Friday's Parsha Tidbits - Parshas Bo

The following is a brief summary of some of thoughts said over by R' Frand on the parsha last evening. [As we are visiting family in California and the shiur was 6 PM PDT, it is being blogged on Friday]. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

In Makas Choshech, the Torah records that Hashem said to Moshe (Shemos 10:21) נְטֵ֤ה יָֽדְךָ֙ עַל־הַשָּׁמַ֔יִם וִ֥יהִי ח֖שֶׁךְ עַל־אֶ֣רֶץ מִצְרָ֑יִם וְיָמֵ֖שׁ חֽשֶׁךְ. The Sefer Milchemes Yehuda notes that there is an anomaly between Choshech and all the other Makkos. By the other plagues, there is a warning from Moshe, whereas in this Makah, there was no warning - Moshe was just told to put out his staff. The Michemes Yehuda explains that this Makah was a warning, as if to say to Pharaoh - you are just not getting it - you are blind. Don't you see what is happening to your country? If you won't notice it, Hashem says, I will make you blind.

R' Frand quoted a well known expression - there are none as blind as those who will not see. This was emblematic of Pharaoh. He had been beaten to a pulp and his country was falling apart, and he did not get it, because he was blind to it. 

The Milchemes Yehuda quotes a Pasuk in Tehillim 105:28 - שָׁ֣לַֽח חֹ֖שֶׁךְ וַיַּֽחֲשִׁ֑ךְ וְלֹֽא־מָ֜ר֗וּ אֶת־דְּבָרֽוֹ - He sent darkness and it darkened, and they did not disobey His word. The Medrash explains - Hashem said to the angels, the Egyptians were worthy of the Makah of Choshech and the angels agreed. During some of the plagues, the angels objected, but when it came to Choshech, they did not object, since this was a warning to Pharaoh.

The Milchemes Yehuda quoted another Medrash which states that the Choshech was a thick as a dinar coin, meaning that the darkness was tangible. The Milchemes Yehuda explains that the use of the image of a dinar was meant to symbolize that people become blinded by money (as well as other Ta'avaos). 

R' Frand said a second vort related to the pasuk in Shemos 10:6 which states that after Moshe warned Pharaoh about Makkas Arbeh - "וַיִּ֥פֶן וַיֵּצֵ֖א מֵעִ֥ם פַּרְעֹֽה" - that Moshe turned and left. The Ramban explains that the people were already scared after the prior Makkos and that once Moshe told them that what was left over from the prior plagues would be eaten by the Arbeh, Moshe left to give them time to process this and to give the people time to do Teshuva. The Ramban explains that Moshe was correct, as the Torah states in the next pasuk that the people said to Pharaoh - הֲטֶ֣רֶם תֵּדַ֔ע כִּ֥י אָֽבְדָ֖ה מִצְרָֽיִם? 

R' Frand quoted R' Simcha Zissel Brody in the Sefer Sam Derech, who asked why Moshe did not stick around as he could see that the people were having doubts? He answers that there is something innate to humans, where they say to themselves - you can't tell me that I am wrong. People need time for self contemplation and Moshe understood this basic concept of psychology. In fact, had Moshe stayed, they may have just said - we don't need to listen to you.

R' Brody said that by weddings, the second Beracha is Yozer HaAdam. But why is this said at a wedding, as opposed to when a child is born, or at a bris, or even a Bar Mitzva? Because a man cannot function without the aid of a wife, as she will make him whole. Why is this? Because people don't like to advice from outsiders, which puts a person in a difficult position, as a person wont see or admit his faults. So Hashem created the institution of marriage - she is not you and she is not an outsider. R' Frand said that his wife does not appreciate when he says this, but a man needs his wife to tell him when he is being an idiot. A man is complete in this sense as he gains the assistance of someone who can tell him - this is not a good idea (and even occasionally she makes mistakes and you can let her know, but never tell her that she is being an idiot, says R' Frand)

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Thursday's Parsha Tidbits - Parshas Va'era

