Talmud predicts the severe hardships one
will endure for violating this prohibition. His first repercussion will be his
sale of all his fields and possessions. This process could continue and
include the sale of his home and eventually even result in the sale of his
daughter as a maid servant. (see Kiddushin 20a) ; These punishments
seem extremely severe relative to their offense. There are many grave
sins whose consequences are trivial in comparison to those of Shmita
violations. What establishes Shmita so significant as to warrant these
responses?
We can shed light on this entire subject through the Malbim's classic
commentary on this week's haftorah. He explains that the prophet
discusses three approach to one's faith in Hashem. Yirmiyahu showers
praise and blessing upon one who places his total trust in Hashem.
Although this person undoubtedly involves himself in securing his
sustenance he realizes that Hashem is ultimately his true provider. A
second prevalent attitude comes from those of dual allegiance, who
place their trust in Hashem and in their personal efforts. Although this is
certainly not a supreme form of service and doesn't receive words of
praise it is nonetheless acceptable. There exists yet a third attitude
amongst some, one that is totally unacceptable and condemned by the
prophet. Yirmiyahu curses one who places total trust in his personal
involvement without even including Hashem as a factor in the equation.
This person totally disregards Hashem's involvement and believes that
he obtains success and fortune exclusively through personal efforts.
These insightful words place the mitzvah of Shmita in its proper

perspective. Every seventh year Hashem reminds us that He is constantly
involved in our lives and sustenance. Hashem facilitates this recognition
by restricting us from personal involvement in our livelihood for an entire
year. One who adheres to Shmita's restrictions clearly demonstrates his
total faith in Hashem as his provider. However, one who violates Shmita's
laws shows his total belief and trust in his personal efforts.
Hashem absolutely banned these efforts during that year and will

undoubtedly have no part in helping them bear fruits. Such activity

reflects a defiant attitude that Hashem need not be involved for one to
succeed. He expresses to all that irrespective of Hashem's approval or
involvement these efforts will nevertheless produce as usual.
This totally unacceptable attitude inevitably engages Hashem in a clear

demonstration that all sustenance and provisions are ultimately His doing.
Hashem's response to such misguided individuals will be to gradually
force them to sell their possessions in exchange for basic sustenance.
This process helps them realize that all possessions come from Hashem
and that He is their sole provider. A similar response will be given to the
Jewish people when they display this defiant attitude. Hashem will
remind them that He controls their lives and not themselves. Their failure
to observe Shmita laws will cause them to forfeit their privilege of living in
Eretz Yisroel, the land of Divine Providence. Conceivably whoever
merits to live in Eretz Yisroel should sense Hashem's closeness and
direct involvement in every step of their lives. If the entire nation fails to
recognize this reality it truly has nothing to gain from dwelling in the king's
palace. Hashem will therefore banish the people from His presence until
they recognize and learn to appreciate His active role in their lives.
If we could only internalize this lesson our lives would be so much better.
May we soon merit to return to our father's table with His full return to His
people in the nearest future.

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

words were so uplifting that they reflected the Jewish people in a newly
gained status of "sons of Hashem". (Sifrei, Parshas Balak)
We can attempt to uncover Chazal's hidden lesson in the following

manner. When studying the analogy of the king and his wife we sense the
king's deep affection for her. Although he was angered to the point of
total rejection this anger was short-lived. He was appeased within
moments and his true affection immediately surfaced. In order to
compensate for his initial rash response, he strengthened his relationship
with her by doubling his expression of affection. The queen undoubtedly
understood her husband's compassionate response to her outrageous
behavior. Instead of totally rejecting her he actually increased his
commitment to her. She sensed this as his way of securing their
relationship even after her previous conduct. This unbelievably kind
response evoked similar feelings from her and she reciprocated with her
fullest expression of appreciation to him.
This analogy reveals Hashem's deep love and affection for His people.
The Jewish people in Hosheia's times severely stayed from Hashem's will
and engaged themselves in atrocious idolatrous practices. Hashem's
was enraged by their behavior and summoned the prophet Hosheia to
serve them their rejection papers. This severe response elicited
Hashem's counter response of unlimited compassion for them and He
immediately retracted His harsh decree. However, Hashem did not stop
there but saw it appropriate to intensify His relationship with His cherished
people. He therefore elevated them from their previous status of merely
His people to the highly coveted status of His children.
We now understand Chazal's message to us. Hashem was sincerely

angered by the Jewish people's conduct and sent Hosheia to reject them.
Yet, even this angry response could not interfere with Hashem's
boundless love for His people and He immediately retracted His harsh
words. The Jewish people however, needed to understand the severity
of their actions. Hashem therefore instructed Hosheia to reveal the entire
story, their intended rejection and ultimate acceptance. Hosheia's
prophecy served its purpose well and the Jewish people sensed
Hashem's boundless love for them. Although their actions called for total
rejection Hashem's compassion for them would not allow this. Instead of
rejecting them Hashem actually increased His display of affection towards
them. This undoubtedly evoked their reciprocal response which
ultimately produced their side of their newly gained status of "sons of
Hashem". They previously enjoyed the status of Hashem's people but
after this they would be known as His cherished children.
We find a parallel to the above in this week's sedra which describes the

Haftoras Bamidbar
Jewish nation's encampment. They were previously stationed at the foot

of Mount Sinai for nearly a year. During that time they developed a
special relationship with Hashem receiving His Torah and witnessed
many revelations. This intimate bond, however, was interrupted by their
inexcusable plunge into idolatry. Hashem was enraged by their atrocious
behavior and immediately summoned Moshe Rabbeinu to deliver their
rejection papers. Hashem informed His loyal prophet of His intention and
Moshe Rabbeinu pleaded on their behalf. Moshe subsequently
sensitized the people to their severe wrongdoing and they returned from
their shameful inappropriate path. Hashem accepted their repentance
and reclaimed His nation. But Hashem's compassion extended far
beyond forgiveness and He therefore consented to dwell amongst them
resting His Divine Presence in the Mishkan.
In our sedra we discover that even the Mishkan was insufficient

expression of Hashem's love for His people. He therefore acquiesced in
their request and permitted them to camp around the Holy Ark and
encircle His Divine Presence. This special opportunity created an
incredible feeling of affection, tantamount to embracing Hashem Himself.
Indeed Shlomo Hamelech refers to this unbelievable experience of
intimacy in the following terms, "And His flag was for me an expression of
love". (Shir Hashirim 2:4) Although Hashem initially rejected His people
this did not interfere with His boundless love for them. After rededicated
themselves to Him they deserved all of His warmth and affection, even
the sensation of embracement itself.
We learn from this the unbelievable love Hashem possesses for His
people and that even during moments of rejection Hashem's true affection
for us is never dimished.

Haftoras Naso
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PARSHAS NASO
Shoftim 13:2
This week's haftorah shares with us an incredible perspective on sanctity

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

Eventually Shimshon even succumbed to the persuasion of his Philistine
wife Delila and forfeited all of his sanctity and elevation. How can this
glorious and yet so tragic life be explained and understood and what can
be learned from this perplexing story? (See Derech Bina to Shoftim by
Rabbi Avrohom Shoshana)
We begin with the words of the Midrash (Bamidbar Rabba 10:5) in

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

Haftoras Naso
marrying these women, Shimshon added to his proper motive smaller

degrees of physical attraction to their beauty. True that the overwhelming
percentage of his motivation was proper and pure, nonetheless a silent
factor of physical beauty did accompany his thoughts. Eventually this soft
physical drive overtook Shimshon, and after succumbing to his wife's
seduction, he lost his pure motives which resulted in the forfeiting of all of
his sanctity and greatness.
We now understand the significance of Shimshon's lifelong abstention

and the intended impact of its sanctity on his personal conduct. The
constant state of Nezirus was intended to serve as an anchor for
Shimshon to control and subdue his physical urges and continuously
direct him away from immorality. The comprehensive picture we draw
from the haftorah is the following. Shimshon was designated for sanctity
from the moment of conception until the end of his life. His parents
carefully restricted him from all impurities and raised him in a complete
atmosphere of purity and sanctity grooming him to be proceeded by the
Divine Spirit of Hashem. However, as we painfully discover none of the
above can guarantee one against outside and foreign influences. And
when, along with the purest of motives, one incorporates physical drives
and passions into his crucial decisions of life, he is prone and subject to
plunging deeply into immorality and even open to forfeiting all that life had
in store for him. From this we learn the importance of pure motives and
that any degree of intended personal gratification can undo all the good
we seek to accomplish.

Haftoras Beha'aloscha
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PARSHAS BEHA'ALOSCHA
Zecharya 2:14
This week's haftorah gives us an important insight into our present exile
and final redemption. The prophet Zecharya beholds a vision wherein the
ordained High Priest, Yehoshua was brought to a serious trial regarding
his esteemed position. The prophet says, "And he showed me Yehoshua,
the high priest standing before Hashem's angel and the prosecutor was
standing on the right in order to accuse Yehoshua." (3:1) The reason for
this prosecution is stated shortly thereafter in the following words, "And
Yehoshua was clothed with soiled garments." (3:3) Chazal explain that
these garments refer to the wives of Yehoshua's offsprings. Although
Yehoshua was a very pious man some of his children were influenced by
their foreign environment in Babylonia. They strayed from their prominent
heritage and married women prohibited to them based on their priesthood
status. In light of these offenses Yehoshua's personal status of Kohain
Gadol was under serious consideration.
Suddenly an angel appeared and defended Yehoshua with the following

statement, "Is not Yehoshua an ember rescued from the fire!?" (3:2)
This defense was received so favorably that Yehoshua was cleared from
all accusation and given opportunity to reclaim his lofty position. The
angel continued and said, "Remove the soiled garments from upon
Yehoshua... I removed your sin from you... Dress him with new
garments... And they placed the pure priestly turban on his
head." ( 3:4,5 ) These words refer to Yehoshua's opportunity of rectifying
his children's behavior which he acted upon immediately. He successfully
influenced them to divorce their wives and find more appropriate partners
in life. Once Yehoshua's garments were cleansed he merited to wear the
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priestly garb and return to the position of Kohain Gadol.
What defense did the angel present that produced such immediate
favorable results? After such disgrace to the priesthood, what
outstanding merit did Yehoshua have that secured his lofty destiny.
Radak understands the defense in the following manner. The angel's said
that Yehoshua was an ember rescued from fire. This meant that
Yehoshua previously sacrificed His life for Hashem when thrown into a
fiery furnace. Although Yehoshua was miraculously saved he
demonstrated total self negation, offering his life for Hashem's glory.
Radak explains that individuals of this sort deserve to continuously serve
Hashem and His people. Their outstanding devotion and commitment
should be inculcated in the blood stream of the Jewish people. Yehoshua
deserved to remain Kohain Gadol and continue to be a shining example
to all.
This defense was capable of overriding the serious accusation about

