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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Thursday's Parsha Tidbits - Parshas Vayishlach

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.

R' Frand's first vort related to the pasuk in Bereishis 32:5 wherein Ya'akov instructs his messengers to tell Esav  כֹּ֤ה אָמַר֙ עַבְדְּךָ֣ יַֽעֲקֹ֔ב עִם־לָבָ֣ן גַּ֔רְתִּי. Rashi famously has two interpretations of Ya'akov's message. The first is that Ya'akov is telling Esav - even though I received the berachos they did not come to fulfilment. The second interpretation was that Ya'akov was telling Esav, even though I lived with Lavan, I kept the Torah and did not learn from Lavan's evil ways.

R' Frand quoted R' Ruderman who asked - isn't Rashi's statement that Ya'akov was telling Esav that he kept the Torah and did not learn from Esav, a redundancy? Of course, if he kept the Torah he did not learn from Lavan's ways? R' Ruderman explained that Ya'akov was saying that I kept the Torah and did not live as a Naval B'Rshus HaTorah. R' Frand remarked that there are people who go to shul three times a day and learn Torah, but they will pursue permissible pleasures to an extreme, spending extravagantly on epicurean adventures and other worldly pleasures.

R' Frand next quoted the Chofetz Chaim who explained that Ya'akov was lamenting to Esav that even though he lived with Lavan, he did not learn from him. Ya'akov observed that Lavan pursued his evil deeds with passion and excitement. Ya'akov lamented that he had not learned from Esav how to become as passionate in doing mitzvos.

R' Frand gave several examples of this, including the people who used to sit outside Target from 9 PM on Thanksgiving, waiting for the store to open at 5 AM so that they could get the limited quantity flat screen TVs. R' Frand remarked that there is nothing that he would wait on line over night with no bathrooms in the middle of November, in order to acquire.

R' Frand also mentioned that he once spoke to his dry cleaner on black Friday and asked him how his Thanksgiving was. The man told him that he had watched every single football game. R' Frand was amazed as the man was a recent immigrant who five years prior probably did not know the shape of a football, but had now spent nine hours watching football on Thanksgiving.

R' Frand connected this with a story involving R' Gifter. He had traveled to Mexico City to collect for the Telshe Yeshiva and had been attempting to collect from a man, but had difficulty finding him at home. After much effort he was able to meet him at work at a very early hour. He asked the man how he found time for his family and the man responded in Yiddish - you have to "live in the business." R' Gifter returned to the yeshiva and told the bochurim in a shmooze that they need to "live in Torah" like he "lived in the business."

R' Frand closed his remarks with a story he had received by email from an Aryeh Gross earlier that afternoon. It related to a story in a secular Israeli newspaper. A Kollel member had bought an apartment from a non-religious woman who was selling it on behalf of her deceased brother. The Kollel member had some work done on the apartment, and during the work the contractor located 150,000 NIS in 200 NIS bills, hidden in a wall of the apartment. The Kollel member asked his Posek, a Rav Silman, whether the money could be deemed abandoned under the principal of Yiush, or if he must return the money. He was told to return the money and he did.

When he gave the money to the woman, she cried and asked - why don't we read these kinds of stories about frum people in the newspaper? Meanwhile R' Silman blessed the Kollel member with children who are Bnei Torah and Shomer Mitzvos and success in his life.

R' Frand observed that there is so much that the frum do, between Zaka and Bikur Cholim, yet the press in Israel is like the press in the United States - the right can do nothing correct in the press.

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Thursday's Parsha Tidbits - Parshas Vayeitzei

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 28:14, the Torah states וְהָיָ֤ה זַרְעֲךָ֙ כַּֽעֲפַ֣ר הָאָ֔רֶץ וּפָֽרַצְתָּ֛ יָ֥מָּה וָקֵ֖דְמָה וְצָפֹ֣נָה וָנֶ֑גְבָּה וְנִבְרְכ֥וּ בְךָ֛ כָּל־מִשְׁפְּחֹ֥ת הָֽאֲדָמָ֖ה וּבְזַרְעֶֽךָ. R' Frand asked - why is Ya'akov being told that his children will be like dust? Elsewhere there is a promise that they will be like the stars in the sky. And while stars are beautiful, dust is just that. Dust is trampled on and certainly not glamorous.

R' Frand quoted the Rambam in Igeres Teiman who cites this pasuk and explains that while the Jews will be oppressed, the Jews will survive and the oppressors will disappear. He explains that even though today the Jews may be trampled as people step on the dust and dirt, the Jews will win. Because in the end, the dust and dirt covers the person when he is buried.

R' Frand linked this to a Tosfos in Berachos, which links this to the tefillah Elokai Nitzor, which states that our souls should K'Afar L'Kol Tihiyeh. Tosfos explains that dirt lasts forever, so too we want out offspring to be forever like the pasuk in the parsha.

