Fidelity to the Truth

By Rabbi Pinchos Lipschutz

We are meant to learn lessons from current events. Today’s headlines connect to the first Rashi in this week’s parsha.

A new president took office three weeks ago, promising to tackle waste and fraud in government while returning power to the people. Since then, he has worked forcefully to root out corruption and inefficiency in government spending. Taxpayers, stunned and disgusted, are learning the full extent of how billions of their hard-earned dollars were squandered.

Despite these revelations, the mainstream media continues to ignore these disclosures and maintains its relentless criticism of the president, who is fulfilling the will of the people. His efforts to shrink the bloated government and reduce the excessive expenditures that contributed to a staggering $37 trillion deficit are met with resistance from those who benefit from the status quo.

The Democrat Party and its representatives, who turned a blind eye to the mistakes and failures of the previous administration and its ineffective, incoherent leadership, have now turned their ire on the president. They attack his attempts to clean up government and restore American greatness.

President Trump and his administration are being vilified for exposing the lies and deceptions that allowed the government to operate under a veil of corruption. For this crime, he faces daily ridicule. Last week, Vice President J.D. Vance traveled to Europe, where he delivered a sharp critique of European nations, calling out their hypocrisy. The response was swift and predictable, as the vice president committed the cardinal sin of breaking with the norm of diplomatic complacency, challenging the idea that global leaders must always play along with the prevailing narratives, as fictitious as they may be.

Two weeks ago, the president exposed the hypocrisy of the Arab world and those who harbor animosity toward Israel when he proposed relocating the residents of Gaza from the land, which has become a grim and desolate place under Hamas control. After more than a year of Israeli bombardment, it has become uninhabitable for human life. Rather than receiving praise for offering Gaza’s residents a chance at a normal life by changing the status quo, the president was harshly condemned by those who claim to be concerned about so-called refugees. In reality, they revealed that they don’t genuinely care for this population. Instead, they use them as pawns in their ongoing battle against Israel.

In the world in which we live, truth is rare. Fiction, deviation, misinformation, and half-truths pervade across the world. The only way to have a connection to the truth is by following the Torah. Consequently, the laws that govern financial interactions between people must have a basis in the Torah for them to be truthful and just. Relying on other sources will lead to improper outcomes.

Parshas Mishpotim follows Yisro, because the dramatic and awe-inspiring majesty and glory of Maamad Har Sinai were an introduction to the laws governing how we deal with each other.

The depth of the connection between the two parshiyos is discussed by the Sefas Emes, who explains that “Ve’eileh hamishpotim asher tosim lifneihem” is the natural consequence of “Anochi Hashem Elokecha.”

The posuk states, “…asher tosim lifneihem,” teaching us that even though these laws appear to be rational, Jews are forbidden to adjudicate their disputes in secular courts. Even if the secular laws seem to equal those that appear in the Torah, we must know that they are not. There are truths and then there is the Torah’s truth, composed and transmitted by the One who created the world. We don’t live our lives in accordance with social mores and customs of the world around us. We live with His truth, the real truth.

Chazal teach that Hashem created the world according to the Torah. Therefore, it follows that the rule by which Hashem designed us to live is that of the Torah. The halachos are based on the logic of the Torah, not the logic of human beings. If our logic happens to conform with the Torah, that is because we have studied the Torah and it has affected us. It is also because the Creator created us to follow the rules of the Torah and implanted in us those concepts. The reason why a person who injured someone else pays him damages is not because it makes sense, but because the Torah mandates us to do so. Since that is the rule of the Torah and the world was created according to the laws of the Torah, people have those concepts embedded into them.

When people veer from the Torah, when people are corrupted, their mindset also changes and becomes corrupted. While they acknowledge the obligation to be truthful, they view truth differently in order to justify their way of life. Truth remains a value, but it becomes subservient to their agenda and objectives. They justify lying for what they view as the common good. They hew to a veneer of fidelity to the law coupled with kindness and goodness as they convince themselves that they are good people. Eventually, those around them and those who deal with them and study them recognize that it is all a ruse.

Study the leaders and administrators of communist and socialist countries and you will find that those who claim to be leaders of a worker’s paradise where all people are treated equally are, in fact, sadist butchers, who could care less about people’s rights, possessions, and lives. The same is true, though not on the same level, of the full gamut of politicians who care for themselves and their own power and wealth, viewing the people as pawns they must use to help them fulfill their desires. These people appoint judges and bureaucrats who will carry out their will and help advance the desired agenda. They speak of fidelity to truth, justice, and fairness, but, in truth, veer far from their stated goals.

The world runs on a form of fiction, a lie that is compelling and enticing and bears all the similarities to the truth. But it is still a lie. The system of justice presents itself as honorific and precise, but all too often, we find that the people who administer justice are lacking in fidelity to a just code.

From outside appearances, it seems that the laws are similar, but they are not. There are some things that you think you can accept at face value, but even those are often fiction. The yeitzer hora tempts us with different guises. Some are transparent and obvious enticements, while others are more cleverly devised to fool and entrap us. Societal mores are presented as truths, and those who don’t accept them are made to feel that they are out-of-fashion and irrelevant vestiges from a different time.

It’s all a game. Some people play baseball, some play football, and some play the truth.

There is no truth outside of the Torah. Leadership is about acting, about sincerity and compassion, about intelligence and presence. Facts and numbers are stubborn things, but they are either ignored or spun by those in power to create and foster the narrative necessary to promote their agenda.

The Torah is eternally true and relevant. We are not affected by today’s trends and fads, for we know that they will not stand the test of time. To compromise on truths is to engage in a fictitious momentary pursuit. To compromise on what we are and what we stand for to appeal to the world is a foolish endeavor.