Yehoshua's children. Although his children strayed from the proper path
much hope remained for them. Their father's shining example as an
ember spared from fire could surely inspire them to forsake their immoral
ways. Even these children could someday become devout servants and
attain the lofty levels of a High Priest. They could, with proper direction,
rise above their physical pursuits and emulate their father's pure ways.
We read further that Hashem informed Yehoshua that his children's true
potential allowed them to rise even above the heavenly angels. These
are the results of complete self negation and perfect sacrifice for the sake
of Hashem. Those who merit such experiences function as perfect
shining examples to others who can bring them untold heights.
This lesson is paralleled in this week's parsha. The Jewish people strayed
from the proper path and displayed strong physical and immoral desires.
They complained about their Heavenly manna bread and expressed a
strong urge for onions and garlic. They also complained about the Torah's
restrictive policy against marrying relatives and sought to be freed from
their demanding spiritual lifestyle. Hashem severely responded to this
and smote many thousands of Jewish people. But at that very same
moment, Hashem's instituted a judicial system and appointed seventy
elders to share the judicial burden with Moshe Rabbeinu. At that time
these hand-picked judges experienced an incredible transition. The Torah
states, "And Hashem increased the Divine Spirit which rested upon
Moshe Rabbeinu and placed it upon the seventy elders." (Bamidbar
11:25) Along with their new position, the elders received prophecy and
merited that Hashem's Divine Presence rested upon them.
Rashi quotes Chazal who reveal the secret identity of these elders.
Chazal say, "These were the Jewish policemen in Egypt who were beaten

mercilessly in place of their Jewish brethren." (Rashi ad loc. 11:16)

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

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

overcome every obstacle in their way and therefore met unbelievable
success. Conversely, the spies in Moshe's times were not fully committed
to their mission. This apparently tainted their vision and created their
distorted impression of the land and its inhabitants. (see Yalkut Shimoni 8)
In truth, Eretz Yisroel presented extraordinary challenges to the Jewish

people. Its inhabitants were far from friendly to its intruders and nothing
short of an open miracle could secure the nation's safety. Moshe
Rabbeinu's spies displayed grave concern over this. They observed the
giant's towering stature and took note of their constant preoccupation in
eulogies and funerals. The spies sadly succumbed to their well-grounded
fears and forfeited their privilege of entering the land. Yehoshua's spies
possessed perfect faith and total commitment to their mission . This inner
strength dissuaded them from the influence of their frightening
experiences and assisted them in their perfect fulfillment of their mission
This stark contrast serves as a profound lesson in total faith and trust in
Hashem. From a practical standpoint, Yehoshua's spies stood no chance
and faced guaranteed death. The Jewish nation was camped within
earshot of Eretz Yisroel and this secret mission was bound to be
discovered. Although, the spies disguised themselves as traveling
salesmen it is hard to fathom that such pious men could truly pass as
Canaanites. All they had going for themselves was steadfast faith and
trust in Hashem. They bravely entered the "lion's den" and lodged in
Rachav's inn. Rachav was fondly known throughout the land and enjoyed
warm personal association with all the authorities. The results were no
different than one would predict and the spies were discovered the
moment they entered her inn.
However, with perfect faith in Hashem the events that followed were far
from predictable. Chazal reveal a most startling display of Divine
Providence and inform us that Rachav had recently embraced the Jewish
religion. (see Yalkut Shimoni 9) Hashem had actually directed the spies to
the only Jewish soul in the entire land of Canaan. Their faith proved
rewarding and instead of delivering the spies to the king, Rachav
extended herself in every way to her recently discovered Jewish brethren.
She encouraged them with profound statements of faith and was
ultimately a catalyst to deliver the Promised Land into Jewish hands.
Hashem favorably rewarded her for her heroism and she subsequently
merited to marry Yehoshua himself. Her new life was very fruitful and she
became the mother of many Jewish prophets and priests.
In retrospect, the spies' perfect faith resulted in securing the deliverance

of the land into their Jewish brethren's hands. Instead of immediate death
the spies returned with total confidence that Eretz Yisroel would soon be
theirs. These are some of the unbelievable results of perfect faith. Let it

Haftoras Sh'lach
be the will of Hashem that we continue our strides in faith and

commitment serving as a special merit for us to return to our Homeland in
peace and harmony.

Haftoras Balak
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PARSHAS BALAK
Micha 5:6
This week's haftorah reveals to us Hashem's incredible love for His

people. The prophet Micha opens by comparing the Jewish nation to a
lion amongst the beasts. This refers to the Jewish nation's ultimate status
in the Messianic era wherein there will be no need to turn to other nations
for assistance. They will finally place their full trust in Hashem and
recognize that salvation comes solely from Him. Micha continues the
Messianic theme by describing Hashem's cleansing process whereby all
idolatry and idolatrous cities will be destroyed.
The prophet suddenly shifts gears and summons the Jewish people to a
serious trial. Micha says, "Come and debate before the mountains and
project your voice to the hills. Because Hashem is quarreling with His
people and challenging Israel." Hashem begins the debate and
demands, "My nation, what have I done to you and how have I drained
you?" (6:1-3) The prophet then lists a host of Hashem's favors to His
people. He sent them three great leaders; Moshe, Aharon and Miriam and
even spared the Jewish people from Balak and Bilaam's fiendish plot.
The tone of the debate seems to focus on the Jewish nation's unfairness
to Hashem. Hashem has been so kind to them and, in return, consider
their response. Yet, we find no concluding demand and criticism and
instead we discover soft encouraging words. Micha says, "Man, haven't
you been told what is good and what Hashem expects of you? Engage
yourself in acts of justice, loving kindness and walk modestly with
Him." (6:8) Where is all the fire and brimstone? Why doesn't Hashem
denounce His people for all their wrongdoing? Wasn't this the trial's
original intent?
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Haftoras Balak
Chazal (see Yalkut Shimoni 554) raise these questions and share with us
an enlightening perspective. Rav Shmuel cites three incidents where
Hashem called His people to trial. Each time the nations got wind of the
trial and eagerly awaited its outcome. They envisioned that their long
awaited moment finally arrived and Hashem would undoubtedly destroy
His nation. "After all", they reasoned, "who could possibly stand up to
Hashem's accusations and wrath?" Rav Shmuel continues that when
Hashem sees this response, He immediately converts His powerful
accusation into soft and kind words of blessing. (Yalkut Shimoni 554)
This insight reveals a unique dimension of Hashem's relationship with His
people. Although, in truth Hashem seriously faults His people this
information remains between Hashem and His people. Hashem's love for
them does not permit them to be faulted by others. As far as the nations
concerned, Hashem cherishes His people and rarely finds fault in them.
If the nations are ever privy to Hashem's feelings towards His people they
will only discover favor and grace.
This insight is very helpful in appreciating the full message of this trial.
Alongside Hashem's all encompassing favor of the Jewish exodus, the
picture is completed with one isolated incident. Micha proclaims, "My
nation, remember what Balak the king of Moav advised and how Bilaam
responded. From Shitim to Gilgal (Hashem 's kindness continued) in
order that you should know Hashem's righteousness." (6:5) Why is this
favor isolated and regarded the paradigm of Hashem's kindness towards
His people?
In light of the above insight Micha's message becomes crystal clear. First,
let us search for the hidden lesson of our parsha. Parshas Balak revolves
around Balak and Bilaam's futile attempts to shower curses at the Jewish
nation. Bilaam, the sorcerer persistently directed words of degradation
towards the Jewish people which were miraculously transformed into
praise and blessing. To the untrained eye the scene appears to be
somewhat comical. A wicked man insists on harming the Jewish people
and refuses to accept that Hashem will simply not allow it. However, we
can learn a deeper lesson from this entire experience.
As we carefully examine Bilaam's words we discover their heavy

concentration on the Jewish nation's faults. Each curse reflects a serious
attempt to arouse Hashem's wrath against His people. Bilaam had
contact with the inner dimensions of the world and possessed an
accurate understanding of the Jewish nation's shortcomings. He focused
on these shameful acts and awaited Hashem's harsh response to this
indecent behavior. (see Targum to Bamidbar 24:1 and Kli Yakar 23:1, 14,
24:1) Yet, Hashem was not persuaded in the least bit and responded to
His people instead with warm words of blessing. In fact, Bilaam himself

Haftoras Balak
admitted this disheartening phenomena and profoundly expressed it in his

classical way. He proclaimed to the world, "Hashem does not gaze at
Yaakov's iniquity and does not see Israel's sinful practices." (23:21) His
message was quite clear. Bilaam discovered the hard way that Hashem
was not interested in faulting His people. Although, their relationship with
Him may be full of imperfection it remains, in the eyes of the world
absolutely perfect. Hashem would never think of trading in His people for
anything in the world.
This same dimension is blatantly seen in Hashem's response to Bilaam's

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

Haftoras Balak

Haftoras Pinchas
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PARSHAS PINCHAS
Yirmiyahu 1:1
This week begins a series of haftorah readings which reflect the deep
feelings of the Jewish people during the final months of the year. The
series opens with the moving visions of the prophets depicting the
destruction of the Bais Hamikdash and concludes with a continuous
dialogue between Hashem and His people expressing His strong desire
to reunite with them. Our haftorah displays the prophet Yirmiyahu
somewhat reluctant to accept Hashem's charge as spokesman to the
Jewish nation. Yirmiyahu's concern centered around his youthful age
coupled with his lack of experience in speaking to the entire nation. He
realized the painful nature of the pending catastrophic events threatening
the Jewish people and feared that his prophetic predictions could actually
endanger his life. Hashem responded that He would personally direct
Yirmiyahu and protect him from all opposing forces. Yirmiyahu then
received his first prophecy which was introduced by the following words:
"And Hashem sent His hand and it touched my mouth and Hashem said
to me, 'Behold I've placed My words in your mouth'". These strange words
indicate a uniqueness in the nature of Yirmiyahu's prophecy and reveal
that Yirmiyahu, unlike other prophets, felt compelled by the words of
Hashem placed in his mouth.
In truth, we find that special significance is given to the prophetic status of

Yirmiyahu. Our Chazal (in Yalkut Shimoni 256) take note of the specific
expression the Torah uses when introducing the institution of prophecy. In
Parshas Shoftim (Devorim 18, 15) Moshe says, "Hashem shall establish a
prophet amongst you likened to myself." Hashem says, "I shall place My
words in his mouth and he will convey to the Jewish people everything I
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Haftoras Pinchas
command." Chazal reflect upon the words "likened to myself" used by the
Torah when introducing the status of prophecy. They raise the question
that the Torah itself states that no one ever achieved parallel status of
prophecy to that of Moshe Rabbeinu. What then is meant by the words of
Moshe Rabbeinu "a prophet likened to myself?" Chazal answer that
Yirmiyahu's unique role as a prophet of rebuke was truly parallel to that of
Moshe Rabbeinu. They draw parallel lines between the life's experiences
of Moshe Rabbeinu and those of Yirmiyahu. Each served a full term of
forty years and was totally responsible for the ethical conduct of the entire
nation. In addition, each of them faced serious opposition from their
people for the hard stand they took in defending the name of Hashem.
The Mahri Kra (Yirmiyahu 1:9) adds that even the phraseology used to
describe their prophecy is of the exact same nature. When referring to the
prophecy of Moshe Rabbeinu the Torah states, "And I shall place My
words in his mouth."
This exact expression of "placing My words" is also used regarding the

prophecy of Yirmiyahu. As it says, "Behold I have placed My words in your
mouth." One could question the high priority that Yirmiyahu's prophecy
occupies in the Torah. Why did Moshe Rabbeinu make reference to the
prophet Yirmiyahu at the inception of prophecy and single him out from the
other forty seven leading prophets? What was so significant about
Yirmiyahu's prophecy that made it the prime focus of Moshe Rabbeinu's
discussion? In search for clarification on this point it is worthwhile to
research Moshe Rabbeinu's reflections on the establishment of prophecy. In
Parshas Shoftim Moshe says, "Hashem will establish a prophet in response
to all that you requested from Hashem at Sinai on the day you received the
Torah. You said, 'I can not continue to hear the direct voice of Hashem and I
will no longer perish from seeing this great fire.'" "And Hashem responded,
'I will establish a prophet likened to you and I will place My words in his
mouth.'" (D'vorim 18:16).The Ramban (ad loc.) explains that the Jewish
people requested that the messages of Hashem be transmitted to them
through the words of prophecy. They found it too difficult to hear the Torah
directly from Hashem because of the intensity of Hashem's words. They
therefore accepted upon themselves to follow the messages of all the
authentic prophets regardless of the severe nature of their message. Hashem,
in effect, accepted the Jewish nation's request for prophecy but reserved the
right to speak to them through the prophets at any time and in the strongest
of terms.
The Jewish people, in place of Hashem's intense and direct words, readily
accepted this alternative along with its demanding conditions.
We now have a clear perspective regarding Moshe Rabbeinu's hidden

message to the Jews. Although the Jewish people, during Moshe's era, were
fully willing to listen to his prophecy this was in place of the more intense