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

After the plague of עָרֹֽב, Pharaoh calls Moshe & Aharon and tells them that he is ready to allow the Jews to sacrifice to Hashem, albeit only in Egpyt (Shemos 8:21). Moshe then responds to Pharaoh in the next pasuk - וַיֹּ֣אמֶר משֶׁ֗ה לֹ֤א נָכוֹן֙ לַֽעֲשׂ֣וֹת כֵּ֔ן כִּ֚י תּֽוֹעֲבַ֣ת מִצְרַ֔יִם נִזְבַּ֖ח לַֽיהֹוָ֣ה אֱלֹהֵ֑ינוּ הֵ֣ן נִזְבַּ֞ח אֶת־תּֽוֹעֲבַ֥ת מִצְרַ֛יִם לְעֵֽינֵיהֶ֖ם וְלֹ֥א יִסְקְלֻֽנוּ.

R' Frand asked - how is it that Moshe was concerned about the Jews being stoned by the Egyptians for offering this sacrifice? Wouldn't Hashem have protected the Jews? In fact it almost seems like an affront to Hashem to even make this statement!

R' Frand enhanced his question by quoting R' Paam who cited a pasuk in Ezra, where Ezra HaSofer says that he called a fast because he is embarrassed to ask the king for help in protection from the army. After all, we have Hashem to protect us. So why is Moshe worried about the Egyptians attacking them, when Hashem can protect them.

R' Frand quoted the Chassam Sofer who explained that Moshe was not worried that the people would attack them. Instead, Moshe's concern was that it was לֹ֤א נָכוֹן֙ - its not right to do it in front of people, as its not Menschlich. Moshe's response to Pharaoh was - you have us pegged wrong, as we don't do this in front of people and make them feel bad.

R' Frand quoted a story about R' Paam's father who was the Rav of a city in Lithuania. While he ate gebrokts, he would only do so privately as he had members of the community who were Chassidim and did not eat that. Meanwhile, the prior Rav would show a bowl of Matza balls in the main thoroughfare. But R' Paam's father did not want people to feel bad. The lesson is respect others and don't make them feel bad.

R' Frand said a second vort from the Chassam Sofer as quoted in the Sefer Arzei HaParsha. The vort related to the pasuk in Shemos 6:13 - וַיְדַבֵּ֣ר יְהֹוָה֘ אֶל־משֶׁ֣ה וְאֶל־אַֽהֲרֹן֒ וַיְצַוֵּם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם.

R' Frand noted that this is the pasuk which precedes the Makkos. Rashi explains that Hashem was telling Moshe & Aharon to be patient with the Jewish people during this time and to show respect to Pharaoh when they dealt with him.

R' Frand asked - why is it that they are receiving the instruction to show respect now? They had already visited with Pharaoh and spoke with him previously! Additionally the pasuk implies that because they were treat Pharaoh with respect, it would allow them to take the Jews out of Egypt. But what is the connection?

The Chassam Sofer explains that embarrassment can atone for one's sins. And this is the easiest form of atonement, rather than suffer physical or financial injury. Hashem was telling them, if you don't show respect and you embarrass him, I won't be able to bring down these punishments on him. Don't let your emotions control you, treat him with respect so that I am able to punish him.

R' Frand connected this with a story about a couple who had problems conceiving and were childless after 20 years of marriage. They went to R' Chaim Kanievsky and after listening, he told them that perhaps that was what was meant to be. They went back and asked for an Eitza and he said - get a beracha from someone who was publicly embarrassed and did not answer back.

At some point later they were at a Bar Mitzva where a woman was publicly humiliated by someone calling her a thief in connection with an apartment. The woman had been taken to a Din Torah and prevailed, yet here she was being called a thief at a Bar Miztva. The couple ran over to her and said - please don't answer back. She complied and they asked her for a Beracha of being able to have children. She gave them the Beracha and after 21 years of marriage they had a child.