The transparent attempts to betray the life-giving vision and mission of the Torah are to untether our vital links in exchange for temporal and fleeting societal standards that are in constant flux.

Chazal refer to this world as “alma deshikra,” meaning that everything around us is a lie. It’s all fake. The sooner we realize that, the sooner we can have a connection to the truth of the Torah. When we recognize that the nations of the world are governed by lies covered by a veneer of integrity, we learn a valuable lesson in how to navigate its roads and avoid its pitfalls.

Much of what happens in the world is akin to a Potemkin village, a deceptive or superficial facade created to give a false impression of prosperity, success, or well-being for the purpose of misleading others or hiding what is going on. So often, appearances are not what they seem, having been deliberately manipulated to conceal undesirable realities.

It’s one thing when marketers craft illusions of an ideal scenario while concealing the often less flattering reality. But it’s an entirely different matter when a government, particularly an American government, does the same. For four years, a man was propped up as president, while everyone in his administration, his party, and the media knew that he was physically and mentally incapable of fulfilling his duties.

Now, we’re learning that the funds we were told were being allocated to charitable projects worldwide were, in fact, funneled into a massive slush fund for Democrats, their allies, and their associates. The public was deceived for years, but it was all supposedly for the greater good—to advance the liberal progressive agenda in this country and around the world, and to enrich those connected to the political elite.

Anyone whose neshomah was at Har Sinai must learn this parsha and realize that if we study Parshas Yisro and accept the Torah and its truth, but we fail to study and properly observe the laws contained in Parshas Mishpotim, our acceptance of the Torah is lacking. Yisro is contingent on Mishpotim. One who doesn’t properly carry out the laws of Choshen Mishpot can be neither a ben Torah nor a mokir Torah. Someone who lacks respect for the property of others is lacking in faith. Those who engage in fraud and disrespect are not only dishonest and uncaring, but have failed in their commitment of naaseh v’nishma.

Sometimes, people neglect or bend the laws of Choshen Mishpot because they place the pursuit of finances above all other values. In so doing, they demonstrate their human frailty as well as a lack of faith in the Divine order. At times, man’s vision becomes clouded. We must endeavor to always be honest and upstanding in our dealings, not permitting our own interests to subconsciously cause us to err.

The Torah that we follow is comprised of emes and its paths lead to peace. In order to achieve proper lasting relationships and friendships, they must be based on honesty and fidelity to the truth. If we are evasive or deceptive, as charming as we try to be and as hard as we try to mask our differences, we will ultimately fail.

Armed with strength and truth, and guided by the Torah, we can build bridges to make the world a better place and prepare it for the coming of Moshiach. By being honest, facing up to our differences and surmounting them, we can reach accommodations that last over time.

Just as life has no meaning without the Torah, so is the order of creation interrupted by a lack of mishpot. When the baal korei reads the Aseres Hadibros, everyone pays close attention, for we know that the Torah is the song and foundation of life, and these hallowed words are the foundation of Torah and a Torah life.

But we must know that the pesukim of Mishpotim are also verses in that song and form the foundation of Torah life. The Torah is not a theoretical and philosophical book. It is the very foundation of the world, of life in general and our lives in particular. Those who live by it are blessed and live a blessed life.

May we study these laws of mishpotim of Choshen Mishpot as well as we study the laws of Orach Chaim, so that we know them and follow them as second nature. Doing so will earn for us the brachos of the Torah and help us merit the geulah sheleimah bekarov.

The Beauty of Shabbos

By Rabbi Pinchos Lipschutz

Finally, after generations of enslavement in Mitzrayim and a dramatic redemption, Klal Yisroel reaches the apex of creation, standing at Har Sinai and receiving the Torah from Hakadosh Boruch Hu. They hear the Aseres Hadibros and are awed and inspired to live lives of holiness, following the will of the Creator.

One of the mitzvos included in the Aseres Hadibros is Shabbos. We study the posuk of “Zachor es yom haShabbos lekadsho” (20:8), which literally translates as “Remember the Shabbos day to make it holy.”

The pesukim then state that we are to work six days of the week and rest on the seventh, not doing any work on that day because Hashem created the world in six days and rested on the seventh. Therefore, He blessed the Shabbos day and sanctified it.

The Ramban explains the posuk of “Zachor es yom haShabbos lekadsho” to mean that it is a mitzvah to remember to sanctify Shabbos and keep it holy. He cites the posuk which states, “Vekarasa laShabbos oneg likdosh Hashem” (Yeshayahu 58:13), and writes that when we rest on Shabbos, we do so because it is a holy day. We therefore take a break from even thinking about mundane matters. Instead, we seek to satiate our souls in the way of Hashem and study Torah.

In Parshas Beshalach (16:28-29), the Torah discusses Shabbos in reference to the monn. A double portion fell on Friday because none fell on Shabbos. The posuk states, “Reu ki Hashem nosan lochem es haShabbos - See that Hashem has given you the Shabbos.”

The Seforno explains that the posuk is saying that we should think about the concept that Hashem has given us Shabbos, which has two components that set it apart from the rest of the week: firstly, through its mitzvos, and secondly, because it is a gift that Hashem gave to the Bnei Yisroel.

This is probably based on the Gemara in Shabbos (10b), which states that Hashem told Moshe that He has a good gift among His treasures by the name of Shabbos and He wishes to present it to Klal Yisroel.

What is the gift? Is it the entirety of Shabbos or is it a component of Shabbos?