Haftoras Pinchas
words of Hashem ringing freshly in their ears. However in later generations

after the Jews would stray far from Hashem this task would become
extremely difficult. The Jewish people would be prone to silencing their
prophets and restricting them from conveying their penetrating and
horrifying messages.
Moshe, therefore, warned them at the outset that their agreement was
eternally binding and that in later years Hashem would send them a prophet
whose words of rebuke would be as piercing as those of Moshe Rabbeinu
himself.
We can now appreciate the opening words of Yirmiyahu in which he

portrayed himself to be compelled by the word of Hashem. It was the
unpleasant role of Yirmiyahu to predict, in the most vivid form, the
destruction of the Bais Hamikdash. These tidings were so penetrating that
the Jewish people reacted to them as they did to the direct words of Hashem.
Yirmiyahu sensed the intensity of his prophetic mission and felt as if
Hashem Himself was speaking through him to the Jewish people. He
therefore felt compelled by these words to deliver them as the clearest
warning possible to the Jews. In this regard Yirmiyahu was truly likened to
Moshe Rabbeinu through whom Hashem delivered His clearest messages to
the people.

Haftoras Matos-Masei
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PARSHAS MATOS-MASEI
Yirmiyahu 2:4
This week's haftorah continues the theme of the three weeks and
introduces the month of Av. The prophet Yirmiyahu reprimands the
Jewish people and reminds them, in the name of Hashem, of all of the
favors they have received over the years. Hashem asks, "What wrong did
your fathers find in Me that distanced them from Me and resulted in their
following the empty practices of idolatry diminishing the Jews to
nothingness? They didn't turn to Hashem who brought them up from
Egypt and led them through the desolate dangerous desert." Hashem
continues, >"And I brought them to the fertile land of Israel to partake of
its fruits and goodness. But they defiled My land and disgraced My
inheritance." (Yirmiyahu 2:5) Hashem faults the Jewish nation for
presently rejecting Him and resorting to the shameful ways of idolatry.
Hashem says, "They forsook Me, the source of the waters of life; to dig
empty cisterns." But the blame wasn't limitted to the common folk, it even
extended to their leaders and prophets. Hashem describes their spiritual
decline in the following terms, "The Kohanim didn't revere Me and the
upholders of Torah didn't publicize My name, the kings rebelled against
Me and the prophets delivered false prophecy." (2: 8) This bleak picture
of the Jewish people was certainly not a comforting one and almost
promised immediate retribution and destruction.
Yet, we discover that Hashem's response to all the above was one of
concern and compassion. Hashem surprisingly responded, "Therefore I
will continue to quarrel with you and even with your grandchildren."
Hashem vowed to send more prophets and continue showing them and
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their descendents the proper path. Although every attempt thus far had
been unsuccessful Hashem remained determined to help His people.
Hashem refused to reject them even after the numerous rejections they
showed him. The present leaders were not loyal to Hashem and didn't
inspire the nation to repent and follow the proper path. Perhaps the next
group of leaders would be more loyal and could successfully leave their
imprint on the Jewish people. Although the Jews had reduced themselves
to the point of emptiness and nothingness Hashem still cared about them
with deep compassion. He wouldn't leave His people until every last
avenue had been exhausted and it had been determined that there was
literally no more hope for them.
This unbelievable degree of compassion is explained in the verses

immediately preceeding this week's haftora. Hashem says, "I remember
you for the kindness of your youth, the love of our initial relationship when
you blindly followed Me in the desert." Even after all the offenses the
Jewish people committed against Him, Hashem still remembered His
initial relationship with His people. Hashem never forgets those precious
years wherein He enjoyed a perfect relationship with His people. Hashem
actually longs for the opportunity of returning to that relationship and will
do virtually anything to restore things to their original perfection. This
explains Hashem's persistance in sending prophets to the Jewish people
attempting to pursuade them to return. In truth, Hashem views the Jewish
people from an entirely different perspective than their present rebellious
state. Hashem sees them through the visions of the past. True, they have
presently gone totally astray but Hashem sees in them their perfect past
as the devout people whose intimate relationship with Him directed them
to follow blindly wherever they were led. Hashem therefore expresses His
sincere desire that the present Jewish nation live up to His perfect vision
of them, the glorious vision of the past. Through this perspective the
Jewish people deserve every last chance they can to return to their
glorious era.
With this insight in mind we can truly appreciate the words of Chazal in
Midrash Tehilim (137) which reveal Hashem's indescribable love and
compassion for His people. The Midrash relates that the Prophet
Yirmiyahu accompanied the Jewish people into their exile until the
Euphraties River, the doorstep of Bablyonia. He then informed them that
he would be leaving and returning to the segment of Jewish people left
behind in the land of Israel. Suddenly there was an outburst of
uncontrollable weeping from the Jewish people who realized that they
were being abandoned by Yirmiyahu. He responded with the following
words, "I testify in the name of Hashem that if this sincere cry would have
transpired moments ago, when we were still in our homeland, the exile
would never have come about," So great is Hashem's love for His people
that even after all the atrocities they committed, rebelling against Hashem

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

Haftoras Devarim - Shabbos Chazon
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PARSHAS DEVORIM - SHABBOS CHAZON
Yeshaya 1:1
This week's haftorah concludes the three week series regarding the
Jewish people's exile and the destruction of their Bais Hamikdash. This
final reading of rebuke goes down in history as the strongest message of
reprimand ever delivered to the Jewish people. The prophet Yeshaya
depicts the moral conduct of the Jews to be the most corrupt and wicked
since the days of Sedom and Gemorah. He declares the Jews worse than
the animals, and says in the name of Hashem, "The ox knows his master
and the donkey his owner's feeding tray but My nation doesn't know and
doesn't even consider Me. Woe guilty people, heavy with sin, evil and
corrupt children who forsook Hashem and disgraced Israel's Holy
One." (1:3,4) Yeshaya continues with harsh words of chastisement, and
says, "Why should you continue to be beaten if you just increase your
straying? From head to toe there is no clear spot, only stabs, bruises and
open wounds. But you have not treated them, not bandaged them or even
softened them." (1:5,6) The prophet indicates that after all the beatings
they have received the Jewish people haven't even made an attempt to
rectify their faults.
Yeshaya then concentrated on the Jewish service in the Bais Hamikdash

and attacked them even on that count. He expressed that Hashem was
displeased with their sacrifices and lacked interest in their service.
Hashem says, "When you come to see Me who asked you to trample on
My courtyard? Don't continue bringing useless offerings; your incense is
disgusting to Me. I cannot tolerate your gatherings on Shabbos and Rosh
Chodesh, and I despise your festivals and celebrations; they're too much
bother for Me." (1:12,13) The Jewish people were going through the
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motions of Judaism but lacked any level of sincerity. They assembled in

the Bais Hamikdash during the holiday seasons but did not dedicate their
efforts to Hashem, rather to themselves. Hashem therefore referred to
those gatherings as theirs rather than His. Even their prayers, their direct
line to Hashem, were being rejected. Yeshaya said in the name of
Hashem, "When you stretch out your hands in supplication I will ignore
you; even when you increase your prayers I won't listen because your
hands are full of blood." (1:15) These last words refer to the increasing
number of murders and crimes that were taking place amongst the
Jewish people, even in the Bais Hamikdash proper. Yeshaya said that
Hashem had literally closed the door on His people and was not
interested in seeing or hearing from them anymore.
Suddenly, we discover a complete change in nature and the prophet

extends the Jewish people an open invitation. Hashem says, "Please go
and reconcile, if your sins are likened to scarlet they will be whitened like
snow and if they are like deep red crimson they will be like white wool. If
you consent and listen then you will eat the goodness of the
land." (1:18,19) This seems to indicate a total reversal of direction.
Moments earlier, the prophet proclaimed that Hashem had absolutely no
interest in His people and despised their trampling on His property.
Hashem was so angry and disgusted with them that He severed all lines
of communication. And now, one passage later Hashem was prepared to
brighten and whiten the Jewish people to the extent of glistening
snowflakes?!
The answer to this perplexing message is found in the insightful words of

Chazal in explanation of a puzzling passage in Shir Hashirim. Shlomo
Hamelech presents the overall status of the Jewish people shortly before
their bitter exile from their homeland. They project themselves to Hashem
in the following manner, "I am asleep but my heart is awake." (Shir
Hashirim 5:2) Rashi (ad loc.) quotes the comment of Chazal in the
Pesikta explaining the Jewish people's response. They said that they fell
into a deep slumber and basically abandoned their service of Hashem but
their heart, Hashem himself would always remains awake. He doesn't
permit them to disappear from the scene and continuously sends them
opportunities to return to Him. He consistently sends His prophets to
awaken His people even from their deep comatized state.
This is the hidden secret of the Jewish people's eternal existence. From
the vantage point of their actions, the Jews at that time fell into a deep
coma and developed the most corrupt and immoral standards
conceivable. They did not demonstrate any inner interest of being with
Hashem or any sincerity regarding their service to Him. But Hashem, the
heart and pulse of the Jewish nation retained His interest in His people.
His love for them is so great that He never gives up on them. And so,

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

Haftoras Va'eschanan - Shabbos Nachamu
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PARSHAS VAESCHANAN - SHABBOS NACHAMU
Yeshaya 40:1
This week's haftorah begins the special series of haftorah portions

relating to our final redemption. In this introductory reading the prophet
Yeshaya delivers Hashem's warm words of comfort to the Jewish people.
After nearly two thousand years of exile the time has finally arrived for the
Jewish nation to return to Hashem and to the Promised Land. The painful
scars of exile, persecution, and rejection by Hashem remain fresh in the
minds of the Jewish people. In addition, they find it difficult to approach
Him after all their defiance and disregard for His will. Hashem therefore
turns to His nation and expresses to them warm words of comfort and
console.
Hashem instructs the prophet Yeshaya, "Speak to the heart of Jerusalem

and call her because her long term has been served and her sin has been
forgiven. She has received a full measure from Hashem for all her
sins." (4:2) The Jewish people find it difficult to accept that Hashem is
truly interested in them. Although, the time for redemption has come they
have not thoroughly cleansed themselves from all of their wrongdoings.
They question, "How can they entertain the lofty ideal of establishing a
perfect relationship with Hashem without having perfected their ways?"
Hashem responds, "Your sins have been erased because you have
suffered an abundant and full measure for them." (ibid.) The Malbim (ad
loc.) explains this to mean that the harsh severity of their sufferings
compensated for their incomplete steps of repentance. The Jewish
people deserve their redemption after enduring and outliving their most
horrifying and tragic experiences with steadfast faith in Hashem.
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During their painful exile they have consistently demonstrated their

