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4 Brief Passover Gems — Loving the Wicked Son

Here’s 4 brief gems to appreciate Passover more. I wish you a wonderful rest of your Passover and would love to hear any highlights from your Seders.

-Ari Melman

1. The full gematria (numerical value, counting the full name of each letter) of Passover, פסח, comes to 613!

     85= פה

      60+40+20=120     סמך

408=  חת

By fulfilling the Mitzvah of Passover, we merit receiving all 613 commandments. That’s why we count up the days between Pesach to Shavuot, the receiving of the Torah. Each of the 49 days rectifies one of the 49 levels of impurity that we were at when we left Egypt.

If our ancestors could transform the lowest level of slavery into the highest level of spirituality in 49 days of concentrated self-improvement, don’t we owe it to ourselves to do the same? If we strive for greatness, there’s no limit to the heights we will achieve.

The following ideas come from Rabbi Immanuel Bernstein’s “Darkness to Destiny: The Haggadah Experience, chock full of great Pesach insights and written by a Rabbi at my sibling Yeshiva, Makkon Yakkov.

2. Why are we instructed to “blunt the teeth” of the wicked son? R. Shmuel David Walkin (Kisvei Aba Mari p.242) explains that teeth represent the external expression of speech (in front of the throat and tongue, heart and mind). A parent is not to define the child based on the objectionable question coming out of his mouth. Rather, (s)he must reach past that to the child inside, whom (s)he knows to be good.

The gematria of רשע/wicked is 570.

The gematria of שניו/his teeth is 366.

When one knocks out the teeth of the wicked son, he knocks out 366 from 570, which leaves…

204, the gematria of צדיק/righteous person. That is the one the parent is looking to deal with, for his son is indeed a good child; all he needs to do is get past the fangs (Ahavas Olam — R’David Yosef Haparchi, p.171).

That’s also why the haggadah says, “For me, and not for him! If he had been there then, he would not have been redeemed.” Why is it “For him” and not, “For you”? A: A parent can never tell his child they wouldn’t be redeemed. Rather, the parent says, “That person wouldn’t have been redeemed. You, my son, should learn from the experience of others that negative attitudes can often beget negative consequences, and perhaps then you may reconsider which path you with to take, for you are better than that.”

3. The Mechilta explains (Parshas Bo 12:6) : Although the time had come for Hashem to redeem the Jewish people, they were bare of mitzvos through which to merit the redemption. To this end, Hashem gave them two mitzvos: the Pesach offering and Bris Milah/Circumcision. This is the meaning of the phrase, “Through your blood you shall live” (Yechezkel 16:7,6).

He then asks, “Didn’t the Jewish people take pains to avoid changing their names and their language, that they did not slander each other, and resisted any pressure towards physical immorality? Surely those merits should have been enough.

A: All of those are passive in nature — refraining from doing something wrong. This allowed them to not disintegrate during the exile. In order to merit being actively redeemed, they needed the active merits of Pesach and Milah.

4. Dayenu: Enough for whom? The song seems to make little sense — for example, if G-d brought us to Mt. Sinai, but didn’t give us the Torah, it would have been enough? The point was to receive the Torah!

The song starts off with the line, “How grateful we must be to the Omnipresent for all the levels of kindness He has done for us!”

The Malbim translates the word “מעלות”, levels, as “praises”, as we often find mentioned in our prayers. For each level of kindness Hashem bestowed upon us, there is a corresponding level of expressing gratitude, עלינו/incumbent upon us. The lesson is we must not wait until the end of a process to say thank you — rather each stage is deserving of gratitude. A simple gesture is thanking and praising the chef of a Shabbas meal for each dish specifically, instead of simply saying the meal was delicious as you leave. Since the Creator took such pains to notice the details for our sake, we notice the details and appreciate them.

As for the specifics of why we’d be thankful for Mt. Sinai even if not for the Torah, we see in Gemara Tractate Shabbas 146a that the experience of being before Hashem at Mt. Sinai was of immense spiritual benefit to us. The damaging spiritual effects from eating from the tree of knowledge of good and evil disappeared from our ancestors when they stood at the foot of Mt. Sinai. This benefit alone deserves our gratitude.

I hope your Passover Seders were inspirational and lively. May you be blessed to feel ever more free and empowered with every passing year.