In the sefer from Rav Meir Soloveitchik al haTorah, in Parshas Beshalach, it is brought from the Brisker Rov that he deduced from a Rashi in Bereishis (2:2) that the rest component of Shabbos – menucha – is not just a lack of work, but a special creation that Hashem presented to us. He says that Shabbos has two components. The first is its mitzvos and the second is the menucha.

The Brisker Rov concluded that the menucha of Shabbos was especially created for the Jewish people and is the gift that Hashem gave us.

What is the gift of menucha?

Rav Shimshon Pincus (Shabbos Malkesa 3:4, 2) explains that when a person engages in intense physical labor, he naturally becomes tired and requires rest. This is rooted in the laws of nature, as it reflects a deep spiritual truth: that the source of all life is spiritual. The physical realm, by contrast, is not only distinct from the spiritual, but also serves as a barrier, distancing a person from his spiritual essence and, in turn, from his true source of vitality.

When someone immerses themselves entirely in physical labor, he becomes disconnected from this spiritual energy, leading to exhaustion. However, when he ceases his physical exertion and rest, his physical side no longer obstructs his spiritual side. This allows him to reconnect with his true source of life, replenishing his energy and restoring his vitality.

This is compounded when we sleep and our neshamos ascend on high to their Creator, becoming reconnected to their life source. They return to us fully charged and we wake up energized to take on the day.

The gift that Hashem gave us with Shabbos is that on this day we totally separate from gashmiyus – physical labor, activities, and thoughts – and return to ruchniyus, that which is spiritual. The holiness of Shabbos envelops us. Once we are unburdened from the physical aspects of life that we have been enveloped by for the past six days, we enter the realm of the kedusha and menucha of Shabbos, as we proclaim, “Yom menucha ukedusha l’amcha nosata.”

Shabbos disconnects us from gashmiyus, enveloping us in the source of energy and life. This is the ultimate gift of menucha that Hashem presented to us.

In order to merit this gift, however, we have to do our part and not only refrain from doing the physical labor of the 39 melachos, but, on Shabbos, elevate ourselves from the mundane through our actions and also through our thoughts. We refrain from discussing, reading about, or thinking about work and the everyday concerns that occupy our minds during the week. Shabbos is a time to step away from the ordinary and reconnect with a higher, spiritual realm. The more we do so, the better off we are and the more energetic we will be.

Menuchas Shabbos is not about lounging around, engaging in shallow conversations, or indulging in gossip without regard for the truth or the harm it may cause. It is not about speaking ill of others, mocking them, or simply passing the time with meaningless chatter.

Those who seek to experience the gift of menuchas Shabbos do so by elevating their ruchniyus through learning, refining their behavior, thoughts, speech, and what they read and focus on.

Shabbos is not solely about refraining from the 39 melachos. It’s about rising above our physical, material side as much as possible. It’s an opportunity to connect more deeply to our spiritual essence.

Shabbos is a precious gift from Hashem. The more we recognize and appreciate this gift, the closer we draw to Him and the better off we are. Viewing Shabbos as a burden only robs us of the deep opportunities it offers. It keeps us stuck in the triviality of the physical world, sapping our energy and preventing us from experiencing the true depth and perception this holy day can provide.

The holiness of Shabbos is so profound that, according to the Vilna Gaon, when we eat and drink on Shabbos to fulfill the commandment of oneg, experiencing the joy of eating and drinking on Shabbos, it is as sacred as if we were partaking in a korban. The reason for this, he explains, is that by engaging in these physical acts, we bridge the gap between the physical and spiritual realms, connecting the material (gashmi) and the spiritual (ruchni).

Rav Dovid Cohen elaborates on this by explaining that the essence of kedushas Shabbos lies in elevating the physical world and connecting it to the neshomah. Eating and enjoying food, though a physical act, becomes a spiritual one when done with the intention of fulfilling the mitzvah. As a result, this act is considered so holy that it is as if the person was consuming the meat of a korban.

Imagine that, although we are in golus, without the Bais Hamikdosh and without korbanos, every Shabbos we have the opportunity to eat in a way that is equal to eating korbanos. We don’t have to travel anywhere or do anything special. All we need to do is sit at our Shabbos table, immersed in the sanctity of the day, enjoying the delicacies our mothers and wives prepared for us and the family. Most likely, the recipes they used were handed down to them from their mothers, who received them from their mothers for hundreds of years, each one of whom cooked for a family of mekadshei Shabbos who had the pleasure equivalent to eating korbanos that were shechted in the Bais Hamikdosh.

No matter where they lived and how hard they worked all week, they all enjoyed the transformative powers of Shabbos, the yom menucha ukedusha.

Davening in the Zichron Moshe Shul in the heart of Yerushalayim’s Geulah neighborhood is a special pleasure. The shul and its shtieblach welcome Jews of all stripes who combine to form the beautiful mosaic that is Geulah in particular and Yerushalayim in general. Sitting side by side are the greatest talmidei chachomim, tzaddikim, mekubolim, tradesmen, shleppers, and every other type of Torah Jew you can imagine. It’s a special feeling to share a bench with them and call out to Hashem in the Holy City in the Holy Land.

I was there one Friday morning and saw a man sleeping on a bench. His clothing was dirty. His sleep was repeatedly interrupted as he scratched himself in pain from not having showered in many days. It was a pitiful sight, though not unusual in that hallowed shul.

On Friday evening, I was going to a different neighborhood for the meal and would be davening there as well. However, I went out of my way to pass Zichron Moshe and take in its sights and sounds.

