יום רביעי, כ״ג תמוז תשפ״וWednesday, July 8, 2026
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Outraged at Moshe and Aharon, they marched with Korach to stand up against Moshe, while Korach vigorously maintained that he was not doing this for himself; he merely wanted to save the people from being misled by Moshe and Aharon.
It is specifically when a person is in trouble or faces a serious challenge that he becomes vulnerable to the yetzer hara.
How could Hashem imply that the essence of every Jew is good (made of pure gold like the menorah) if there were sinners among them?
I asked My people to bless Me when they are sated, and they responded by blessing Me even if they only eat a portion the size of an olive (or an egg). They do so because they recognize that everything comes from their Father in Heaven, and they seek to give Me great pleasure in all that they do.
It is the supporters of Torah who provide the artillery to those involved in Torah study to win the war of holiness in this world.
Hashem gives us opportunities to do teshuva. He delivers minor punishments to put us on notice. However, if these signals are ignored, then the suffering becomes more and more difficult.
The question is asked: If the miracle of the blessing will already be obvious, as our pasuk indicates, in the sixth year – when the land produces a crop that is sufficient for three years – why would the people be worrying any further?
The Sefer Rishon L’Tzion cites the Medrash Shmuel, in the name of the Meiri, that when a person causes a chillul Hashem it is because he was not careful with the honor of Hashem.
To his shock and dismay, he realized that the Rav was none other than the beggar he had beaten on the street.
The nurse became very frustrated and told him in no uncertain terms that as long as he continued to wear the tzitzis he would not be taken in for his surgery.
A person who tells disparaging stories of others that are untrue in order to find favor by others is punished from Heaven. He is afflicted with leprosy, he becomes impure, he has to be isolated and distanced from the rest of the Jewish people. In this way the person learns not to speak lashon hara anymore.
I have recently suggested that this segulah should be implemented to help bring the hostages home by reciting a short tefillah followed by the words, Eloka D’Meir aneini, three times.
Giving charity is one of the greatest single merits that one can accrue. We also learn that charity has the power to atone for one’s sins. It even has the power to bring the redemption closer (Bava Basra 10a).
Miracles that are revealed are intended to inspire a person to change his life for the better. However, when a person becomes accustomed to miracles as such they no longer affect him. A miracle that happens often and becomes nature may cause him to err in his thinking and stray.
We sometimes cry such tears, not realizing that we have the choice to change our situation. Instead of bemoaning our bitter lot, we should get up and try to do something about it.
Just as the structure of the Mishkan was only finished when all three areas were intact, so too the perfection of man is only achieved when all three of his components are ready for the presence of the Shechina.
The question is why is it considered as if the Nesi’im were indifferent? After all, if the Jewish people would only have come forth with half the money or gold that was necessary, the Nesi’im were ready to generously contribute the other half.
The Talmud Yerushalmi (Taanis) speaks of respecting a physician before he is needed, so that when the person requires the services of a doctor, he will find one. It can be compared to honoring Hashem, the healer of all flesh, before one requires healing for his affliction.
The bells, which have sound, allude to the voices of Torah; the pomegranates allude to speech which should be silenced, either because it is inappropriate or it is lashon hara.
The vital Torah learning is that which the children are taught. When the Torah speaks of the wings of the Keruvim spread over the Aron it alludes to the learning of the children that covers and protects us from the nations of the world.
It is explained that when an orphan is insulted or humiliated it calls painful attention to his plight. Not only is he anguished by the torment itself, but he is further distressed that his parents are no longer in his life to prevent this from happening, and he has no one with whom to share his pain.
By bringing us to Har Sinai, and imbuing us with that unique gift of being able to fulfill the mitzvos as a united entity, He empowered us with the ability to achieve the mystical perfection of tikun habriyah – rectification of creation.
We say in our tefillos kadsheinu b’mitzvosecha – sanctify us with Your mitzvos, for with every mitzvah that a person does he adds holiness to himself, and particularly to that limb that corresponds to the mitzvah.
Hashem revealed to Chabakuk the foundation of creation that keeps a person strong in any situation. It is our primary exercise and endeavor in the service of Hashem.