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

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

Haftoras Eikev
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PARSHAS EIKEV
Yeshaya 49:14
This week's haftorah continues the theme of comforting the Jewish nation
and presents their strong feelings prior to their redemption. The prophet
Yeshaya captures their concern at that time and quotes their unfortunate
expression of rejection, "Hashem has forsaken me and has forgotten
Zion. (49:14)" The long, dark years of exile have allowed the Jewish
people to sincerely believe that Hashem has abandoned them and will
never return to Zion. There are no indications of redemption in the air and
the rapid spiritual decline in those times does not project preparatory
stages of the glorious era of Mashiach. Therefore, the Jewish people
reluctantly conclude that the master plan has been changed and their
long awaited redemption may never come to fruition.
Surprisingly, Hashem responds and informs the Jewish people that they
are gravely mistaken. The prophet Yeshaya quotes Hashem saying, "Can
a mother ever forget her child, ceasing to have compassion for him?!"
Hashem continues, "Even if she could forget, I will never forget
you!" (49:15) Hashem revealed to His people that His relationship with
them is an inseparable one. He truly cares for them even beyond a
mother's concern for her own child and He is prepared to do everything in
His power to reunite with His children. Hashem adds, "Behold I have
engraved you on My palm; you walls are constantly before Me." (49:16)
Hashem tells His people that, in reality, they remain His constant focus
throughout the day. Hashem awaits their return with such anxiety that He
has affixed them to the palm of His hand and continually views them in
their final stages of redemption. Contrary to the Jewish people's opinion,
Hashem never takes His mind off of them and is anxiously awaiting their
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Haftoras Eikev
return to Him.
The prophet completes the picture and says, "Zion, lift your eyes and
behold all the children returning to you...And you will ask in your heart,
'Who begot me all of these children after having been so lonely and
childless?!'" (49:21) The proportions of the Jewish return will be so
overwhelming that the Jewish people themselves will find it difficult to
fathom their own numbers. And Yeshaya adds a most comforting
dimension and says "The kings of the world will accompany your
children's return and their wives will nurse your babes. They will fall to the
ground out of respect for you and lick the dirt of your feet." (49:43) At the
time of the redemption, the Jewish people will be so highly respected that
the kings of the world will offer to be their servants and will demonstrate
unprecedented signs of reverence. This is Hashem's view of His people,
one that never leaves His mind.
In view of this, Yeshaya shares with the Jewish people the reason why
they have not merited to sense their inseparable relationship with
Hashem. Hashem asks, "Why have I come and no one was there; I called
and no one responded?" (50:2) Hashem indicates that He has extended
Himself on numerous occasions but the Jewish people did not respond
and were not even there. Our Chazal in Mesichta B'rochos (6B) share
with us a penetrating insight regarding this question. They state that when
Hashem brings His presence to a synagogue in anticipation of a quorum
of ten and does not find a minyan present He is immediately angered by
this. Hashem says, "Why have I brought My presence and no quorum
was there for Me!?" (Ibid.) Chazal reveal to us a significant dimension in
our relationship with Hashem. The Gemara (B'rochos 6A) informs us that
when a quorum congregates for the sake of prayer Hashem's presence
comes to greet them and even precedes them. Hashem's interest in being
with His children is so great that He goes out to meet them and awaits
their arrival to His house of worship. However, this relationship should
never be abused and we should never cause Hashem to extend Himself
in vain. If we fail to appreciate our opportunity we will forfeit it and even
bring upon ourselves the wrath of Hashem. If we truly desire a
relationship with Hashem we must do our share in it and certainly be
there when He presents Himself to us.
The prophet continues, "Who amongst you reveres Hashem and listens to
the voice of His servant, but went in darkness without any radiance? He
should trust Hashem and rely upon Him." (50:10) Chazal, (B'rochos 6B)
again, reveal to us an important insight about prayer based on this
passage. They explain that the prophet Yeshaya was denouncing the
individual who failed to attend his daily prayer services due to a pressing
personal appointment. Instead of turning to Hashem with his need and
benefiting from Hashem's radiance, the person passed up the opportunity

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

Haftoras Re'eh
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PARSHAS RE'EH
Yeshaya 54,11
This week's haftorah directs its focus towards Zion and presents her
illustrious future in the time of the Jewish redemption. In the haftorah, we
discover that after all the warm comforting words said to the Jewish
people Zion still refused to be consoled. The prophet Yeshaya directs his
words towards Zion and says in the name of Hashem, "You afflicted,
stormy city who has not been comforted, behold I will lay your floors with
precious stones and set your foundation with sapphire stones." (54:11) In
truth, the Jewish people have already returned to the land of Israel but
Zion remained unconsoled. The thousands of years that Zion lay in ruins
needed to be accounted for. In the past, she had been accustomed to
being the center of the world, the most beautiful sight on earth. But that
wonderful respect, dignity and appreciation was taken away from her and
has been withheld for such an extended period of time. Instead of her
previous splendor and glory she continuously faced shame, degradation
and times of despair. Zion therefore responded to Hashem and requested
compensation and consolation for her long forsaken life.
Hashem granted her request and told Zion that He would restore her
tenfold to her original glory. In addition, Hashem pledged to establish Zion
such a desirable city that even her floors and walls would be constructed
from precious jewels and stones. Her physical beauty will transcend any
existing structure and the city will literally sparkle and glisten. Every
moment spent in Zion will be an unforgettable experience and everyone
will be irresistibly attracted to her splendor and glory.
The prophet adds a special dimension to this glorious era and says, "And
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all of your children will be students of Hashem and much peace will be
amongst them." (54:13) The clarity of Torah knowledge will be so readily
accessible that all of the children of Zion will be regarded students of
Hashem Himself. Chazal in Yalkut Shimoni (Yeshaya 479) expound upon
this verse and reveal that the confusion and diversity amongst the Jewish
people are the result of the present system of learning. Until the era of
Mashiach one must rely upon human beings with their limited intellectual
capacities to transmit the Torah from teacher to student. But in the times
of Mashiach all of the children of Zion will be privileged to study Torah
from the original source, Hashem Himself. The clarity that will result from
such study will produce an indescribable degree of peace and harmony,
everyone following the same perfect path of observance.
The prophet then directs his words to the nations of the world and says,
"All who are thirsty go and drink, even without pay; go and acquire wine
and milk." (55:1) Chazal (Yalkut ad loc.) explain that the water stated here
refers to Torah knowledge and the wine and milk refer to spiritual
sustenance. The Radak develops this and says that the revelations of
Hashem in the time of Mashiach will produce an indescribable thirst for
knowledge. The nations of the world will be so impressed by Hashem's
miracles and revelations that they will flock to Zion to study the word of
Hashem. This will produce the ultimate fulfillment of the prophetic words,
"For from Zion will go forth Torah." Once again Zion will be the center of
Torah for the world. But this time the Torah will be appreciated even by
the nations of the world who will recognize it as the absolute truth. Even
the nations will experience Torah as their true source of life and will
search for it as one searches for his bread and water.
And to complete the picture, Yeshaya foretells, "Behold nations that never
knew you will run and become your servants because the glory of
Hashem shines upon you "(55:5) With this, Zion will finally be consoled.
She has been promised to return to her original splendor. She has been
promised to become the most desirable spot on the face of the earth. Her
students will be privileged to study directly from Hashem. She'll serve as
the center of Torah for the entire world, nations of the world included. And
finally she'll even attract the nations to flock to her and display total
subservience to the glory of Hashem which will permanently rest in her
midst. Her lonely forsaken life is over forever and in its place she will now
enjoy the glorious future of being the most desirable site on earth.
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Haftoras Shoftim
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PARSHAS SHOFTIM
Yeshaya 51:12
This week's haftorah reveals to us another impressive dimension of our

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

was established through the ten commandments wherein Hashem said,
"'I' am your Hashem." This relationship proved, from the Jewish people's
side, to be an imperfect one and after they severely strayed from the
proper path Hashem rejected them and exiled them from Zion. Now that
Hashem requested their return He found it appropriate to double His
relationship and announced, "'I Myself' will console you." In response to
this, the Jewish people readily accept Hashem's offer and will finally
consent to return to Zion.
The indescribable dimensions of Hashem's offer are presented to us at

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

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

Haftoras Ki Seitzei
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PARSHAS KI SEITZEI
Yeshaya 54:1
This week's haftorah reveals Hashem's indescribable love for the Jewish
people. Finally, after their long troublesome exile, the Jewish nation will
be granted permission to return to Eretz Yisroel. Appropriately, we find
the prophet Yeshaya inviting Yerushalayim to rejoice over the ingathering
of her exiles. Yeshaya says, "Rejoice barren city who never expected
such an overwhelming influx within your walls... Broaden your tent area
and extend your annexes without interruption...Because you will break
through on the east and west and your children will inherit the cities of the
nations and settle the desolate areas." The dimensions of the Jewish
return will be so massive that Eretz Yisroel won't be capable of containing
it. The city of Yerushalayim will overflow from her new inhabitants and the
surrounding areas will be rapidly filled to capacity. The entire Judean hills
will be saturated with newly sprouting neighborhoods but the Jewish influx
will continue to grow. The newly arrived Jewish people will reclaim their
possession of the entire land of Israel and settle therein but even these
newly provided quarters will not suffice. The return will be so
encompassing that Zion will truly wonder in bewilderment from where did
all of their people emerge.
But the kindness of Hashem won't end there. The prophet continues to
describe the setting of the future... Yeshaya tells the Jewish people not to
fear or be embarrassed because their shameful past will never be
remembered. Hashem says, "I forsook you for a brief moment and I will
gather you in with great compassion." Hashem continues, "With mild
anger I concealed My countenance from you and with everlasting
kindness I will have mercy upon you." These passages reflect a concern
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Haftoras Ki Seitzei
the Jewish people share over their dark and rebellious past. They hesitate
to return to Hashem because their previous wrongdoings are still fresh in
their minds. They cannot imagine bonding with Hashem in perfect unity,
considering how unfair they were to Him in the past. Hashem responds
that they should not fear or be embarrassed because no trace will remain
of their earlier paths. His goodness will be so encompassing that it will be
virtually impossible to remember or even relate to their earlier
experiences. They will develop such closeness to Hashem that they will
be totally incapable of imagining what it was like without Him. How could
they have ever appreciated life without their constant association and
perfect relationship with Hashem?!
The prophet continues and reveals to us the merit through which the
Jewish people will deserve this unbelievable experience. Yeshaya says in
the name of Hashem, "For the mountains may move and the hills may
sway but My kindness will never leave you and My covenant of peace will
never be swayed." In explanation of these words, our Chazal in Yalkut
Shimoni (477) share with us a beautiful perspective. They explain that the
mountains mentioned here refer to the firm and sound merits of the
Patriarchs and the hills refer to those of the Matriarchs. Although the
Jewish nation continuously draws upon these merits, owing its basic
existence to them, at times, even these merits can not intervene on behalf
of the Jewish people. They have strayed so far from the proper course
that they cease to identify with the ways of the Patriarchs. During such
times, Hashem can not view the Jewish people as children of their
glorious forefathers and these merits can not influence Him regarding His
sinful people. Yeshaya tells us that in those difficult moments we should
cleave to acts of loving kindness. In return, Hashem promises us His
loving kindness in the indescribable proportions mentioned herein.
With this insight of Chazal we can now comprehend the unbelievable era
awaiting the Jewish nation. The Malbim (ad loc.) explains that, by nature,
the virtue of kindness is boundless. Unlike goodness expressed within
compassion or mercy, which is limited to the recipient's worthiness,
kindness is without calculation or computation. In essence, when Hashem
deems it appropriate to shower His kindness upon someone, by definition
it is everlasting and unlimited. This, incidentally is the deeper meaning of
Dovid Hamelech's words in Tehillim, "For His kindness is everlasting."
Therefore, when the Jewish people will finally deserve Hashem's full
expression of kindness, it will be experienced in boundless proportions.
However, the Jewish people must conduct themselves in a very special
manner to qualify for such kindness. Therefore, Yeshaya offers them an
inside tip and advises them to cleave to lovingkindness. At the end of
time, when we will totally commit ourselves to bringing benefit to others,
Hashem will reciprocate in that same manner. If we will provide for others
above and beyond expectation and unsolicited, Hashem will do the same.