As I passed the shul, I stopped by the window of the large bais medrash, known as “The Big.” I looked towards the mizrach, and there, next to the rov, was the man who, that morning, had been sleeping in squalor on a bench in that very room. From the window, I saw him as he sat on the mizrach wall, facing the mispallelim. He was bedecked in a Yerushalayimer gold bekeshe and shtreimel. He was shining as he sat there with a broad smile on his face. He looked like a malach.

Shabbos transformed him. He was a new person.

It was Shabbos, and he was a new being, almost unrecognizable from what he was a few hours before.

I stood there soaking in the image and thinking that this is how the geulah will be. We are overcome with shmutz, dirt, pain, and sadness. We are in golus, exiled among the nations and those who have strayed. We are far from home. But we do not despair. We know that the day of our redemption is around the corner. We will be cleansed, freshened, and made anew. Joy will return. And in the very place where we experienced pain, humiliation, and suffering, we will find comfort.

Meforshim wonder about the connection between the geulah and the heightened moments when Shabbos enters every week, which are combined in the universally recited Lecha Dodi.

We raise our voices and sing, welcoming the kallah, yet the words we chant aren’t as much about Shabbos as about Yerushalayim.

We shift from Likras Shabbos to Mikdash Melech, focusing on the Palace of the King. We hope for Hisna’ari and call out for Hisoreri, breaking into dance as we envision the time of Yosis Olayich Elokoyich.

The commentators ask why we chant these poetic expressions about the redemption and Yerushalayim at the time that Shabbos descends upon the world. Why do we mix the two?

In Zichron Moshe, as I stood transfixed at that window, I saw the transformational power of Shabbos and I discovered the answer to this question.

Every Shabbos, we are each able to rise from the dust of the workweek, from the darkness of golus - mei’afar kumi.

When Moshiach comes, we will do so as a people, together, just as we sing in Lecha Dodi: “Hisna’ari mei’afar kumi livshi bigdei sifarteich ami al yad ben Yishai bais halachmi korvah el nafshi ge’olah.”

May we all merit, each week, the transformation that Shabbos offers, and the ultimate transformation that Moshiach will bring when he redeems us from the struggles of the six days and ushers us into the world of eternal Shabbos.

Choose the Path of Faith

By Rabbi Pinchos Lipschutz

Recently, we’ve become all too familiar with the heartbreaking news from Eretz Yisroel: surprise attacks, bombings, hostages, deaths, and soldiers killed and suffering grave injuries. Each day brings new challenges—political unrest, legal battles, and the looming threat of the giyus. We long for the day when peace will finally prevail in our ancient homeland, and our brothers and sisters can live in safety and harmony.

Good news is rare, and when it comes, we cherish it.

Last week, there was news that gave everyone a jolt and a feeling of chizuk. Three female hostages were released on Thursday. Big deal, you say. We have become used to hostages being released by the savages who have been holding them since October 7^th. But this release was different.

First, we must learn not to take the news and world events as mere facts. Every occurrence carries a lesson, a message from Hashem guiding us on how to live our lives. Nothing happens by chance; everything is orchestrated with purpose.

Second, when good news arrives, it should bring us happiness. The release of a Jewish captive, held in deplorable conditions for over a year, is significant and is worthy of celebration. It’s an opportunity to recognize Hashem’s kindness, just as we acknowledge His judgment in times of tragedy.

We should embrace good news, celebrate it, and remember it, rather than focusing solely on the sorrow and constantly criticizing. There is much good in the world, and it’s important to seek it out and celebrate it.

Last week’s release was special for several reasons. As part of the latest cease-fire deal, for some reason, the release of hostages takes place on Shabbos. Agam Berger was on the list to be released last Shabbos. Her mother asked that the public refrain from engaging in any chillul Shabbos surrounding her release. She asked that no pictures be taken on Shabbos and that none of her and her family’s friends should travel to greet her on Shabbos when she is brought to an Israeli hospital for a medical review.

The Bergers were not a religious family prior to the tragic day when Agam and so many others were taken hostage. But as the ordeal began, Mrs. Berger decided that the hostages were taken because they were Jewish and that it would be a zechus for them to be released if she and others would become more Jewish. She found her daughter’s diary where she wrote one month before she was taken away that she was working on bringing herself closer to Hashem. Mrs. Berger began reaching out to rabbonim and religious teachers to help her along her way. She began adopting Shabbos, arranging gatherings for tefillah, spreading taharas hamishpocha, and working on strengthening emunah and bitachon in Hashem in keeping with her daughter’s adoption of the posuk of “B’derech emunah bocharti” (Tehillim 119:11) as her slogan.

As an apparent gift from Hashem to Agam and her family, there was no chillul Shabbos at all involved in her release. She was freed from captivity on Thursday and instantly set off a dramatic display of kiddush Sheim Shomayim.

As she completed her ride to freedom aboard an Israeli helicopter, she held on her lap a pad that read: “B’derech emunah bocharti uvederech emunah shavti…” Instead of choosing other avenues to keep herself alive as she fought to survive amidst the hardship of cruelty of being kept as a prisoner of Hamas, she chose the path of bringing herself closer to Hashem and trusting in Him.

She then let it be known that while in captivity, despite her precarious situation, she refused to do work on Shabbos. Despite being deprived of food and water, despite being famished and malnourished, she did not eat non-kosher food, did not partake of chometz on Pesach and fasted on Yom Kippur and Tisha B’Av. She davened from a siddur she found in Gaza, no doubt a gift Hashem sent her as a reward for her mesirus nefesh and deep emunah.