Have a Fantastic Passover!

-Ari Melman

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Parshas Shemini: Defeating the Yetzer Hara — The Connection between Snakes and Egypt

Parsha Shmini summary: Frightening deaths of Nadab and Abihu for drunkenly bringing offerings. We also get the laws of keeping Kosher

Chametz represents the yetzer hara — the source of physical desires that promise joy but actually bring an endless source of discontentment.

We make matzah today only because of the mitzvah attached to it — thus, when we eat it, we truly feel the primary reason is not to satisfy our stomachs but to connect to Hashem and our Jewish identities. In so doing, we replace our natural physical desires with desires for growth.

Have a Fantastic Passover!

-Ari Melman

Defeating the Yetzer Hara: The Connection between Snakes and Egypt

Vayikra 11:42 states, “All that goes on it’s belly [גחון]…of every creeping creature that creeps upon the round, you may not eat them, for they are an abomination.” The word גחון has an enlarged vav/ו in the text. Rashi explains that the word also means, “a snake. The term means bending low, for it goes bent low and fallen on its stomach”. The vav is a straight line, mimicking the orientation of a snake, without legs or extensions.

As we know from the Garden of Eden, the snake also represents the yetzer hara, the lure of physical desire. At the end, the snake is punished — “Upon your belly shall you go, and dust shall you eat all the days of your life (Gen. 3:14).” Chazal wonders why this is a punishment — after all, Adam must eat “by the sweat of your brow”, but the snake is constantly surrounded by food, literally living in his sustenance. Many worms and snakes even lay eggs inside fruit and grow inside the fruit, literally living inside their sustenance (R. Bachya). Shouldn’t being surrounded by your food, without too much work, be a dream come true? Isn’t that what Eden was?

To emphasize this even more, when G-d tells the Jews about Israel, he contrasts it with Egypt. In Egypt, the Nile provided all the water you needed, whenever you wanted. But in Israel, you will be completely dependent on the rain, or else you will experience famine and drought. Is such poverty really a selling point?

Here’s the answer: After G-d bans Jews from eating creepy crawlies, he explains, “For I am Hashem Who brings you up from the land of Egypt to be a G-d unto you; you shall be holy, for I am holy (Vayikra 11:45).” Rashi explains, “In all verses that refer to G-d taking Israel out of Egypt, it is written, ‘I brought you out’, but here it is written, ‘who brings you up’. R’ Yishmael taught ‘had I not brought Israel out of Egypt for any reason other than that they do not make themselves impure through creeping things, as do the other nations, it would have been sufficient cause for them to have been redeemed, and abstaining from creeping things is an elevation for them.’”

   When all of our physical needs are provided for, we have a much easier time denying G-d’s presence.

R. Zev Leff tells the story of a 17-year-old who had recently attempted suicide. Why? His rich father was about to remarry, but the new wife would only agree on the condition he boot out his son. So dad handed his son two keys, one to a penthouse apartment, the next to a sports car, and a credit card. His parting words to his son were, “Treat yourself, but never try to contact me again.”

This boy was the most miserable person R. Leff had ever met, even though he had his whole life provided for him. But he was missing the most important component: love. His father’s gifts were the exact opposite of love — ‘I’ll give you everything you need now, so that I never have to see your face again.’ This was Hashem’s punishment to the snake — you so completely opposed me, that I’ll give you everything you need now so as not to have a relationship with you.’

Eretz Yisrael is completely dependent on rain for survival — thus, in every season, we must tap into our connection with Hashem and request help from Him to continue. This reminds us of our true desire, our true source of joy — feeding the soul, not the body.

The Bilvavi writes that the opposite of joy isn’t sadness, but desire. The yetzer hara feeds off the sadness we feel when we slip up, when we sin, and hedges on that to create more desire. If a person breaks a diet and has a small piece of cake, the yetzer hara grows most powerful when it convinces the person they might as well eat the entire cake now that they broke their diet. But the desire for cake won’t bring happiness — it can only bring more desire. What brings happiness is removing the desire and returning to the state where your happiness wasn’t conditional on externals. True happiness is built only on a strong sense of self, purpose, and connection to Hashem, internal measures that nobody and no thing can take away.