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Thursday's Parsha Tidbits - Parshas Toldos

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.

R' Frand's first vort focused on the question - why do we call Esav "Edom" and his descendants by the same term, simply because he asked for soup which he called "Edom." If Ya'akov had been making pizza and Esav had asked for pizza, would he and his descendants have been called pizza?

R' Frand answered by quoting R' Hutner who explained the difference between Jews and Akum. A Jew will focus on self improvement and understand the totality of the circumstances. But Esav, although aware of the fact that Ya'akov was making this food because their father Yitzchak was in mourning for their grandfather Avraham, was solely thinking about his stomach. He did not care that his father was mourning or that his grandfather died, he just wanted the red stew. And so he became known as Edom.

The second vort related to a Medrash HaGadol which added a post script to the story. The Medrash relates that after Ya'akov traded the Bechorah for the soup, Esav called a town meeting and invited everyone to hear about the trade. He loudly proclaimed that he had obtained Ya'akov's food and drank his wine, in exchange for the Bechorah. He proceeded to laud the transaction and how he had hoodwinked Ya'akov in the deal. In so doing he cemented his rationalization that he had done the right thing.

R' Frand said that this was emblematic of Esav's view of himself as infallible and without fault. He quoted the Ba'al HaTurim who notes that the Gematria of Esav is Shalom - showing that he was always at peace with this actions. Meanwhile, Ya'akov is similar to Akuv (meaning bent or crooked) because he was constantly bent over and examining whether he had done the right thing.

R' Frand's third vort related to the pasuk in Bereishis 27:33 - וַיֶּֽחֱרַ֨ד יִצְחָ֣ק חֲרָדָה֘ גְּדֹלָ֣ה עַד־מְאֹד֒. He quoted the Medrash Tanchuma, which observes that a person does not have חֲרָדָה֘ גְּדֹלָ֣ה unless he had previously had a lower level of fear. The Medrash explains that Yitzchak had a previous fright at the Akeidah when the heavens opened up as his father was about to sacrifice him and he saw the Merkavah.

But why would the realization in this week's parsha cause greater fear?

R' Frand first quoted R' Ya'akov Breish (sp?) who was the Chief Rabbi of Switzerland during and after World War II. When he spoke on Yom Kippur after the war ended, he explained that the two fears are emblematic of two ways that Jews have died off over history. There were Jews who died on the Mizbeach when they gave up their lives Al Kiddush Hashem. But there are also Jews who died because they ate, drank and intermarried with non-Jews. This was the second fear of Yitzchak.

R' Frand gave another explanation, which was his own thought. He said that perhaps Yitzchak was afraid because he suddenly realized that his entire view of Esav was wrong. To this point he had not seen Esav for who he really was, but upon hearing Esav's reaction to the giving of the Berachos to Ya'akov, he saw Esav as the Rasha that he was.

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Thursday's Parsha Tidbits - Parshas Chaye Sarah

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.

Tonight's first vort was predicated on a Rabbenu B'Chaye in Parshas Yisro. It begins with a quote from Mishlei 15:4 - מַרְפֵּ֣א לָ֖שׁוֹן עֵ֣ץ חַיִּ֑ים וְסֶ֥לֶף בָּ֜֗הּ שֶׁ֣בֶר בְּרֽוּחַ which can be loosely translated as a healing tongue is a tree of life, but cutting language shatters the spirit. 

Rabbenu B'Chaye explains that Shlomo was teaching that speaking kindly when dealing with a person with depression or a spiritual ailment, can be the tree of life. Indeed, when dealing with a person who has physical ailment, there is the possibility that the person may be healed by the medication, and even if he is healed, it is simply the disease that leaves. On the other hand, speaking kindly to someone with depression or other psychological or spiritual ailment can be uplifting and a permanent cure for what ails them.

This can be seen with Avraham Avinu, who converted thousands of people. He would speak kindly and warmly with people and help uplift their spirits. 

R' Frand tied this to a Gemara in Bava Basra 16 which talks about a diamond that was hung around Avraham's neck, which had the power to heal people who viewed it. The Gemara teaches that when Avraham died, Hashem hung the diamond on the sun.

Rabbeinu B'Chaye explains that the necklace was not physical - it was the language that Avraham used when he spoke with people - it was the power of his throat. People with sickly souls would hear his words about Hashem and be uplifted. After Avraham died, there was no one who would speak with people that way, so Hashem took the stone and hung it on the sun. This allegorical reference meant that Hashem had people look to the heavens in order to recognize Hashem and be uplifted.

R' Frand said a second vort based on the sefer Arzei HaParshah. He observes that Eliezer is not referred to by his own name in the parsha. Instead he is referred to as Ish or Eved. Even though Eliezer was carrying out the wishes of Avraham, Eliezer did not merit being referenced in his own name.