Her story is reminiscent of stories of old that we read about people held by the Nazis in Auschwitz, who, though barely surviving, didn’t permit non-kosher food to pass their lips and held on to their siddur or tefillin as if it was the most precious item in the world, though doing so threatened their life. And here was a young soldier, who didn’t know much religiously, who risked her life for the observance of mitzvos.

Sholom Mordechai Rubashkin became famous for his dedication to mitzvah observance as he endured an unjust period of confinement, and his story still inspires people. Remarkably, when he was in Israel a while back, Mrs. Berger reached out to him for guidance in inyonim of emunah and bitachon. They met twice and a bond was formed.

Books filled with stories of Holocaust heroism continue to be published, inspiring readers today, many years after the events took place. Yet, there is often an asterisk next to these stories, as they occurred 80, 90, or even 100 years ago in a very different world and under vastly different circumstances. The unspoken question lingers: would people in our generation—raised in times of abundance—be able to endure and overcome such unimaginable challenges?

The truth is that Jewish people, since our founding, have faced challenges of faith, requiring mesirus nefesh for mitzvah observance and our very survival. For thousands of years, nations of the world sought to eradicate us, using all types of methods, and despite it all, we are still here. We are eternal survivors. As the novi Yeshayahu (54:17) foretold, “Kol kli yutzar alayich lo yitzloch, none of the weapons that will be fashioned against you will succeed…zos nachalas avdei Hashem, this is the heritage of those who serve Hashem.”

When we see someone from our time, who grew up in comfortable surroundings, with all the modern accoutrements, be able to so strongly defy dastardly efforts to destroy her—held in the most inhumane conditions, above and below ground, always on the brink of starvation, in the shadow of death, and not fearing evil because she knew Hashem was with her—and despite the risk to her safety and life she insisted on keeping Shabbos and kashrus, it is a source of chizuk to all.

Every person has challenges in their life, thankfully not as severe as those the freed hostages were forced to endure. And when we wonder from where we will get the strength to surmount our nisayon, we can think of Agam and her situation and do as she did, resolving to do as the posuk prescribes, “Derech emunah bocharti,” choosing the path of emunah and bitachon. When conquering the challenge, we will be able to proclaim, “Uvederech emunah shavti,” Hakadosh Boruch Hu returned me to where I belong.

A foreign visitor to the Chazon Ish asked him what message he could bring back with him for his country folk. The Chazon Ish told him that the posuk says regarding Noach, “Tomim hayah bedorosav,” that in his day he stood out for his goodness. He explained that every time period has a specific mitzvah that defines it and helps the people of that time succeed.

The Chazon Ish said that in our time, the supreme mitzvah is emunah. Those who have emunah will have everything, for everything else will follow. In our time of darkness, when the good is covered and so many are misguided and don’t recognize Hashem in their lives, the way to persevere and succeed in being a good person and a good parent, as well as a shomer Torah umitzvos, is first by looking beneath the surface and recognizing Hashem’s fingerprints everywhere, welcoming Him into your life.

Even in a time of hester such as ours, when Hashem is hidden, He is still there. It is simply that we must seek Him, for He will never abandon us. Every once in a while, He sends us reminders that behind it all, He is there. When we get such a reminder, we should rejoice and remember that if we learn seforim such as Chovos Halevavos with a good peirush and Mesilas Yeshorim with the peirush of Rav Don Segal, we gain an understanding of what emunah is and how it enhances our life.

When we hear good news, such as Agam’s story, it should strengthen our emunah and remind us who we are, why we are here, and what is incumbent upon us. Emunah is a guide for a good life, and with proper emunah, we are able to follow a path to success, happiness, and redemption.

In this week’s parsha of Beshalach, we begin with Klal Yisroel at a high point, having finally been redeemed from Mitzrayim’s servitude. They miraculously cross through the Yam Suf and sing shirah to Hashem. But then, in short order, they quickly fall, and the parsha continues with a series of complaints that the newly freed slaves had toward Hashem.

And then, finally, at the end of the parsha, a change seems to overcome Klal Yisroel, and after that change, they do not rebel against Hashem for many parshiyos that follow.

Amalek descended upon the Jewish people, intent on destroying them and erasing their existence. Faced with this threat, Klal Yisroel was changed. Moshe, Aharon, Yehoshua, and Chur led the charge against Amalek. The Torah tells us that as Moshe raised his hands, the Jews gained the upper hand in battle, and when his hands were lowered, they faltered. The Mishnah teaches that the posuk reflects a deeper truth: when the Jewish people placed their faith in Hashem, they triumphed, but when they wavered in that trust, they faltered. It was their emunah and bitachon that ultimately led them to victory over their bitter enemy.

The parsha ends as Hashem instructs to write the story of Amaleik’s attack and to know that Hashem will erase the memory of Amaleik. However, that realization will wait until Moshiach’s arrival, for until then, we will face attacks from Amaleik in every generation, as we are so aware.

Amaleik decided to attack Klal Yisroel because they saw all the complaining and reasoned that the Jewish people were lacking in emunah. They saw a void and sought to exploit it. The nation of asher korcha baderech worked assiduously to tamp down any remaining embers of faith.

However, Amaleik wasn’t aware of Klal Yisroel’s power. When rallied by their leaders, they did teshuvah and returned to Hashem. Having thus asserted themselves, they were now stronger than ever. They believed with a new certainty and focus that Hashem controls the world and everything else is just a distraction from that reality.

The encounter with Amaleik tightened their embrace with Hashem and brought them closer to Har Sinai. Similarly, in every generation, when Amaleik attacks us, he causes us to reaffirm our beliefs and turn to Hashem. This is why Hashem promises that our arch-enemy will be ever-present until the redemption. We need him in order to remain loyal to Hashem. We need him to remind us who we are and why we are here.