The existence of Klal Yisrael is dependent on us all banding together in unity, as one cohesive nation. Then with Hashem’s help we can stand up to any power in this world.
One should be galvanized and inspired to plead to the Omnipotent Hashem to be saved from any challenge in any situation. One should never despair of begging for kindness and compassion from the All Merciful.
At times a student is told that he is not capable of learning b’iyun (Torah study in depth), and he is insulted. Yet, if the student was asked why he doesn’t try to learn b’iyun he will claim that he is not suited for that kind of Torah study.
Among the many terrible decrees enacted against the Jews during the reign of Nikolai I was the forceful conscription of young Jewish children into the Russian army, its overriding aim being to destroy Jewish life.
Notwithstanding the fact that this was a family who was not yet Torah-observant, they could not help but recognize ein od milvado – there is none other than G-d.
The Royal Butler realized that there was a higher power here than Yosef and Pharaoh. He noted, and just as he had interpreted, so it was, despite the fact that the transgression of the two – the butler and the baker – were the same.
The potency of a mitzvah lies in the individual’s optimal and enthusiastic execution of the mitzvah with all the proper kavanos (intentions), including mastery of the laws pertaining to this particular mitzvah, and consummating the mitzvah to fulfill the will of Hashem.
R’ Dancziger points out that our sages tell us that before all else Yaakov Avinu prayed, not that he did teshuva. We would think that repentance would have been the more instinctive response if Yaakov Avinu thought he might have sinned. Why did he engage in prayer?
It appears that we have circumstances where the day became dark, even though it was still daytime and, in contrast scenarios where there was light in the darkness. Both portend good for the Jewish nation.
Who do we see coming to the aid of earthquake victims buried underneath rubble and crumbled buildings in all corners of the world? The little nation of Israel is the first to send assistance and personnel.
On the last daf of Sotah, the Talmud speaks of the generation preceding the arrival of Moshiach, and describes dismal conditions, concluding with the words, And upon what is there for us to rely? Only our Father in Heaven.
We see how Divine Providence orchestrates everything from the beginning of creation until the end of time – always setting the stage for the future.
Certainly, Sarah possessed the “good eye” to facilitate the change in Hagar and to influence her to conduct herself in the proper way. But Hagar was not of the mindset to change her attitude, to yield to Sarah, and she fled to the desert.
Our acts of chesed, our personal sacrifice and selfless dedication to others, our tzedakah, are all powerful advocates in Heaven on behalf of the defense of Eretz Yisrael.
Adam HaRishon was so exalted that the angels wanted to sing his praises as they did for Hashem, yet he fell very low into sin and changed the course of humanity forever. Nevertheless, Hashem forgave Adam.
While it is true that a tzaddik can stumble and sin, when he does falter he immediately picks himself up and repents.
It is especially at the time of harvest, when we celebrate the abundance of our crops, that the Torah instructs us to leave our secure homes and go into the succah. The succah commemorates the Clouds of Glory, and alludes to the Divine Providence that enveloped the Jewish Nation in the Midbar.
Although it is difficult to imagine, it seems that Dovid HaMelech – the exalted individual, leader of the Jewish nation, fearless warrior of Hashem – was afraid that he had possibly accrued so many sins that he could no longer repent.
Even at a time of such great danger, he forgot his own pain and suffering and only desired to be involved in a heavenly pursuit. It is that devotion that stirred the mercy of Heaven, saving him and all the passengers from certain death.
An individual who seeks to be a baal teshuva, to return to Hashem, must recognize that he needs Hashem for every single nuance of his life.
When one contemplates all the misfortunes in our sedra, it is a cause for trepidation, yet the Torah states clearly that these adversities are because you did not serve Hashem, your G-d, amid gladness and goodness of heart, when everything was abundant (Devarim 28:47).
His sole relief and comfort is his spiritual growth – the realization that he must develop his neshama to be able to perceive others in a better light.
The Talmud continues that if someone lengthens the word echad in his recitation of Shema, his days and years will be lengthened.