R' Frand remarked that he has told that story several times, but he has a proof to it from Chumash. In Parsha Vayeitzei, Rachel asks Leah for the Duda'im that her son had brought her. In response, Leah says to Rachel in Bereishis 30:15 - הַֽמְעַט֙ קַחְתֵּ֣ךְ אֶת־אִישִׁ֔י וְלָקַ֕חַת גַּ֥ם אֶת־דּֽוּדָאֵ֖י בְּנִ֑י. 

Rachel could have answered back - your husband? He was mine and was supposed to marry me first, but our father switched us. And, in order to prevent you from being humiliated - I gave you the signs that Ya'akov had taught me. So how can you say I took your husband?

But Rachel did not say anything...and eight pesukim later she gave birth to Yosef.

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Thursday's Parsha Tidbits - Parshas Shemos

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

In Shemos 2:23, the Torah states וַיָּ֨מָת֙ מֶ֣לֶךְ מִצְרַ֔יִם וַיֵּאָֽנְח֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל מִן־הָֽעֲבֹדָ֖ה וַיִּזְעָ֑קוּ. The pasuk seems a bit illogical as the death of Pharaoh would seem to be something that the Jews should have celebrated and not mourned. Rashi explains that Pharaoh did not die, instead he was afflicted with Tzara'as which is equivalent to death. In order to treat his condition, Pharaoh killed the Jewish children and bathed in their blood.

R' Frand quoted R' Eliyahu Mizrachi, who asked - how does Rashi's explanation answer the question of why Pharaoh's death, or Tzara'as condition caused the Jews to cry out from the work? If anything, it gives another reason for their cries - the death of their children!

R' Frand quoted R' Kaminetsky in Emes L'Ya'akov, who cites the Targum Yonasan's explanation that the blood that Pharaoh bathed in was not just from Jewish children - it was specifically the blood of their first born. How was their blood different than any other child? The answer was that it was not - but Pharaoh's rationale for bathing in specifically their blood reveals the answer to all the questions.

R' Kaminetsky explains that Pharaoh knew that the Bechorim would be tasked with performing the Avodah (before they were replaced by the Kohanim). He specifically selected the Bechorim so that there would not be a group to do the Avodah. And if there was no Avodah, there would be no Tefillah and no hope. Pharaoh's diabolical plan to liquidate the Bechorim in order to prevent the Avodah was what the people cried out from and why the pasuk states  וַיֵּאָֽנְח֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל מִן־הָֽעֲבֹדָ֖ה .

R' Frand said a second vort on Moshe's killing of the Egyptian. The Torah states in Shemos 2:12 וַיִּ֤פֶן כֹּה֙ וָכֹ֔ה וַיַּ֖רְא כִּ֣י אֵ֣ין אִ֑ישׁ. Rashi explains that Moshe saw that there would be no progeny from the man who would convert to Judaism and the Meforshim explain he used the Shem HaMeforash to kill the man.

The Rambam explains that a Nocri who kills would be subject to Misa, but only B'ydei Shamayim and not by a Beis Din, even if they are controlling the land. The Brisker Rav asks - why is the lack of progeny a reason that he could be killed - if he was worthy of the death penalty, what difference does it make?

He answered that if a person is punished B'ydei Shamayim, they first look to see if he has any potential offspring worth saving. And since Moshe killed by using the Shem HaMeforashm it would only work if there was no future offspring.

R' Frand closed the vort by telling a story about a young man who had gotten married at some point in Lakewood [R' Frand was unclear of how many years ago]. At the wedding, his non frum grandfather wanted to speak. They were hesitant but allowed him to do so. The grandfather told a story that there was a city in Europe where there was a boy who was a trouble maker. Once, the boy out a goat in the Aron Kodesh and when they opened it to take out the Torah, the goat jumped out. They investigated and realized it was the trouble maker. The boy's Rebbi then insisted that they expel him from Yeshiva.

In response, the boy asked to take the Rebbi to a Din Torah, which was promptly convened. The boy admitted at the Din Torah that he had been wrong and asked that he not be expelled. He argued that this was the only Yeshiva in the town and if he was expelled he would leave Judaism and marry out. They agreed, and he was not expelled.