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

Haftoras Ki Savo
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PARSHAS KI SAVO
Yeshaya 60:1
This week's haftorah brings us to the final dimensions of the consolation

of the Jewish people. The prophet Yeshaya shares with us a glimpse into
the glorious era of Mashiach and reveals Hashem's indescribable
sensitivity towards His chosen nation. Yeshaya begins, "Rise and project
your light, because the radiance of Hashem shines upon you." (60:1) In
the days of Mashiach, the Jewish people will be privileged to reflect the
light of Hashem unto the nations of the world. Yeshaya continues, "The
nations will walk with your light and the kings to the brilliance of your
radiance. Lift your eyes and see all of them coming to you; your sons will
come from afar and your daughters will be accompanied by the kings of
the world." (60:3-5) The darkness and confusion which continuously
plague society will finally be lifted and the entire world, nations included,
will come to Jerusalem in streams to discover the truths of Hashem and
His Torah. Instead of the all too familiar sight of the Jewish people being
forced into exile the tables will now be turned. Not only will the nations
release the Jewish people and allow them their return to Israel, they will
personally escort the Jewish people back to their homeland. And to
complete the process, the nations will display personal interest in the
Jewish people's traditions and homeland and will flock to Israel in
appreciation for all that the Jewish people represent. The influx will be so
overwhelming that the Jewish people will wonder if they are imagining
these sights or if, in truth, the world has made a full turnabout.
The prophet continues, "Their multitudes of camels will cover your

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

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

Haftoras Netzavim - Vayeilech
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PARSHAS NETZAVIM - VAYEILECH
Yeshaya 61:10
This week's haftorah marks the climax of a seven week series of

reflection on Jewish redemption. In this final presentation Hashem
announces His personal return to the Jewish people. Now that every
other dimension of redemption is in place the time has finally arrived for
Hashem to rest His Divine Presence amongst His people. Eretz Yisroel
has been revived, Yerushalayim has been rebuilt, the exiles have
returned en masse, but the ultimate objective has yet to be seen. In
response to this, the prophet Yeshaya quotes the Jewish people saying,
"I will be gladdened by Hashem, My soul will rejoice over My G-d." (61,10)
Chazal in Yalkut Shimoni (505) view the Jewish people's response to be
specifically related to the return of Hashem to Yerushalayim. The Jewish
people respond to all the magnificent prophecies of their glorious future
and proclaim that their true source of happiness is but one, the return of
Hashem to His beloved people. They sorely long for the privilege of
sensing the presence of Hashem amongst them and feeling the
closeness and love He has for His people. They resolve that they will be
gladdened and happy only through His return to them.
The prophet continues and describes the proportions of this return and
the extent of Hashem's cherished relationship. "No longer will you be
referred to as forsaken because about you it shall be proclaimed, 'My
desire is in you'." (62, 4) Hashem pledges to fully identify with His people
and to display His true desire in them. His relationship with them will be
so encompassing and evident that a newly gained identity will be
conveyed upon the Jewish people, "Hashem's desirable one". But a worry
crosses the minds of the Jewish nation concerning the nature of their
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forthcoming relationship. After all, weren't they previously associated with

Hashem in similar proportions before being rejected by Him? If so, they
reason that although Hashem will truly return to them it will only feel to
them like a remarriage. Their long awaited association will have a
nostalgic air to it and won't bring them the true happiness they seek.
The prophet responds and reveals to them the indescribable proportions

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

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

Haftoras Vayeilech - Shabbos Shuva
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PARSHAS VAYEILECH - SHABBOS SHUVA
Hoshea 14: 2 - 10; Yoel 2: 11-27; Micha 7: 18-20
This week's haftorah quite appropriately focuses on teshuvah -

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

will love them out of generosity." 'This', says Metzudos, indicates
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Hashem's commitment to completely erase their wrong from His mind.

Once they repent with sincerity, their past is non-existent. Furthermore,
Hashem will increase His love for them in proportions that were never
seen before. Although they have no new good track record to show,
Hashem accepts their pledge and responds with perfect faith, showering
them with love.
This mirrors the beautiful words of Rambam regarding one's relationship

with Hashem after repenting. Rambam says, "How great is the merit of
repentance! Yesterday one was separated from Hashem and today, after
repenting, one merits to cleave to the Divine Presence. Today, one does
Mitzvos which are pleasantly and happily accepted and Hashem even
craves for them!" (Hilchos Teshuva 7:7)
However, Rambam adds a significant requirement to the Teshuva

process. In addition to ones regret over sin and his conviction never to
repeat such acts, one must bring Hashem to testify to the sincerity of this
conviction. (Hilchos Teshuva 2:2) Apparently, even the Teshuva process
can have different degrees of commitment but we are required to make
our statement with perfect sincerity. During our confession we must feel -
from the bottom of our heart - that we will not return to our shameful,
sinful ways. The extent of this is reflected through our willingness to look
Hashem "straight in the face" and declare to Him our sincere
commitment. The source of Rambam's words is our haftorah wherein it
states, "Take with you words of repentance and say to Hashem.. we will
never again declare a status of deity to our hands' craftwork." (14:4) Yes,
true repentance includes an affirmative statement directly to Hashem that
we will never return to our sinful ways. (see commentary to Kesef Mishna
to Rambam ibid.) The Jewish people had been involved in serious levels
of idolatry and their repentance included an affirmation said directly to
Hashem that they would never repeat that sin.Meirei in his masterful work
on repentance sensitizes us to the realistic demand this places upon us.
Using the analogy of a beautiful garden now covered by weeds, Meirei
warns us of a potential shortcoming in the Teshuva process. In order to
clear the garden of the weeds, the uneducated gardener removed every
one of them by mowing them down to ground level. For a few weeks his
fields was cured of its problem. However, shortly thereafter, the weeds
began reappearing. Upon consultation he discovered that weed removal
required uprooting the weeds from their source and not merely cutting
away their exposed section. In this same manner one must search deeply
into his heart to determine the source of his wrongdoing. Then, and only
then, can he say with some degree of sincerity that he will do his utmost
to secure that his wrongful actions will never be repeated.
This idea is alluded to by the commentary of Nachmanides in this week's

parsha (Devarim 31:21) In upcoming Parshas Ha'azeinu, the Torah

foretells that the Jewish people will engage themselves in very sinful
practices and Hashem will respond in very serious measures. Eventually
Hashem will redeem His people and bring the world to its perfect state.
Nachmanides questions the nature of such prophecy. Generally, the
Torah predicts that misfortune will follow if the Jewish people act in sinful
ways and blessing if they act in a proper way. We never find the Torah
stating as a fact that the Jewish people will definitely follow a sinful
course. How then can the Torah make this prediction here?
Nachmanides responds with an insightful comment to this week's parsha.

Hashem says, "Because I know what your evil inclination does today
before I bring you into the promised land." (ad loc.) Nachmanides sees in
this passage the answer to his puzzling question. He explains that the
exposure of the Jewish people's imperfect conduct thus far is a clear
indication of their future actions. The inception of the Jewish people is
happening now and all imperfections in their character will inevitably
expose themselves in the future. Although no specific generation will
necessarily fall into sin, sinfulness will inevitably occur at some point. In
essence, an imperfect seed cannot produce a perfect tree.
These ten days of repentance are the incubating period for all our actions
during the year. The basic nature we possess now will inevitably expose
itself throughout the year. Viewing character traits as the root of all our
actions it is imperative that we address these traits and direct them
towards perfection. (see Vilna Gaon on Mishle) If we attack the problem
at its root, we stand a fighting chance to rectify it in the future. Only with
this approach can we readily bring Hashem to testify to our sincerity of
rectifying our sinful ways. When He gazes into our souls He will now see
the purity of intent in them with a sincere commitment to follow a perfect
path.
Such repentance is readily accepted by our merciful Creator and, in

response to this sincere pledge, Hashem erases the past and pleasantly
accepts our service and even craves for it! May we merit to attain this
level of sincerity which ultimately yielding Hashem's desire and interest in
all of our service.

Know Your Haftorahs
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Haftoras Parshas Shekalim
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PARSHAS Shekalim
Kings II, 12
This week's haftorah, read in conjunction with Parshas Sh'kalim, deals

with the collection of funds for the Bais Hamikdash. Before King
Yehoash's reign, the Bais Hamikdash was seriously neglected and much
repair work was necessary to restore it to its original splendor. When the
righteous King Yehoash came into power he immediately instructed the
kohanim to collect the nescessary funds. After their unsuccessful attempt
in achieving this goal he personally spearheaded the collection and
received an overwhelming response.
The reason for this terrible neglect is explained in Divrei Hayomim (2:23)
wherein the wicked Queen Atalya and her sons are blamed for the
deteriorated condition of the Bais Hamikdash. The royal family severely
mistreated the holiest structure in the world by carelessly roaming inside
it, bringing much damage to its interior walls and structure. Although the
Jewish people consistently donated funds to repair the Bais Hamikdash
the wicked sovereign repeatedly misappropriated them. Instead of using
them for the Bais Hamikdash she channeled them to further her
idolatrous practices. After the pious Yehoash came to power he
removed idolatry from the royal family and faithfully applied the collected
funds to their intended usage. After many years of neglect the Bais
Hamikdash was finally restored to its previous glory.
The pattern in this haftorah is reminiscent of the Jewish people's

formative stages as a nation. This week's maftir reading alludes to the
Jewish people's comeback after abusing their financial resources,
resulting in their most shameful plunge in history. (see Daas Z'kainim
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S'hmos 30:13). Moments before the Jewish people miraculously left