Our sages argue that Menashe ultimately did earn a share in the World to Come because he repented for 33 years of his life and entreated Hashem. Hashem made a special secret pact in Heaven for him to be admitted.
The Talmud asks: The people of the city were righteous – why were they punished? Rav Yosef says it was because they did not mourn the destruction of the Temple. In the Talmud Yerushalmi (Taanis 4:5), Rav Yose adds that the people lit lights, indicating unseemly festivities.
Rav Shach asks: Why did Moshe Rabbeinu wish to remain in the world like an animal or a bird? He answers that every living being has a specific mission in life through which the honor of Hashem is increased and spread.
The Ran expounds that one who builds a personal altar could mistakenly believe that he is actually doing a mitzvah by being extraordinarily scrupulous in offering sacrifices to Hashem. He doesn’t realize, though, that he is in fact committing a grave sin.
In fact, our sages tell us that Pinchas did not concern himself at all with his physical needs. Rather he served Hashem with truth and sincerity, only heeding the spiritual benefit in his life.
There are many other halachos in Shulchan Aruch concerning the Evil Eye. We do not count people for a minyan, for example; and two brothers, or a son and a father, should not be called up consecutively to the Torah for an aliyah.
It is the presence of humility that determines whether one merits leadership of the Jewish Nation; and, if one becomes arrogant after he assumes leadership, Hashem removes him from that position.
When a person maintains clarity of mind and the Torah is the basis of his rationale, the Evil Inclination will not be able to mislead him to go against the will of Hashem...
The Zera Shimshon elaborates that Aharon and Miriam reckoned that Moshe Rabbeinu was deemed worthy of ascending to Heaven because of the collective merit of all of the Jewish People – it was not necessarily because of his own personal merit.
A person should walk in the ways of Hashem and accord mercy and kindness to people and other members of Creation.
Throughout life, a Jew is to always stand strong in the face of challenges and to choose to climb the mountain of Hashem.
There is no question that the nations of the world can trace their lineage; rather, their association with it is tenuous. They are not especially proud of their ancestors, and each succeeding generation believes they are wiser and more progressive than those who preceded them.
First, gird yourself with the middah of bitachon; then you can do good. Fidelity and devotion to Hashem are foundations upon which a person can build his life.
A person's self-perception is a strong factor in his ability to succeed in Torah study and the performance of mitzvos.
In reality, man’s purpose in this world is to do the will of Hashem by learning Torah and performing mitzvos, and the Talmud (Sanhedrin 90a) states that All of the Jewish people have a share in the world-to-come.
Our commentaries say that if a person has animosity in their heart towards another, it would actually be better to be open and tell them about it rather than to harbor ill feelings and transgress this prohibition.
When an individual experiences yesurim – be they physical, monetary, or other forms of suffering – he should know that it is for his good. R’ Chaim Vital said: It is beneficial for one to be embarrassed for it is a rectification for his sins, and in that moment, it is as though he has died.
None of the four sons depicted in the haggadah could be taught in an identical manner; the results would be catastrophic.
When we heard that he was arriving, we all went out past the city limits to greet him. When the Chofetz Chaim saw me he asked me to come into the carriage with him. I entered the carriage and found him crying bitterly.
The fact that Shlomo HaMelech was provided with a rationale for the Torah prohibitions actually contributed to his undoing.
At the time when a person opens his bundle to others, and shares his good fortune with others, he will merit blessing and his heart will be filled with joy.
Before I left, my father – who saw in which direction I was heading – told me: Yossel, you’re going to Eretz Yisrael, and we will be separated. It is possible that this will be the last time we will see each other. Please, I beg you, come with me to the Rebbe of Slonim to get his bracha.
An individual may desire to do teshuva, but once he is in the “grip” of aveiros it’s more difficult; it’s as if he is handcuffed.
In some letters, the young man would want to discuss different points in the article; at other times he would ask me about Judaism in general. In each letter he would thank me and The Jewish Press for hooking him up with the outside world.
It is very inspiring and gratifying to know that one has successfully guided an individual or a family to radically change his way of life and become an observant Jew.
The first two days I calculated the portion of my punishment that I had already fulfilled. It was painful.