That is how it has been throughout our history. The Jews are forced from their homes to a new exile. There is much pain and anguish. Jews are mercilessly killed and robbed of their possessions. Beaten and barely holding on, they establish roots in a new country. Slowly, they spread out of their ghettos and gradually become accepted and comfortable in the new host country. Good times are had by all, but then, just as it seems as if Moshiach has come and brought us our home in the host country, the cycle begins again. The goyim get fed up with us, the noose tightens, and before we know it, Amaleik is at our throats again.

We must ensure that our faith remains firm, and that we remain on the path of Torah and mussar, not slackening off in how we observe the mitzvos and conduct ourselves as bnei and bnos Torah.

People have many questions: Should I go to this place? Should I do this job? How should I respond to this person? Should I fight or squabble? Should I slander a business, or a competitor, or someone who embarrassed me in shul? Which school/yeshiva should I go to? Which school/yeshiva should I send my child to? The list is endless. The answer is always the same and it’s simple. Ask yourself if doing so will make the world a better or worse place. Will it make you a better person or a worse person? Will it add to your kedusha or will it weaken any holiness you have? Ask yourself if that is the way a person with emunah should be conducting himself. You will know the answer to these questions on your own, without any help or guidance. If you follow Dovid Hamelech’s advice and say, “Derech emunah bocharti,” life becomes so much better and easier.

Amaleik is ever-present, attacking us daily with challenges, moral, legal, and ethical. He seeks to temper our dikduk b’mitzvos with different guises and categorizations. Sometimes, they sound intelligent and sophisticated, while at other times, they are directed at our baser temptations. When Torah is mocked, when lomdei Torah are mocked, when our way of life is castigated by an antireligious, leftist band that seeks to overturn the government that is supportive of our community and splinter and divide us, know that they are acting as modern-day Amaleikis and don’t let them get their foot in the door.

To continue thriving, we must do as Jews have been doing throughout the ages and remain faithful to our mesorah, unyielding in our devotion to Torah, untempted by anything that dilutes a holy life, and support the hands of the Moshe Rabbeinus of our generation with emunah, bitachon, shemiras mitzvos, and limud haTorah. By doing so, we will be bringing ourselves closer to our personal redemption and the final geulah, bemeheirah beyomeinu.

Light Through Darkness

By Rabbi Pinchos Lipschutz

The world is moving so fast that we can barely keep track of what is going on. After experiencing four years of a weak, ineffective, and incompetent leader who caused the world’s leading country to suffer economically, politically, and morally, last week Hashem brought us a new leader, albeit one with whom we have become familiar.

With a whirlwind of action, he set about undoing the damage his predecessor had wrought and repositioning the country on a trajectory of greatness. He returned common sense to government, replacing years of progressive wokeism detached from reality, science, honesty, decency, and the truth. It will take some time for the changes to sink in, but we should be thankful for the apparent return to morality and openness in government.

We must realize that the change was brought about by Hakadosh Boruch Hu, as the president himself reminded the nation in his inaugural message. Nothing happens by itself. Everything that occurs is caused by the Creator for a higher purpose than is often readily apparent.

It is our obligation to make ourselves worthy of Hashem’s beneficence and appreciate what is being done for us. Certain people have been quick to pounce on actions they don’t comprehend and immediately condemn the president or his assistants, accusing them of being Nazis or anti-Israel, along with other unfounded allegations.

Israel has been fighting a war with the ragtag terror organization that governs Gaza and perpetrated an awful large-scale assault, which included vicious attacks on civilians, wanton killings, widespread violence, destruction of every sort, and abductions. The Jews in Israel have been suffering at the hands of Arabs for the hundreds of years, but the attacks on October 7, 2023, were the worst there in modern history and the worst anywhere since the Holocaust.

Israel declared war on Hamas, saying that its goals were the eradication of that evil group and the return of its captives. After over one year of fighting, Israel has not been able to achieve its objectives, and the new president decided that the war must end - enough spilled blood on both sides, enough fighting with no end in sight. He pushed through a ceasefire tied to a staggered hostage return and freedom for despicable, murderous terrorists.

There are some in this country who accuse the president of betraying Israel, because they don’t appreciate the larger dynamics at play and the daily wounding and deaths of young Israeli soldiers. The image of the invincible Israeli army and soldiers, which was born from the miracles of the Six Day War, is deeply ingrained in the minds of Israelis and Jews the world over, and nothing that happened since has tarnished that picture.

This column is not meant as a screed against the army or anyone else, but as a realistic view of what is happening now. As believers, maaminim bnei maaminim, it is our duty not to get sucked in by propaganda and wishful thinking, but to rationally examine that which takes place and has taken place, seeing how everything that happens is done by Hakadosh Boruch Hu for reasons He understands that will one day be evident to us as well. When He wants the Israeli army to win, they are invincible supermen, and when He does not want them to win, they don’t.

Some wars were miraculously won, as any objective study can show, while others were lost by an army that couldn’t get the job done for a variety of reasons. These included poor intelligence, inadequate planning, weak generals, tactical errors, and the like. This past war was an exhibition of all of the above.

People still wonder how it can be that the Israelis didn’t see the terrorists coming and how it can be that they weren’t able to stop them. Why did it take so many hours for soldiers to finally arrive on the scene? How can it be? They don’t understand. Some frum Yidden also don’t understand, and whenever the topic comes up in conversation, they wonder aloud how it can be.

But for true believers, it is obvious what happened. At other times, Hashem helped them out, opening their eyes and ears to what was going on. This time, they didn’t merit the Divine assistance, and therefore they didn’t see and didn’t hear what was going to happen and then what was happening.