Egypt Hashem rewarded them with abundant wealth. Hashem effected a
change of heart in the ruthless Egyptian slave drivers and they
generously showered the Jewish people with gifts and wealth. However,
the Jewish people did not properly appreciate Hashem's unbelievable
favor and became influenced by their newly gained wealth and power.
During very trying and desperate moments their newly gained sense of
control heavily influenced them. Instead of turning to Hashem for
assistance they applied their wealth and golden ornaments towards
securing their own destiny and produced the Golden Calf. Hashem
severely responded to this grave offense and the Jewish people sincerely
repented to Hashem. Hashem then granted them opportunity to rectify
their sin by inviting them to participate in the erection of the Mishkan.
They learned their lesson well and generously applied their money to a
most appropriate cause, the construction of Hashem's magnificent
sanctuary. Hashem recognized their new approach to wealth and its
potential good and deemed them worthy of His Divine Presence for the
next thousand years. The reading of Parshas Sh'kalim and its
accompanying haftorah are a most befitting introduction to our month of
Adar. We read in Megillas Esther (3:9), that the wicked Haman offered
the king an impressive ten thousand silver blocks in attampt to purchase
the Jewish people from the wicked King Achashveirosh. Haman
intended to use his wealth to influence the king to grant him permission to
destroy the entire Jewish nation. However, Chazal teach us that Haman's
efforts were preempted by the the Jewish people's annual donation during
the month of Adar to the Bais Hamikdash. By no coincidence, Hashem
instructed the Jewish people to annually donate this exact sum -ten
thousand silver blocks - to His treasury for sacrifices in the Bais
Hamikdash. Hashem said, "Let the Jewish nation's sacrificial donation of
ten thousand blocks preempt Haman's attempt to influence the king with
his ten thousand blocks" (see Mesichta Megilla 13b).
The meaning of this seems to be that the Jewish people's annual

donation demonstrated their proper understanding of wealth and its
power. They allocated their wealth to the most worthy of causes and
eagerly donated annually - without fail - ten thousand blocks of silver to
Hashem and the Bais Hamikdash. This perfect approach to wealth and
its positive values protected them from Haman's financial influence on the
king. The Jewish people understood the true value of wealth and were not
personally influenced by its potential ills. Therefore, they were not subject
to Haman's financial influence and his powerful seductive approach to the
king could not determine their fate. Eventually, the king would and did
see through Haman's madness for power and all Haman's power and
financial influence were of no avail.
This is the lesson of Parshas Sh'kalim and with this thought we usher in

the month of Adar. Parshas Sh'kalim reminds us of the significant effect

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

Haftoras Zachor
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PARSHAS ZACHOR
Shmuel I 15:2
This week's haftorah, read in conjunction with Parshas Zachor, relates to

Hashem's charge to Shaul Hamelech to destroy the entire nation of
Amalek. The time had finally arrived to repay our archenemy, in full, for all
the torture and indignation he brought unto us. Shaul Hamelech
successfully fulfilled his command, for the most part, and annihilated the
nation of Amalek save one soul, the Amalekite King, Agag. Shaul also
destroyed almost all the animals but acquiesced in the Jewish nation's
request and spared choice sheep for sacrificial purposes. The prophet
Shmuel was immediately summoned to reprimand Shaul and inform him
of the severity of his failings. Shmuel told him that this offense would cost
him the kingdom and that his successor had already been chosen.
Shmuel proceeded and summoned Agag to be executed in a most

gruesome way. But Shmuel's response came after Agag had remained
alive for one complete day. The Talmud teaches us that the Amalekite
king managed to take full advantage of Shaul's error. In a most
unpredictable set of events Agag utilized his last hours of life in attempt to
procure the nation of Amalek. His attempt proved quite successful and,
against all odds, the entire nation of Amalek was reborn. A reversal of
such proportions suggests that it was now the master plan of Hashem for
Amalek to remain. Although only moments earlier Hashem decreed
Amalek's total destruction this privilege could no longer be granted the
Jewish people. Their recent error warranted that Amalek, the father of
anti-Semitism, must continue to exist.
In order to appreciate this development it is important to discover
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Haftoras Zachor
Hashem's purpose for Amalek and what benefit, if any, he brings to

mankind. For this, we refer to the Jewish people's initial encounter with
Amalek and the strategy used in defeating him. The Torah states, "And
when Moshe raised his hand the Jewish people overpowered Amalek and
when Moshe lowered his hand Amalek overpowered the Jews." (Shmos
17:11) From these words it seems that the success and defeat of the
Jewish people depended heavily on the position of Moshe Rabbeinu's
hand?! The Mishna in Tractate Rosh Hashana (chapter 3) raises this
problem and answers that Moshe Rabbeinu's hand served as a vehicle
and gauge for the Jewish people's devotion.
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Haftoras Parshas Parah
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PARSHAS PARAH
Yechezkel 36:16
This week's haftorah which we read in conjunction with Parshas Parah,

predicts the Jewish people's ultimate state of spiritual purity. The prophet
Yechezkel addresses the Jewish nation and says in the name of Hashem,
"I will sprinkle pure waters upon you and you will be cleansed from all
your impurities and repulsiveness." (36:25) These words refer to our final
stages of purification wherein we will be totally cleansed from sin.
Yechezkel compares this purification to a purification process from
spiritual uncleanliness. Careful analysis of this will reveal a significant
dimension of this purity. Instead of comparing this purification to the
traditional immersion process the prophet compares it to the waters of the
red heifer. This particular procedure was reserved for one who came in
contact with a corpse. Such contact transmitted severe ritual
uncleanliness which required a unique purification process for its removal.
This particular comparison suggests a corollary between one's
association with sin and association with death. Apparently, our spiritual
state of purity from sin is likened to the ritual state of purity from death.
In order to appreciate this similarity it is necessary to examine the unique

nature of the red heifer service. In this week's maftir portion we read
about the sacrificial service of the red heifer and its unique details and
regulations. This sacrifice was limited to a perfectly red cow which had
never worn a yoke. Unlike all sacrifices the slaughtering of the heifer took
place outside the walls of the Bais Hamikdash. The blood was not offered
on the Temple alter but instead on Mount Olives facing the Temple. The
entire heifer was burned and the ashes were mixed with spring water
yielding the ritual mixture. This mixture was then sprinkled on all who
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came in contact with a corpse and ritual purity was achieved. Our Chazal
(see Rashi to Bamidbar 19:2 II) comment on the unusual nature of this
sacrifice and reveal that it atoned for the sin of the golden calf. The
redness of the cow reflected the redness of sin and the lack of yoke
represented the Jewish people's lack of recognition of Hashem's
sovereignty. The sacrifice itself was repeated whenever a new supply of
ashes was necessary indicating the necessity for constant atonement
from this grave sin.
The above insight reveals that purification from death can only be
achieved through atonement for the sin of the golden calf. It stands to
reason therefore that ritual impurity generated by death is directly related
to the spiritual impurity caused by the golden calf. Apparently the spiritual
impact of this sin was so powerful that it created an ongoing effect on the
ritual purity status of every Jew. This intriguing phenomenon can be
understood through the profound words of Chazal in Mesichta Avoda
Zara (5a). The Talmud teaches us that when the Jewish people received
the Torah at Har Sinai they were released from the curse of mortality and
became eternal beings. Their superhuman commitment and love for
Hashem was so intense that it actually transformed their physical being
into a semi spiritual one. During those elevated days, their bodies
corresponded with their spiritual drives and contributed to their perfect
service of Hashem. Even the cravings and urges of the body translated
into perfect spiritual pursuits which elevated the Jewish people beyond
our human comprehension.
However, as the Talmud informs us, this experience was unfortunately

short-lived. After forty days of this semi-spiritual state the Jewish people
succumbed to fear and anxiety. They reacted to their erroneous
perception that their illustrious leader, Moshe Rabbeinu would never
return and desperately sought a new lifeline to Hashem. This
unwarranted panic unfortunately developed into the shameful sin of the
golden calf. Through this plunge they weakened their association to
Hashem and thus returned to their original physical state. In retrospect, it
was the grave sin of the golden calf which returned the curse of mortality
to the Jewish people. From this point onward they would always remain
in a physical state and bear the shame of their sin.
We now return to the ritual sprinkling process and to the sacrifice of the
red heifer. The Sefer Hachinuch (Mitzva 263) shares with us why
association with death produces ritual uncleanliness. He explains that
when one passes away and his soul leaves the body nothing remains
behind besides a physical shell. Now, barren of any trace of spirituality
the body reflects the image of vanity. It now represents all one's earthly
urges and cravings and identifies with all his sinful practices of life.

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

Haftoras Parshas HaChodesh
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PARSHAS HACHODESH
Yechezkel 45:16
This week's haftorah which we read in conjunction with Parshas

Hachodesh portrays the upcoming month of Nissan in a brilliant light. It
begins with an elaborate description of the special sacrifices which will
introduce the Messianic era. The prophet Yechezkel focuses on the
dedication of the third Bais Hamikdash and says, "On the first day of the
first month (Nissan) take a perfect bullock and purify the Bais
Hamikdash." (45:18) The Radak (ad loc.) notes that the Jewish nation will
return to Eretz Yisroel long before this. During that time most of the
construction of the Bais Hamikdash will be completed leaving only final
stages for the month of Nissan. Radak suggests that the inaugural
services will begin seven days prior to the month of Nissan and will
conclude on Rosh Chodesh itself. He offers with this an interpretation to
the classic saying of Chazal "In Nissan we were redeemed and in Nissan
we are destined to be redeemed" These words, in his opinion, refer to the
events of our Haftorah wherein we are informed that the service in the
Bais Hamikdash will begin in the month of Nissan.
As we follow these dates closely we discover a striking similarity between

the dedication of the final Bais Hamikdash and of the Mishkan.
Historically speaking, each of them revolves around the month of Nissan.
In fact as we have discovered, they are both completed on the exact
same date, Rosh Chodesh Nissan. But this specific date reveals a more
meaningful dimension to these dedications. The month of Nissan, as we
know, has special significance to the Jewish people; it marks our
redemption from Egyptian bondage. In truth, this redemption process
began on the first day of Nissan. Because, as we discover in this week's
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Maftir reading, Hashem began preparing the Jewish people for their
redemption on Rosh Chodesh Nissan. All of this indicates a direct
corollary between the Jewish people's redemption and the erection of the
Sanctuary and the final Bais Hamikdash. Rosh Chodesh Nissan, the date
which introduced our redemption and afterwards our service in the
Mishkan will ultimately introduce the service of the final Bais Hamikdash.
In search for an understanding of this we refer to Nachmanides' insightful

overview to Sefer Shmos. In essence, the Sefer of Shmos spans the
Jewish people's exile and redemption. It begins with the descent of
Yaakov and his household to Egypt and concludes with the exodus of our
entire nation. Yet, almost half of the sefer is devoted to the intricacies of
the Sanctuary, something seemingly unrelated to redemption!
Nachmanides explains that the Jewish redemption extended far beyond
the physical boundaries of Egypt. Before they left the land of Israel,
Yaakov and his sons enjoyed a close relationship with Hashem. The
devotion of the Patriarchs had produced such an intense level of sanctity
that Hashem's presence was commonplace amongst them. However with
their descent to Egypt this experience faded away and, to some degree,
distance developed between themselves and Hashem. Over the
hundreds of years in Egypt this distance grew and they eventually lost all
association with Him. Nachmanides explains that even after their
liberation from Egyptian bondage scars of exile remained deeply
imprinted on them. Having left Egypt, they began rebuilding their
relationship with Hashem and prepared for a long journey homeward to
Him. Finally, with the erection of the Sanctuary they reached their ultimate
destiny and reunited with Hashem. The Sanctuary created a tangible
experience of Hashem's presence amongst them, the clearest indication
of His reunification with them. With this final development, the Jewish
people's redemption was complete. They now returned to the status of
the Patriarchs, and were totally bound to their Creator. All scars of their
exile disappeared and they could now, enjoy the closest relationship with
their beloved, Hashem.
This perspective is best reflected in the words of Chazal in P'sikta Rabsi.

Our Chazal inform us that, in reality, all the segments of the Sanctuary
were already completed in the month of Kislev. However, Hashem waited
until Nissan which is called "the month of the Patriarchs", for the erection
and inauguration of the Mishkan. With the insight of Nachmanides we can
appreciate the message of this P'sikta. As stated, the erection of the
Sanctuary represented the completion of our Jewish redemption, their
reunification with Hashem. In fact, this unification was so intense that it
was tantamount to the glorious relationship of the Patriarchs and
Hashem. In essence this present Jewish status reflected that of the
Patriarchs in whose merit this relationship had been reinstated. It was
therefore only proper to wait until Nissan for the dedication of the

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

thereby meriting the final and total destruction of Amalek and his followers.