The grandfather said - I am that boy and because I was not expelled, my grandson the Chosson, is learning in Lakewood.

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Thursday's Parsha Tidbits - Parshas Vayechi

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

In Bereishis 48:24 Ya'akov says to Yosef - וַֽאֲנִ֞י נָתַ֧תִּי לְךָ֛ שְׁכֶ֥ם אַחַ֖ד עַל־אַחֶ֑יךָ אֲשֶׁ֤ר לָקַ֨חְתִּי֙ מִיַּ֣ד הָֽאֱמֹרִ֔י בְּחַרְבִּ֖י וּבְקַשְׁתִּֽי. Rashi explains that this was a recognition of Yosef's act of being involved in the burial of Ya'akov. Since Yosef was arranging for the burial in Israel, Ya'akov gave him an extra portion - land in Shechem where Yosef would one day be buried. 

But in discussing the gift, Ya'akov makes a curious statement that he took the land from the Amorites בְּחַרְבִּ֖י וּבְקַשְׁתִּֽי. This raises many questions, since Ya'akov did not capture Shechem - Shimon and Levi did when they avenged Dina. Ya'akov was not involved and did not even know about it until after the fact!

R' Frand quoted the Gemara in Bava Basra 123 which partially answers the question, as it explains that words בְּחַרְבִּ֖י וּבְקַשְׁתִּֽי as meaning with prayer and request to Hashem. Onkelos makes a similar translation of the words as well.

But while the explanation does somewhat answer the question of how Ya'akov could have said that he conquered the land with his sword and bow when he was not involved in the battle. But it also creates another issue - how could Ya'akov have prayed and requested when he did not even know about the war?

R' Frand quoted the Sefer Arzei HaParsha which explains that Ya'akov was not davening specifically for success in the battle, he was constantly davening for his children. He made reference to question asked to R' Chaim Kanievsky about how to succeed in raising children? R' Chaim answered that 50% is davening for the children. A similarly themed question was asked to R' Wolbe as to why there is no Beracha in Shemoneh Esreh for success of one's children. He answered that we only daven Shemoneh Esreh three times a day. That's fine for requests for Parnassah, but not enough for davening for the success of one's children.

Thus when Ya'akov said that he took the land בְּחַרְבִּ֖י וּבְקַשְׁתִּֽי he was referring to his constant state of davening and requesting success for his children.

R' Frand also mentioned a story involving the mother of the Chofetz Chaim. Someone asked her how she was Zoche to have a son like the Chofetz Chaim? She answered that when she got married, her mother gave her a siddur and told her to use it to daven for her children. And so she did from the moment she got married.

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Thursday's Parsha Tidbits - Parshas Vayigash

As Rabbi Frand had a family wedding he did not give a live Parsha shiur. However, R' Frand did post a pre-recorded Parsha vort on OU Torah. This week's vort can be found at https://outorah.org/p/242470, but I have attempted to reproduce the vort to the best of my ability in this post. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to the maggid shiur.

As part of Yosef's great "reveal" to his brothers, he utilized language quoted in Bereishis 45:8 which Rabbi Frand called "beautiful" stating - וְעַתָּ֗ה לֹֽא־אַתֶּ֞ם שְׁלַחְתֶּ֤ם אֹתִי֙ הֵ֔נָּה כִּ֖י הָֽאֱלֹהִ֑ים וַיְשִׂימֵ֨נִי לְאָ֜ב לְפַרְעֹ֗ה וּלְאָדוֹן֙ לְכָל־בֵּית֔וֹ וּמשֵׁ֖ל בְּכָל־אֶ֥רֶץ מִצְרָֽיִם: - You did not send me here, Hashem has put me here and I am an Av to Pharaoh and am in charge of his house and am ruling all of Egypt.

How could Yosef had said that he was ruling all of Egypt? R' Frand recalled when Ronald Reagan was shot and his VP said at a press conference after "I am in charge here." People recoiled when they heard that!