That is our blessing — we must work hard to achieve this state, we must toil “by the sweat of our brow”, but we can have a constant connection to Hashem, a constant joy.

May we be blessed to leave Egypt in our minds, to not be among the snakes too comfortable in material comforts, but rather in a constant state of joy, with friends, family, and Hashem.

Have a Fantastic Shabbas and Passover!

-Ari Melman


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Spice up your Seder: Highlights from Exodus

Dear *|FNAME|*,

Spice up your Seder: Highlights from Exodus

The Haggadah dedicates a large number of pages to preamble completely unrelated to the actual story of Exodus of Egypt. Many families think the number of pages dictate the pace of the Seder and spend a long time reading these cryptic passages about 10 miracles vs 40 vs 400 and so on.

R. Taub’s key advice: Read through the printed preludes quickly, and spend the bulk of your time off the page, telling the story in as much interesting and passionate detail and excitement as you can.

Get the entire table involved off the page to truly feel you’re reliving the story!

A few favorite highlights from the Exodus story:

(They all come from the excellent Me’Am Loez Anthology of Midrashim (Volume Exodus 1-4 Israel in Egypt))

I. The story is full of logical deductions that reveal moral priorities — Pharaoh decides how to diminish the Israelite population, knowing G-d will avenge them in a similar manner. “We must therefore kill them by drowning, since their G-d has sworn never to bring another flood on the earth (Gen. 9:11). We know that the Israelite G-d always makes the punishment fit the crime. We must therefore kill the Israelites in such a way that such a fitting punishment will be impossible.”

The Israelite midwives (incl. Moses’s mother, Yochebed and Miriam) similarly knew that by Torah law, abortion (even upon birth!) is not considered murder if the alternative is martyrdom and thus, they could have obeyed Pharaoh’s decree. However, they learned from the Akeidah (when Avraham was ready to sacrifice his only son Isaac), that a Jew hurries to do the Creator’s bidding even against the thoughts of man. In risking their lives, the midwives too went far beyond the requirements of logic and law to fear G-d more than any man.

The midwives even ensured that all Israelite children received sufficient food, even the many that went uncircumcised, further modeling the ways of Avraham and Sara whose house was open to all guests without inquiring as to their character.

When Pharaoh realized, he confronted the midwives (Ex. 1:18-19). The midwives answered how Pharaoh thought, “The Hebrew women give birth naturally, like wild beasts, without requiring our help. As to why we provide their food, we don’t do it out of love for the children. We devised a plan to gain a reputation for providing food for indigent families. This would provide an inducement for women to seek our services, and we would then be able to obey your orders and kill the babies.”

Pharaoh could not find fault with their argument, and accepted what they told him. Thus, their fear of G-d gave them the strength and merit to produce a Moses and usher the Exodus.

May the example of the midwives inspire us to give generously with our entire being and guide our logical thinking through fear and love of Hashem.

II. I’ve never seen a legitimate claim from Torah sources that Jews built the pyramids. To the contrary, the Chumash speaks of the Jews building the storage cities of Pithom and Rameses (Ex 1:11) only. The word  מסכנות means “build”, “danger”, or “poor man”. The walls of the buildings were so high that workers were killed by falling or by having bricks fall on their heads. The more they worked, the more the cities fell apart. Engaging in building such as this can be financially ruinous — a small estimate grows into a massive expense. The material crumbled easily and crumbled even more once Pharaoh refused to supply their straw.

Women were made to do men’s backbreaking work, and men were made to do women’s labor, unable to help their wives. Pharaoh decreed that if a man did not make his quota of bricks, either he or his child would have to be placed in the structure to make up for the missing bricks.

III.  The Egyptians issued four harsh decrees against the Israelites:

1. Appointed slave drivers over them and forced them to build Pithom and Rameses.

2. Forced backbreaking work and made their lives bitter with harsh labor.

3. Decreed every male infant be drowned in the Nile.

4. Stopped giving them straw, demanding the same quota of bricks as before.

Paralleling these four decrees, G-d announced he would rescue His people in four different ways:

1. “I will bring you out from the subjugation of Egypt.”

2. “I will free you from their slavery.”

3. “I will redeem you with an outstretched arm.”

4. “I will take you to Me as a nation.”