Haftoras Shabbos HaGadol
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SHABBOS HAGADOL
Malachi 3:4
This week's haftorah, read in conjunction with Shabbos Hagadol, depicts

theJewish scene moments before the advent of Mashiach. Malachi, the
lastprophet before our first exile, shares with us the prevalent
conversationsduring the final moments of our final exile. The masses of
our peoplewill reflect upon the generation's unprecedented affluence and
concludethat Torah observance is a wasted exercise. Their argument will
be,"What material gain has ever come from observing His
commandments orwalking the downtrodden path for His sake? We
constantly praise theagnostics and the wicked who met much success
and yet, escaped the wrath ofAbove." (3:14, 15) The impressive financial
success of so manyunaffiliated Jews will suggest an indifference on the
side of Hashem,almost to the extent of condoning their inexcusable
behavior.
What will be the response of the righteous? The prophet continues,

"Thenthe G-d fearing people will speak amongst themselves and Hashem
willhearken, listen and preserve the comments of those who revere Him
andrespect His name." (3:16) During those dark moments G-d fearing
peoplewill be scarce. However, those who will endure and persevere,
despite thefierce influences of exile, will remain steadfast in their faith.
Theywill gather and strengthen one another sharing their true
perspectives onlife. They do not seek tangible benefits from life and
certainly do notexpect a reward in this finite world (see Malbim to 3:16)
Their serviceis based on reverence and respect rather than reward or
material gain. Tothem, the absence of fame or financial success will not
present seriouschallenge to their commitment. Instead, they will patiently
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Haftoras Shabbos HaGadol
await the era of redemption wherein the glory of Hashem will become
revealed to all.
Our Chazal in Yalkut Shimoni (591) explain this unwavering faith with
thefollowing parable. The queen was once confronted by a maidservant in
themidst of a dark night. The latter argued that she was more attractive
than the queen herself! The queen responded calmly, "Say all you wish
now because tomorrow in the light of day the truth will be revealed." In
thesame vein righteous people, during our dark exile, find themselves at
aserious disadvantage. In the absence of Hashem's clear revelations
anything can be presented and said. Allusions can easily be construed
that promise eternal bliss for those who walk the unethical and immoral
path.It requires men of great character and commitment to rise above
public opinion and speak the truth. Their response to this senseless talk
is,"The truth is around the corner." "Soon Mashiach will arrive and the
clear revelations of Hashem will tell the real story." Regarding these
devout,the prophet says, "And for you who fear Hashem a gracious and
healing sunwill shine upon you." (3:20) Those who firmly awaited the light
ofredemption will merit its light, the brilliant radiance of Hashem. Thelight
of day will finally arrive and those clear perspectives of therighteous will
become self evident truths.
In truth, these very same discussions took place in Egypt and served as
anessential factor in the preservation of our people. The Midrash Rabba
(Shmos 5:18) reveals to us that the Jewish people observed Shabbos
longbefore they were commanded. In defense of his people, Moshe
Rabbeinuapproached Pharaoh and insisted on a day of rest. After being
granted hisrequest, Moshe conveniently dedicated the seventh day of the
week for thispurpose. The Midrash adds that the Jewish people
effectively utilized thisday to study scrolls of redemption. In the midst of
heavy persecutionthe Jews maintained their faith in Hashem. Although no
trace of Hashemcould be seen they remained devoted to Him. They didn't
question Hashem'slack of involvement and were not influenced by the
darkness of their exile.Although their wicked taskmasters enjoyed a
comfortable life this couldnot seduce the Jewish people into straying from
Hashem. They, too,gathered together and encouraged each other with
the truths of Hashem.They understood that daylight would eventually
arrive and, in the radianceof Hashem, the truth would become self
evident. In this merit they didexperience those long awaited results.
Eventually, Hashem did shine Hislight upon them as it says, "For the
Jewish people there was light intheir settlement." (Shmos 10:23) May we
merit to experience this lightspeedily in our days.
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Haftoras Erev Rosh Chodesh
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EREV ROSH CHODESH
SHMUEL I, 20:18
This week we read a special Haftora portion in light of the fact that this
Shabbos is Erev Rosh Chodesh. This particular segment deals with the
heartbreaking separation of Yonason from his dearest and most beloved
friend Dovid and Dovid's secret escape from the threatening wrath of
Shaul Hamelech. Shaul, then acting as king over Israel, had the mistaken
impression that Dovid was a threat to his reign and viewed him as a rebel
who deserved, according to Torah law, to be executed . Yonasan the
king's son, maintained an entirely different outlook on the matter and
idolized Dovid's accomplishments to the point of yearning for Dovid to
assume the mantle of leadership over Israel. These diametrically
opposing views finally came to a head when the king publicly denounced
his son for his disgraceful attitude. Yonasan read his father's message
efficiently and secretly informed Dovid to flee for his life. After an
emotional scene of departure Yonasan sent Dovid away in peace and
reinstated their vow that nothing would ever separate the two families
from each other.
The timely reading of this particular segment and the occurrence of its
events around Rosh Chodesh suggest a corrolary between the reign of
Dovid Hamelech and Rosh Chodesh. Indeed we find many customs
related to the new moon that reinforce this association. Our Chazal in
Sanhedrin 42a instituted that we recite a blessing over the new moon
each month. The nature of this Mitzvah is to recognize the orbit of the
moon and its exact and affixed progression and digression beginning
from a small crescent, extending to a full moon and then decreasing and
disappearing. Yet, in the midst of the recital we say with excitement,
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"Dovid, King over Israel is alive and enduring". This peculiar practice
suggests that the moon and King Dovid's reign have much in common.
Chazal (Pesikta Rabasi 15) tell us that in actuality King Dovid's reign was
patterned exactly according to the moon. The moon comes to its fullest
appearance on the fifteenth day, and then begins its gradual decline until
it totally disappears . Once the moon is completely out of sight it then
begins its gradual reappearance. Chazal explain that the reign of the
House of Dovid resembled the appearance and disappearance of the
moon. Likened to the moon, the glory of Israel's reign slowly began to
appear in the time of Avrohom Avinu and developed to its fullest maturity
fifteen generations later in the era of Shlomo Hamelech, Dovid's son.
From that point onwards the monarchy, like the moon, began its gradual
descent until its total disappearance fifteen kings later during the era of
Tzidkiyahu Hamelech. The Maharsha (Sanhedrin 38a) develops this
thought and cites that even within the actual dynasty of King Dovid there
were thirty figureheads. In fact, the household of Dovid enjoyed fifteen
kings until its downfall during the reign of Tzidkiyahu Hamelech. But even
after that point there existed a structure of rulership from the House of
Dovid for many generations later. The Midrash concludes that when the
reign of Dovid will totally disappear the time will be ripe for the gradual
appearance of Moshiach.
We conclude the prayers over the new moon with a special request that
Hashem restore the moon to its perfect brilliance and then we recite the
following passage "And the Jewish People will seek Hashem and their
King Dovid". Once again we discover King Dovid as an integral part of our
Rosh Chodesh service. Our Chazal ( see Rashi Breishis 1:15 ) teach us
that the moon was originally created with the same brilliance as that of
the sun. However, the light of the moon was decreased and will remain
that way until the era of Moshiach. In this prayer the brilliance of the moon
is likened to the glorious reign of Dovid Hamelech. We entreat Hashem to
restore the moon to its original brilliance and likewise to restore the reign
of Dovid Hamelech to its original splendor. The insightful words of the
Maharsha are quoted in completion of this thought that the numerical
value of the above cited phrase "Dovid, King over Israel..." equals the
exact value of the words "Rosh Chodesh".
We can now appreciate the lesson of this week's haftorah and its
encouraging theme. From the view of an outsider the events of the
haftorah are terribly disheartening. Dovid had continuously demonstrated
remarkable strengths and leadership qualities throughout his faithful
years serving as Shaul Hamelech's general. Although Yonasan had been
destined to be Shaul's successor, Dovid's superb qualities convinced
even Yonasan to step aside and allow Dovid to rise to power. Now,
because of King Shaul's grave misunderstanding all must be forfeited and
Dovid's glorious career must come to an abrupt end. Yet, Yonasan

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

Haftoras Shabbos Rosh Chodesh
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SHABBOS ROSH CHODESH
Yeshaya 66
This week's haftorah, read in conjunction with Shabbos Rosh Chodesh,

reveals to us a secret dimension of this significant date. In fact, as we will
discover, Rosh Chodesh possesses the potential of assuming a greater
personality than ever seen before. Its heightened effect will be so
powerful that it will be likened to the impact of one of our three Yomim
Tovim.
The prophet opens the haftorah with a fiery message regarding the
privilege of sacrifice in the Bais Hamikdash. Yeshaya declares in the
name of Hashem, "The heavens are My throne and the earth is My
footstool. What home can you build for Me and what is an appropriate site
for My Divine Presence?" The Radak explains that Hashem was rejecting
the notion of His requiring an earthly abode wherein to reside. Even the
span of the universe barely serves as a throne whereupon Hashem rests,
how much more so our small Bais Hamikdash. But the purpose of His
earthly abode is in order for us to experience His Divine presence. And it
is in this uplifting environment that we offer sacrifices to Hashem and
commit ourselves to fulfilling His will.
Yeshaya continues and expresses Hashem's view of the Jewish people's

sacrifices at that time. Hashem says, "One who slaughters the ox is
likened to smiting a man; he who sacrifices the sheep is akin to slashing a
dog's neck; a meal offering is like swine's blood.....(66:3) The Radak
explains Hashem's disturbance and informs us of the attitude of those
times. The people would heavily engage in sin and then appear in the
Bais Hamikdash to offer their sacrificial atonement. However, this uplifting
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experience was short-lived and they would return home and revert to their
sinful ways. Hashem responded and rejected their sacrifices because the
main facet of the sacrifice was missing, the resolve to elevate oneself.
From Hashem's perspective, a sacrifice without an accompanying
commitment was nothing more than an act of slashing a useful animal.
The prophet continues and notes the stark contrast between the above
mentioned and the humble and low spirited people. Hashem says, "But to
this I gaze, to the humble and low spirited and to the one who trembles
over My word." (66:2) These humble people do not need the experience
of the Bais Hamikdash. They sense the Divine Presence wherever they
are and respond with proper reverence and humility. Unlike the first group
who limits Hashem's presence to the walls of the Bais Hamikdash, the
second views the earth as Hashem's footstool and reacts accordingly. In
fact we are told earlier by Yeshaya that they are actually an abode for His
presence as is stated, "So says Hashem, "I rest in the exalted and
sanctified spheres and amongst the downtrodden and low spirited
ones.'" (57: 15)
In a certain sense we resemble the first group when relating to our Rosh
Chodesh experience. Rosh Chodesh is a unique holiday because its
entire festivity consists of a special Rosh Chodesh sacrifice. There are no
specific acts of Mitzva related to Rosh Chodesh and there is no halachic
restriction from productive activity. However, the first day of the month
provides the opportunity for introspect. After our serious contemplation
over the previous month's achievements we welcome the opportunity of a
fresh start. We offer a sacrifice in atonement for the past and prepare
ourselves for the challenges of the new month. Unfortunately this new
opportunity is met with trepidation and is always accompanied by mixed
feelings of joy and remorse. Because each Rosh Chodesh we realize how
far we have strayed during the previous month and we look towards the
next month to be an improvement over the past.
This is the limited status of our present Rosh Chodesh. However, as we

will soon learn, a greater dimension of Rosh Chodesh was intended to be
and will eventually become a reality. The Tur in Orach Chaim (417)
quotes the Pirkei D'R'Eliezer which reveals that Rosh Chodesh was
actually intended to be a full scale Yom Tov. The Tur quotes his brother
R' Yehuda who explains that the three Yomim Tovim correspond to our
three patriarchs and that the twelve days of Rosh Chodesh were intended
to correspond to the twelve tribes. This link reveals that each Rosh
Chodesh truly has a unique aspect to itself and that one of the Biblical
tribes' remarkable qualities is available to us each month. However, as
the Tur explains, due to an unfortunate error of the Jewish people this
opportunity has been, to a large degree, withheld from us.