R' Frand mentioned R' Elchanan Wasserman HYD who was a talmid of the Chofetz Chaim. When the Chofetz Chaim died, R' Elchanan was in London and was asked to give a Hesped. R' Elchanan said that when Moshe died, he was eulogized by Hashem as "Eved Hashem" because his entire existence was to serve Hashem. This is what can be said about the Chofetz Chaim, author of the Mishna Berurah and Shmiras HaLashon - he was an Eved Hashem.

R' Frand said that he visited the kever of the Bet Yosef and he was moved by the tombstone which simply reads R' Yosef Karo - the author of the Shulchan Aruch. Nothing more needed to be said.

He then connected this with a Medrash Tanchima which tells the story of a man who traveled from Israel with his slave, leaving behind a son who was learning Torah in Israel. When the man was dying, he wrote a will that left everything to the slave and instructed that the son could take "one thing." After the man's death, the slave took everything, and the son was incredulous. The son went to his rebbi who said - you've won! If the property had been left to you, the slave would have stolen it. But now he comes to you and says - take something. But since what a slave acquires belongs to his master, if you acquire the slave as your "one thing" you will have inherited everything.

A slave has no identity, he is just a possession of the master. Moshe Rabbenu was like this as he was entirely devoted to service of Hashem. And Eliezer is not identified by name in the parsha as he was simply an extension of Avraham.

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Thursday's Parsha Tidbits -- Parshas Lech Lecha

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 related to Avraham's stop at Shechem as mentioned in Bereishis 12:6. Rashi explains that the reason that Avraham stopped there was to daven for Ya'akov's children who one day would do battle in Shechem. R' Frand quoted the Sifsei Chachamim who ask an obvious question - if Avraham is davening for his great grandchildren, why does he later ask Hashem about not having children and only having Eliezer to perpetuate his legacy?

R' Frand next quoted the pasuk in Bereishis 15:3 - וַיֹּ֣אמֶר אַבְרָ֔ם הֵ֣ן לִ֔י לֹ֥א נָתַ֖תָּה זָ֑רַע וְהִנֵּ֥ה בֶן־בֵּיתִ֖י יוֹרֵ֥שׁ אֹתִֽי. He quoted the Ohr HaChaim HaKadosh who asks why does the Torah use the words הֵ֣ן לִ֔י - you have not given me? 

R' Frand quoted the Netziv who answers this question by observing that this pasuk is linked to the previous pasuk in which Avraham states - מַה־תִּתֶּן־לִ֔י וְאָֽנֹכִ֖י הוֹלֵ֣ךְ עֲרִירִ֑י וּבֶן־מֶ֣שֶׁק בֵּיתִ֔י ה֖וּא דַּמֶּ֥שֶׂק אֱלִיעֶֽזֶר. He explains that Avraham was confident that he would have children and knew that he would have grandchildren. However you have not given me  זָ֑רַע - I won't have children that I can teach and be my legacy. Its not enough for me to have children when I am an old man, because I won't have time to teach them and show them my ways. 

This also explains the reason that the Gemara learns from the words  וּבֶן־מֶ֣שֶׁק בֵּיתִ֔י ה֖וּא דַּמֶּ֥שֶׂק אֱלִיעֶֽזֶר that Eliezer was teaching Avraham's Torah. Avraham knew that Eliezer was capable of delivering his Torah, but Avraham was upset that his children won't be receiving and teaching what they learned from him. What I am and what I want to give over to my children, I will be too old to do. Because there is a special relationship between a father and son and to be an effective father, I can't do it when I am past my prime.

R' Frand said a second vort in the name of R' Ya'akov Gross from Lakewood, New Jersey. The vort related to the separation of Lot from Avraham in which Avraham gave Lot the choice of any part of the land to live in. In the middle of this discussion, the Torah states in Bereishis 13:11 - וַיִּבְחַר־ל֣וֹ ל֗וֹט אֵ֚ת כָּל־כִּכַּ֣ר הַיַּרְדֵּ֔ן וַיִּסַּ֥ע ל֖וֹט מִקֶּ֑דֶם. Rashi quotes a Medrash which states that Lot wanted to separate from Avraham and Hashem by going to this area. But where does the Medrash see this in the pesukim?

R' Frand answered that its from the word קֶּ֑דֶם - this refers to Hashem because He came before the world.

R' Frand quoted R' Matisyahu Solomon who cited R' Shneur Kotler on a pasuk in Parshas Ekev which states that Israel is not like Egypt that you left - because in Egypt you are guaranteed water as the Nile floods the fields. On the other hand, in Israel you need rain water and you will depend on Hashem for it.

How is this a selling point for the land of Israel? What happens if it does not rain?

R' Frand answered that its better to be in Israel and dependent on rain, than to be in Egypt where the moisture is a done deal. Because in Israel you will have a connection with me. This is why Lot wanted to separate, because he did not want to be connected to Hashem.

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