These four different steps of redemption parallel the four cups of wine drunk at the Seder. The first two cups represent our Exodus from Egypt (the past), and the second two cups, drank after Hallel, represent our redemption in the Messianic era, the goal to which we strive (the future). Pesach commemorates our constant growth in freedom from physical constraints toward spiritual union.

IV. How come the plagues started as ones the Egyptians would be able to duplicate? If Moses began with miracles the Egyptians couldn’t duplicate, they wouldn’t have tried. But now that they had duplicated several of Moses’ signs, they would have no excuse when they were unable to duplicate the rest.

How come the first miracle they showed was Aaron’s staff (Ex 7:13) consuming the snakes of the Egyptian occultists? Furthermore, the staff didn’t become bigger, nor change at all, as it swallowed the many snakes on the floor. Answer: If Aaron’s staff had such power, it could swallow Pharaoh and his throne without leaving a trace. As soon, as Moses and Aaron left, Pharaoh railed for their deaths, but as soon as they returned, he became impotent as a dead stick.

The snake (as we know from the Garden of Eden) represents our physical desires. The staff represents the straight path, the path of the Israelite, ישר קל, one who lives straight with G-d. Aaron showed that the Israelites, although they might seem corrupted and seeped in the physical world of the Egyptians, could become straight and correct all their previous deviations in an instant. Once corrected, they could approach physical pleasures in the correct way, and imbue them without straying an inch from the straight path. That is the mission of the Jew — to elevate all the physical pleasures in this world into proper use.

V. What’s the reason for the plague on livestock (Ex 9:6)? The Egyptians forced the Israelites to tend their flocks in the distant deserts and mountains, to keep them from being with their wives and having children. They also made the Israelites do the work of beasts, as David recalls, “The plowers plowed with my back and they made long furrows” (Psalms 129:3). Since the Egyptians used Israelites like animals, they were punished by losing their animals.

The greatest danger Pharaoh posed was killing as many Israelite children as he could. Thus, the essence of our tasks on Seder night, these first two nights of Pesach, is to relive the story and tell it as powerfully as possible to our children. Even if there are no children present, and even if everyone at the table is well versed in the story, we are still obligated to tell the story with as much detail and excitement as possible? Why is that?

The Bilvavi writes that the heart thinks like a little child — it does not respond well to complex intellectual ideas. It lights up with simple, powerful, meaningful connections. No matter how developed we’ve become, our heart still responds best to the simplicity of emotional connection, and no matter how far it matures, it still listens best in the manner you’d teach your children — slowly, repetitively, with as much feeling and excitement as possible.

May you be blessed to have a Seder ignited with passion, with storytelling, with questions and answers galore, and with renewed enthusiasm to serve Hashem, to unleash the chains on your soul, and to bring on the coming redemption in our days.

Have a Great Passover!

-Ari Melman


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Parshas Tzav: The Meaning of Matzah

This week’s Dvar Torah comes via Yosef Platt at CKD Kollel. Yosef is a Cherry Hill raised Talmud Chacham.

I will be sending out much shorter emails in the near future, as I’ll be switching to a more rigorous Yeshiva and learning schedule. Thank you for joining me on the adventure.

Great Shabbas,

Ari Melman

Summary:

Matzah represents Alacrity and Humility — Upon leaving Egypt, the Jews baked quickly and didn’t let it rise (ie. become haughty). Thus, we must move fast in performing Mitzvot (which shares the same letters as the word Matzah) and be humble and appreciative of what we have.

The biggest impediment to gratitude is when we think we deserve or earned everything we get. To fix this, envision what would our lives be like without this kindness in our life. By recognizing what lack would feel like, we will be more inspired to appreciate what we have.

Parshas Tzav: The Meaning of Matzah

The Mincha offering prohibits bringing Chametz, and requires bringing Matzah. Only the Thanks offering (תודה) and the Two Loaves allow Chametz offerings on the alter (מנחות נב:). The Ramban explains that both the Thanks offering and the Two Loaves share the common denominator of giving thanks (Ramban, Vayikra 24:17). Chametz normally lacks the quality of “thanksgiving”, which matzah provides.