R' Frand noted that when the brothers came to Ya'akov to tell him about Yosef's role in Egypt, they don't mention any of these titles and simply said in Bereishis 45:26 -  ע֚וֹד יוֹסֵ֣ף חַ֔י וְכִי־ה֥וּא משֵׁ֖ל בְּכָל־אֶ֣רֶץ מִצְרָ֑יִם. Ya'akov was unable to accept this and did not believe them, until he saw the wagons that Yosef sent.

R' Frand said that every person who has ever written a sefer on Chumash has written on this pasuk. R' Frand quoted the Chassam Sofer who explains that the reason that Ya'akov was not told of the various titles, because he was not interested in that. He just wanted to know if his son was still Jewish and had not become part of the fabric of Egypt. So the brothers only needed to tell him - Yosef is the Moshel over Egypt and Egypt is not Moshel over him.

R' Frand quoted the Dayan of Manchester who told a Mashal about a family which had one son in England. They sent him to school and he moved to Australia to start a career. The family wanted to know what was happening with him and he would call every Friday and they would ask how he was doing. The family eventually said that they wanted to visit him and he demurred, saying that it was a long trip and they were old, he would come to them.  The parents eventually realized that he was embarrassed about how he lived and he did not want them to see it.

R' Frand said - this is what gave Ya'akov strength and allowed him to accept that all was OK with Yosef. He sent the wagons so that Ya'akov could come and visit him, demonstrating that he had kept his Judaism when he lived in Egypt. 

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Thursday's Parsha Tidbits - Parshas Vayeshev

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

The first vort R' Frand said this evening was related to Yosef following his father's instruction to look for his brothers. The Torah states in Bereishis 17:14 that Yosef left מֵעֵ֣מֶק חֶבְר֔וֹן - which the Mefarshim explain that it was from Hashem's deep plan. 

Yosef then finds "a man" whom Rashi explains is actually an angel. The Torah states in 17:15 -  וַיִּשְׁאָלֵ֧הוּ הָאִ֛ישׁ לֵאמֹ֖ר מַה־תְּבַקֵּֽשׁ. R' Frand quoted the Kotsker who states that the angel was telling Yosef - you are about to an embark on an incredible journey - you will be thrown in a pit by your brothers, sold many times and arrive in Egypt where you will be a slave. There you will be wrongly accused and then thrown in a pit again, but you will eventually emerge as the second in command. Throughout your journey, always keep in mind - מַה־תְּבַקֵּֽשׁ - remember what you are looking for and what you need.

R' Frand also quoted the Ramban who notes that the Torah goes to great lengths to discuss Yosef's quest to find his brothers. Given how hard it was to find them (R' Frand equated it to looking for ranchers in Montana), why didn't he just come back to his father and say - I could not find them? The answer is that he was showing Kavod for his father and continuing to seek out his brothers. This quest to find them and the inability to do so easily was a recognition that Hashem had a plan for how this would happen and all the Hishtadlus would not change that as רַבּ֣וֹת מַחֲשָׁב֣וֹת בְּלֶב־אִ֑ישׁ וַעֲצַ֥ת יְ֜הוָ֗ה הִ֣יא תָקֽוּם.

R' Frand related that the Chazon Ish had said that if he knew that Holocaust was on the horizon, he would have davened for it not to happen. But Hashem hid it and no one knew that Hashem's plan was that six million Jews would be killed.

R' Frand's final vort related to Reuven who was not present when the brothers sold Yosef. When Reuven returned to the pit which he had convinced the brother to throw Yosef in, Yosef was gone and Reuven was beside himself. Rashi explains that Reuven was not there when Yosef was sold - either because it was his turn to assist his father, or because he had been busy with trying to atone for switching the beds.

R' Frand asked - why is it that this was the moment that Reuven was busy trying to do Teshuva? He answered that Reuven had an epiphany when he convinced the brothers not to kill Yosef. He had told them - think about what it would do to Ya'akov is Yosef was killed! And then he realized that his desire to honor his mother by switching the beds had caused his father anguish. This was what caused him to embark on a course of Teshuva.

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