With the plague of lice, the Egyptian magicians admitted that it was the finger of G-d they were seeing.
The legitimacy and credence of the person speaking is based on his personal identity and essence.
All events in history are driven by a chain of events dictated from Above.
Our sages point out that at times a person may claim that he has forgiven the other party, but in truth, deep down, he still nurses a grudge. The Ohr HaChaim asserts that Yosef bore no ill will towards his brothers and wholeheartedly forgave them.
It could be understood that in the earlier years it was not necessary to tout the miracle of Chanukah within the home. Steeped in Jewish law and tradition, the members of the household were imbued with Torah and Yiras Shamayim.
Yaakov could not be comforted because he was distressed by the thought that Yosef had been harmed because of him. It was only when it was revealed to Yaakov that Yosef was still alive that Yaakov was reassured that he was righteous.
Although the koach hatumah, which is really the evil inclination, opposes the principles of chesed and service of Hashem, he can condone their practice.
It is told that if even a grain of salt inadvertently fell on the table, the great tzaddik R’ Yechezkel of Shinyev was scrupulous to put it back in the dish. He felt that discarding the salt was a display of disrespect for food.
Our sages tell us that the daughters of Tzlafchad had a strong love for the Land of Israel. As such, they were not willing to surrender their father’s portion in the Land of Israel, just because he had died without sons. They therefore came to Moshe to demand his portion.
Our sages tell us that it is only specifically through food that a mishap is not generated through a righteous person, because it would be disgraceful if a tzaddik consumed forbidden food.
Our sages tell us that throughout history, the Jewish nation have always “sat at the entrance” of the countries as they settled in exile, apprehensive of the uncertainties of galus.
The Zohar tells us that the 248 positive Torah commandments correspond to the 248 limbs of a person. The numerical equivalent of Avraham’s name is 248, to tell us that Avraham Avinu achieved that level of subservience where all his limbs were dedicated to fulfilling the will of Hashem.
Although Yafes participated with Shem in covering their father he did not act with the same devotion.
A narcissistic person can become self-absorbed to the extent that he believes he doesn’t have to value others who are not as important as he is. Such an individual is mistaken.
We can imagine the outpouring of prayers, the heart-rending tears and devotion that preceded the manifestation of their atonement. It is harder to envision the joy and elation that erupted when the outcome was positive.
The creation of the unique “mouth of the donkey” established the fundamental principle of the significance of viduy – admission of one’s sins – in the process of doing teshuva.
Being a forgiving person is not a one-time deal... It demonstrates that the person is a man of faith because he understands that the fault does not lie with the one who insulted him. It is his own soul that needs refinement.
It was during the latter part of the hot days of August when the significance of the mitzvah of tzedakah hit me square in the face.
The murderer explained that his downward spiral began with the theft of that trivial eraser. After that, he stole a pencil box, and then he stole objects of greater value until he advanced to stealing money and eventually murdering people.
At times of war one must strengthen one’s emunah to acknowledge that the outcome is not contingent on his own strength and vitality.
Prefacing his writings, the author beseeches people to study his books and promises that those who do so will be granted family, life, wealth and honor in that merit.
True emunah is when a person lives by the principle of ‘cast your burden upon Hashem, and He will sustain you.’
The reference was absolutely intended to lure unsuspecting individuals to foreign worship, a practice that dated back to biblical times.
It is for this reason that the halachos of mourning are relaxed somewhat after chatzos, the time of day when the Holy of Holies was burning to the ground. It signifies, to some extent, a mo’ed, because the Shechinah was freed to be with us in exile all these many years.
When we offer fervent heartfelt prayers to Hashem lamenting our estrangement and beseech Him for our redemption, we will inspire Hashem to redeem us speedily.
When we gather in the batei medrash to daven and study Torah, and we perform acts of chesed to exalt the Name of Hashem . . . we are righteous and praiseworthy like those who actually gave up their lives sanctifying the Name of Hashem.
One who does not have that fervor and passion within him should nevertheless act with great enthusiasm and zeal to do the mitzvos, because the external arouses the internal.
July 3, 2026 