This leaves a major question and a beautiful answer:

1. What does matzah (and it’s counterpart, chametz) symbolize?

The Answer

Symbol 1: זריזות

Rev Wolbe asks, “What’s the biggest impediment to gratitude? It’s when we think everything we get, we deserve. Or we earned. The way to fix this is to envision what would be if this kindness wasn’t in my life.

The Sefer Hachinuch (מצוה קיז) explains that Matzah reminds us to have fervor, by not delaying, in Serving G-d. We must be light as an eagle, swift as a deer, and strong as a lion to do the Mitzvot. Matzah is a great symbol for that because the dough turns to bread instantly.

This week, I visited my Rabbi’s matzah making factory, where the entire process, starting from mixing flour with water, to pulling the matzah out of the oven, takes less than 18 minutes. I hadn’t realized before that the matzah is only in the oven for a few seconds! It forms instantly. This must be the speed with which we form our resolve to serve Hashem.

The Ramchal in Path of the Just (פרק ח) defines זריזות, alacrity, as, “When one recognizes the good Hashem provides, he desires/cherishes/feels an obligation (חובה/חיבה) to return good. This is already inherent in a Thanks offering, and thus doesn’t need Matzah as an added symbol to internalize the message.

Symbol 2:  רחוק מגאוה

The Sefer Hachinuch continues that Matzah represents the absence of גאוה, translated as haughtiness/arrogance/pride. Rambam (הלחות דעות פרק ב הלכה ג) famously explains that in every middah/character trait EXCEPT anger and arrogance, one should strive to take the middle path. But one should avoid those two completely. Even that has an exception. Rambam says elsewhere that arrogance/pride for learning can be useful, even necessary. After all, one who thinks he’s the best in the class will work harder to keep up his reputation, and thus gain in learning.

Rev Wolbe says that young students/bachrim shouldn’t work on the character trait of pride because it could cause them to be less successful. Rev Berkowitz illustrates this with a story of R. Eliyashev, one of the giants of the last generation who was famous for learning non-stop, day and night, his entire life. A student came to him and told him he’d been studying diligently for fifteen years and still didn’t have clarity in his learning. Rev Eliyashev responded, “I also don’t have clarity in my learning.” A pride in learning Torah isn’t actually pride at all — the more one learns, the more he realizes the depth and impossibility of complete understanding and he cannot be arrogant.

Connecting Pesach to Shavuos:

The Sefer Hachinuch explains that the primary reason we were taken out of Egypt (Pesach) was to receive the Torah (Shavuos). We made Matzahs because we needed to leave Egypt quickly. Rashi recognizes the word Matzah shares the same letters as Mitzvah — Just as we shouldn’t let our matzah turn into Chametz by acting slow to make it, so too we shouldn’t let our Mitzvahs turn into Chametz by being slow to act on them. We must act with alacrity, and a genuine recognition of the joy of serving G-d. When we hear our neighbor is sick, when we prepare for Shabbas, when we work honestly in business, and all the other areas of life which our Mitzvahs govern, we must perform with fervor and humility. The person who makes himself humble, like Matzah (or the desert) will fill with Torah and connection.

Shavuos, the day we received the Torah, is thus a day for thanking Hashem. If it wasn’t for Torah, we wouldn’t have a path toward greatness.

In the Talmud (פסחים סח:), Rav Yosef demonstrates the idea that to be grateful, envision what life would be like without that kindness, without the Torah. Rav Yosef says that he never would have merited his positive attributes and great stature if not for the discipline and growth process imbued through the Torah. Without the Torah, there would be no qualitative difference between individuals — everyone would have their genetic gifts and nobody could be judged according to the level they developed themselves. But because we do have Torah, we are given this roadmap for closeness and betterment.

Envision your life without Torah, without the close relationships and tight family and loving community and connection to Hashem that Torah has given us. Without it, we’d still be successful in our careers, we’d still have families, we’d still have our exteriors, but how much would we be missing? Appreciate what you have, by imagining what life would be like if you didn’t have it.

This is a great goal to focus on through the 49 days of counting the Omer — verbally express gratitude for what you do have. If you do this even once a day, by Shavuos, you will feel truly connected and thankful for Torah.

May you be blessed to recognize all the good in your life and appreciate what you do have ever more.

Great Shabbas and Great Pesach!

-Ari Melman (This dvar was presented by Yosef Platt, a Cherry Hill raised Talmud Chacham)