There is no other answer, no other explanation.

These weeks, as we study the parshiyos of Vo’eira and Bo, they should serve to reinforce in us the basic concept of Jewish belief - that Hashem created the world and causes everything that happens in it. Nothing happens by itself. When Hashem wants water to remain in its natural state, it is colorless, odorless, cool, and refreshing. But when He wants to teach the world a lesson, that same water can have the color and consistency of blood. Frogs, lice, wild animals, and grasshoppers can appear out of nowhere and swarm everywhere, eating all the food, torturing the populace, and making normal life impossible.

Each time a makkah was inflicted on Mitzrayim, Paroh realized that Hashem rules over him, as well as the heaven and earth. He brought himself to that realization, but then, when he wanted to go about life according to his wishes, he put out of his mind that Hashem ruled over him and all. Even when it is obvious that success necessitates subscribing to Hashem’s code and living life the way He has prescribed, people seek to compartmentalize and do as they please and as they understand. But it doesn’t work. Just as Paroh invited more destruction and pain upon himself and his people each time he ignored Hashem’s wishes, so do we.

Although there were many reports of soldiers saved by Divine intervention, in this war, overall, Hashem did not cause the Israelis to win, and thus the same army that is widely praised for its prowess, as hard as it tried and as courageously as its men fought, could not put away its enemy. Therefore, it was forced to enter into a lopsided deal to stem the bleeding, end the fighting, and gain back its hostages.

While all of this is going on, the country is convulsing over the attempt to draft yeshiva students, as if that is the problem. If only the chareidim would give up learning and join the army, everything would improve, they say.

At a time when Divine mercy is so needed, the spiritual should be encouraged, not discouraged. Instead of seeking to find favor in the eyes of the Creator, so that He will help secure advances and victories, the country’s leaders seek the opposite. It makes no sense. Once again, they are failing to see and understand the situation they are in.

Paroh and his people lived hedonistic lives, predicated upon their ability to enjoy themselves as they saw fit. Their identity was assumed from the pleasures they enjoyed, from the games and sports they excelled in, the neighborhoods they lived in, and the size of their homes and chariots. All outward manifestations of a people without a core. When facing challenges, they endeavored to ignore them and persist in the pursuit of physical enjoyment, for that was their life.

Chazal teach that the Bnei Yisroel in Mitzrayim didn’t change their names, language, or clothing. Their lesson to us is that, as challenging as it was, the Jews remained a spiritual people of destiny, who lived for a higher purpose and followed the Creator. The physical subjugation and the oppression of servitude were unable to change them, for they remained focused on fulfilling their eternal missions in life.

They hailed from great people and knew that following Hashem’s word would allow them to merit redemption.

And so it is in our day. Those who cleave to Torah, studying it and following its every word, remaining loyal to its mitzvos, concentrate on fulfilling Hashem’s will and seeing His Hand in the happenings of the world and in their own lives. They see perfection and engage in penitence when they sin or veer off track. As in Mitzrayim, those people will be redeemed and will not perish in darkness they have caused themselves by dimming the light of Torah in their lives.

Vacuous people who live selfishly and hedonistically, with a superficial coating of religiosity, jeopardize their connection to the Chosen People, for when challenges and tough times come, they risk not having the strength to maintain the necessary commitment.

Emunah and bitachon are the very foundations of our faith, and as the Ramban writes at the end of his peirush on this week’s parsha, the basis of our belief is to know that everything that happens, regardless of whether it seems to be a miracle or follows the natural course of human life, is all from Hashem. Someone who doesn’t believe in this concept, known as Hashgocha Protis, can be the biggest masmid and medakdeik b’mitzvos but is not considered a believer in Hashem and His Torah.

As we discussed last week, quoting from my rebbi, Rav Dovid Cohen, rosh yeshiva of Yeshivas Chevron, we are now in the period known as ikvisa deMeshicha, literally translated as the heel of Moshiach and loosely translated to mean the time preceding Moshiach’s arrival.

My rebbi, Rav Moshe Shapiro, explains the term, quoting the Gemara (Shabbos 31a), which states that the word emunah, faith, is a reference to Seder Zeraim, which includes the halachos pertaining to planting, the proper conduct vis-à-vis terumos, ma’aseros, and other obligations. The farmer is “ma’amin b’chayei olam v’zoreia,” he has faith in the One who sustains creation and he plants. Why does a farmer need more faith than any other worker? Doesn’t a doctor need faith to heal people?

The seed is unique in that, to cause growth, it must first decompose and disappear. This week, we marked Rosh Chodesh Shevat. On the 15^th day of this month, we shall observe Tu B’Shevat, the day when that rebirth begins, deep beneath the earth. It is still winter, but beyond our view and perception, there are stirrings of new life, the perfect example of true faith.

The farmer needs extra conviction, because there will be no yield for him without the necessary breakdown of the seed. Darkness leads to light. As Chazal say, “Leka nehora delo nofik migoy chashucha—There is no light that doesn’t first come through darkness.”

The emunah of the farmer is the emunah of our nation as we wait for the final salvation to sprout like a seed.

Like a seed that appears to have withered and died, the heel is far from the center of the body, callous and insensitive to feeling. This period is called “ikvisa,” the heel of time. We will have to exist on faith alone, seeing and feeling nothing.

It’s the moment of utter darkness, the blackest part of night before dawn breaks. The seed appears completely destroyed because it’s on the verge of taking root and creating new life.