But in the era of Mashiach this error will be rectified and the experience of
Rosh Chodesh will actually reach its intended capacity. Yeshaya reflects
upon this and says at the close of our haftorah, "And it will be that from
month to month. . . . all will come and prostrate themselves before
Hashem." (66: 23) The Psikta Rabbsi (1:3) explains that in the days of
Mashiach we will have the privilege of uniting with Hashem every Rosh
Chodesh. All Jewish people will come to the Bais Hamikdash each month
and experience His Divine Presence. During the illustrious era of
Mashiach sin will no longer exist and Rosh Chodesh will be viewed
exclusively as an opportunity for elevation. Each month will provide us its
respective quality and opportunity which we will celebrate through the
Rosh Chodesh festivities. The sacrifice of Rosh Chodesh will reflect our
great joy over being with Hashem and will no longer contain any aspect of
remorse or sin. In those days, the experience of His Divine Presence in
the Bais Hamikdash will be perpetuated throughout the month and the
entire period will become one uplifting experience.
This, according to the Maharit Algazi is the meaning of our Mussaf

section wherein we state, "When they would offer sacrifices of favor and
goats as sin offerings .... May you establish a new altar in Zion .... and we
will offer goats with favor." With these words we are acknowledging the
fact that the goats which had previously served as sin offerings will now
become expressions of elevation. Without the need to reflect upon our
shortcomings of the previous month, Rosh Chodesh will be greeted with
total happiness, and we will welcome with great joy the uplifting spiritual
opportunity of each respective month.

Haftoras Shabbos Shuva
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SHABBOS SHUVA
Hoshea 14:2-10; Yoel 2:11-27; Micha 7:18-20
This week's haftorah quite appropriately focuses on teshuvah -

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

will love them out of generosity." 'This', says Metzudos, indicates
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Hashem's commitment to completely erase their wrong from His mind.

Once they repent with sincerity, their past is non-existent. Furthermore,
Hashem will increase His love for them in proportions that were never
seen before. Although they have no new good track record to show,
Hashem accepts their pledge and responds with perfect faith, showering
them with love.
This mirrors the beautiful words of Rambam regarding one's relationship

with Hashem after repenting. Rambam says, "How great is the merit of
repentance! Yesterday one was separated from Hashem and today, after
repenting, one merits to cleave to the Divine Presence. Today, one does
Mitzvos which are pleasantly and happily accepted and Hashem even
craves for them!" (Hilchos Teshuva 7:7)
However, Rambam adds a significant requirement to the Teshuva

process. Inaddition to ones regret over sin and his conviction never to
repeat suchacts, one must bring Hashem to testify to the sincerity of this
conviction.(Hilchos Teshuva 2:2) Apparently, even the Teshuva process
can have different degrees of commitment but we are required to make
our statement with perfect sincerity. During our confession we must feel -
from the bottom of our heart - that we will not return to our shameful,
sinful ways.The extent of this is reflected through our willingness to look
Hashem"straight in the face" and declare to Him our sincere commitment.
The source of Rambam's words is our haftorah wherein it states, "Take
with you words of repentance and say to Hashem.. we will never again
declare a status of deity to our hands' craftwork." (14:4) Yes, true
repentance includes an affirmative statement directly to Hashem that we
will never return to our sinful ways. (see commentary to Kesef Mishna to
Rambam ibid.) The Jewish people had been involved in serious levels of
idolatry and their repentance included an affirmation said directly to
Hashem that they would never repeat that sin.
Meirei in his masterful work on repentance sensitizes us to the realistic

demand this places upon us. Using the analogy of a beautiful garden now
covered by weeds, Meirei warns us of a potential shortcoming in the
Teshuva process. In order to clear the garden of the weeds, the
uneducated gardener removed every one of them by mowing them down
to ground level. For a few weeks his fields was cured of its problem.
However, shortly thereafter, the weeds began reappearing. Upon
consultation he discovered that weed removal required uprooting the
weeds from their source and not merely cutting away their exposed
section. In this same manner one must search deeply into his heart to
determine the source of his wrong doing. Then, and only then, can he say
with some degree of sincerity that he will do his utmost to secure that his
wrongful actions will never be repeated.

This idea is alluded to by the commentary of Nachmanides in this week's

parsha (Devarim 31:21) In upcoming Parshas Ha'azeinu, the Torah
foretells that the Jewish people will engage themselves in very sinful
practices and Hashem will respond in very serious measures. Eventually
Hashem will redeem His people and bring the world to its perfect state.
Nachmanides questions the nature of such prophecy. Generally, the
Torah predicts that misfortune will follow if the Jewish people act in sinful
ways and blessing if they act in a proper way. We never find the Torah
stating as a fact that the Jewish people will definitely follow a sinful
course. How then can the Torah make this prediction here?
Nachmanides responds with an insightful comment to this week's parsha.

Hashem says, "Because I know what your evil inclination does today
before I bring you into the promised land." (ad loc.) Nachmanides sees in
this passage the answer to his puzzling question. He explains that the
exposure of the Jewish people's imperfect conduct thus far is a clear
indication of their future actions. The inception of the Jewish people is
happening now and all imperfections in their character will inevitably
expose themselves in the future. Although no specific generation will
necessarily fall into sin, sinfulness will inevitably occur at some point. In
essence, an imperfect seed cannot produce a perfect tree.
These ten days of repentance are the incubating period for all our actions
during the year. The basic nature we possess now will inevitably expose
itself throughout the year. Viewing character traits as the root of all our
actions it is imperative that we address these traits and direct them
towards perfection. (see Vilna Gaon on Mishle) If we attack the problem
at its root, we stand a fighting chance to rectify it in the future. Only with
this approach can we readily bring Hashem to testify to our sincerity of
rectifying our sinful ways. When He gazes into our souls He will now see
the purity of intent in them with a sincere commitment to follow a perfect
path.
Such repentance is readily accepted by our merciful Creator and, in

response to this sincere pledge, Hashem erases the past and pleasantly
accepts our service and even craves for it! May we merit to attain this
level of sincerity which ultimately yielding Hashem's desire and interest in
all of our service.

Haftoras Shabbos Chanukah I
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SHABBOS CHANUKAH I
Zechariah 2:14
This week's haftorah, read in conjunction with Shabbos Chanukah reveals

to us a hidden dimension of Hashem's compassionate ways. The prophet
Zechariah predicts the rebuilding of the Bais Hamikdash and says,
"Rejoice and be happy daughter of Zion for behold I am coming and I will
dwell in your midst," says Hashem. This prophecy refers to the rebuilding
of the second Temple which is finally becoming a reality after seventy
dark years of exile. In fact, early construction had once begun but, due to
the slander to the government by our own Jewish brethren all
construction came to a halt. The result of this was that Jews fell into total
despair and forfeited all hope of experiencing Hashem's return. Suddenly,
as if out of oblivion, the prophet Zechariah came and announced the
immediate plans for the rebuilding of the Bais Hamikdash.
The prophet continues and reveals a private discussion between Hashem

and the prosecuting angel. It revolved around Yehoshua, the high priest,
who had been previously designated to served in the new Bais
Hamikdash. Hashem said, "Is he not an ember spared from the fire? The
prophet continues "And Yehoshua was wearing soiled garments and
standing before the angel. And the angel responded, "Remove the soiled
garments from upon Yehoshua...and they placed the turban upon his
head.' " This dialogue shows to us that the future Kohain Gadol was held
seriously at fault for his actions. Our Chazal explain that Yehoshua was
being judged for his failure to involve himself in the lives of his children.
They married wives forbidden to them according to the laws of the
priesthood and their father Yehoshua failed to interfere in their marriages.
Hashem defended Yehoshua and argued that he deserved special
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consideration being that he was an ember spared from the fire. Yehoshua
received a second chance and immediately influenced his children to
terminate their inappropriate relationships. Hashem responded to this and
restored Yehoshua to the prestigious position of priesthood. x
The above incident reveals a special characteristic of Hashem's

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

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

Kollel Toiras Chesed Skokie - Know Your Haftorahs

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Know Your Haftorahs

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KNOW YOUR HAFTORAHS

http://www.skokiekollel.org/haftorah/ (1 de 2)10/03/2008 12:00:46 p.m.

Know Your Haftorahs

Yeshaya 42:5 - 43:10

We introduce the year's Haftora reading with a penetrating message

Concurring with the Torah's opening thought the prophet Yeshaya

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Following this pattern of creation Hashem designated a specific area of

http://www.skokiekollel.org/haftorah/bereishis.html (2 de 5)10/03/2008 10:50:39 a.m.

We now understand that the basic truth of creation, "Breishis Bara",

Yeshaya continues, "I established you a covenant of people to enlighten

http://www.skokiekollel.org/haftorah/bereishis.html (3 de 5)10/03/2008 10:50:39 a.m.

Yeshaya adds another dimension to our lesson and states in Hashem's

May we merit in our difficult traumatic era to serve our Creator

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Know Your Haftorahs

In order to appreciate this association, let us analyze Noach's role during

http://www.skokiekollel.org/haftorah/noach.html (1 de 3)10/03/2008 10:52:12 a.m.

Upon reentry, Noach immediately approached Hashem through sacrificial

http://www.skokiekollel.org/haftorah/noach.html (2 de 3)10/03/2008 10:52:12 a.m.

This insight reveals to us the hidden message of Chazal and profoundly

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

Know Your Haftorahs

PARSHAS LECH LECHA

This week's haftorah teaches us never to despair. The prophet Yeshaya

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This moving dialogue reveals the hidden secret of the patriarch

This response gives us a significant perspective regarding Hashem's

This remarkable development of Avrohom Avinu serves as perfect

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

Know Your Haftorahs

This week's Haftorah reveals to us an incredible dimension of faith and its

It is most astounding to follow the behavior of this Shunamite lady in the

http://www.skokiekollel.org/haftorah/vayera.html (1 de 3)10/03/2008 10:56:45 a.m.

seriousness of her situation.

This entire episode reveals her indescribable strength of character rooted

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Know Your Haftorahs

PARSHAS CHAYEI SARAH

This week's haftorah teaches us an important lesson regarding divine

http://www.skokiekollel.org/haftorah/chayeisarah.html (1 de 3)10/03/2008 10:57:14 a.m.

This insight reveals to us a significant perspective regarding divine

This lesson repeats itself when Eliezer encountered Yitzchok's future

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this match was heavenly ordained, Besual, Rivka's father properly

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

Know Your Haftorahs

Malachi 1:1 - 2:7

The prophet Malachi reprimanded them for their inexcusable behavior

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Parenthetically, Malachi draws special attention to the stark contrast

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We the Jewish people follow the footsteps of our forefather Yaakov,

In truth this difference in approach finds its expression in our attitude

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Know Your Haftorahs

Hoshea 12:13 - 14:10

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had designated an area outside Yerushalayim known as the Milo to serve

Our Chazal (Yalkut Shimoni, 196) reveal to us an important insight

This imbalance played itself out on a broader scope and Yeravam