Great challenges comes along with the hope this thought provides. These challenges increase as the time of Moshiach’s arrival gets increasingly closer. The challenges are physical, causing us pain and losses. Things happen to us, the community, and the world that appear to be destructive and dark. Ideological challenges are also increasingly prevalent, seeking to cast doubt on the faith we must maintain to be redeemed from golus. Our bond to the Torah is in jeopardy.

One of the 13 foundations of our faith as laid out by the Rambam is that “zos haTorah lo sehei muchlefes,” the Torah will never change, and each word is as relevant today as it was 3,500 years ago.

A new light will soon shine over the world, a light that will be recognized by those who are devoted to the Torah. Those who have not been swayed by false promises or misleading interpretations but remain loyal and steadfast in their commitment to the truth will merit the geulah. Those for whom the eternal light of Torah dimmed along the way, as they sought to adapt it to fit modern ideas and sensibilities, will be lost in the dark and never merit seeing the great light that will shine very shortly.

May we study the parsha seriously and absorb its messages so that we and our children will merit the redemption of Moshiach quickly in our day.

Unending Challenges, Unbending Faith

By Rabbi Pinchos Lipschutz

Eretz Yisroel is a nation fraught with disagreements, tragedies, and profound challenges. Since its inception, Israel has faced large and small problems, oscillating between moments of hope and periods of despair. Recently, the situation seems to have deteriorated further. Many of the issues currently confounding the country lack simple solutions, leaving many to search for the root causes of the discord, pain, internal and external conflicts, and the inability to find lasting resolutions.

Years ago, during a visit from Binyomin Netanyahu, I asked him for his perspective on the complex issues Israel faces and the possible solutions. His response was candid: Not all problems have immediate solutions. Sometimes, change requires waiting—for shifts in leadership, changes in the facts on the ground, evolving public opinion, or technological advancements that render current issues obsolete. Some challenges may take a few years to resolve, while others may require a generation or more.

Israel, founded in 1948, was immediately attacked by Arab armies, marking the beginning of its first war. With Hashem’s help, the enemies were repelled, and the state began to take root. The war of terror and fedayeen attacks were persistent, and major wars erupted in 1956, 1967, 1973, and there were a couple with Lebanon and Gaza. The most recent flare-up began with a brutal and unexpected attack by Hamas, which quickly expanded to involve Hezbollah in the north, the Houthis in the south, and, of course, Iran to the east.

While Israel was caught off guard by the surprise attack—something they should have anticipated—the country responded with vigor and bravado. Sadly, the conflict did not unfold as anticipated. The current war in Gaza dragged on far longer than Israeli leaders expected, and its objectives remained unmet. The army was not able to free the hostages, Hamas remains a powerful force, and Israeli soldiers continued to sacrifice their lives until a ceasefire was declared.

International fatigue, not only among Israel’s enemies, but also figures such as President Trump and others in the global community, grew, and Israel’s public relations campaign has been poor ineffective. Wars are perilous, and strong rhetoric alone cannot win them. If you do not prevail in a war, the consequences can be grave. It was under these circumstances that the hostage deal came to fruition.

Now, the questions loom: What can be done? How do we move forward?

In addition to these external conflicts, Israel faces significant internal challenges, particularly concerning military service. The issue of giyus (conscription) remains a delicate and contentious matter. Since its founding by secular Jews, Israel has been divided on matters of religion. The early Zionists sought to replace religion with the state, viewing the ancient traditions of Judaism as irrelevant in a modern, secular society. The founders were familiar with Jewish life from their former homes, but believed that religious observance would naturally fade over time. They hoped to focus on national growth without being encumbered by what they viewed as an ancient albatross with no functional place in their modern society. They were comfortable with maintaining outward and superficial manifestations of Yiddishkeit, and recognized them as necessary components of a Jewish state.

An agreement was reached—the “status quo”—whereby religious communities could continue their practices. One such provision was the exemption from the army draft of religious students who were studying Torah. At the time, Ben Gurion and those of his time believed that religion would eventually disappear, making these issues inconsequential in the long run.

As the older generation that was familiar with authentic Yiddishkeit died out and a new generation assumed the country’s leadership, the relationship became more tenuous. The liberal secularists hate religion altogether, while those on the right are more traditional and tolerant of the religious communities.

As time passed and the religious community grew, tensions between secular and religious Jews heightened. While the left-wing secularists view religion with disdain, those on the right tend to be more accommodating. As the chareidi community expanded, the left began to leverage the issue of giyus to divide the governing coalition led by Prime Minister Netanyahu. They would drive such a wedge between Netanyahu and his partners that the chareidi Knesset members would leave the government and it would fall, bringing new elections, which they believed they could win. They believed that by inflaming public opinion on this matter, they could undermine the right-wing government and regain power.

The Israeli Supreme Court, influenced by cases brought by the Reform movement, is now pressing the government to pass legislation that would mandate conscription for Torah students. The situation has reached a critical point, where even compromise proposals acceptable to the chareidi parties are being rejected by the court, and certain Likud members are threatening to buck party discipline and vote against legislation that chareidim could support, meaning that there may not be a Knesset majority for a bill chareidim could agree to.

At present, a solution remains elusive, and negotiations continue behind closed doors.

So you see, my dear friends, that there are serious issues facing our brethren in the Holy Land, but having just returned from there Monday morning, I can tell you that, by and large, life goes on as usual, with trust that Hashem will provide solutions to these problems and will continue to guide them as He has in the past.

I went to visit my dear friend, Rav Zvi Shvartz, in Rechovot. A veritable powerhouse, he is a revered tzaddik who leads a kollel and a Lev L’Achim kiruv center, spreading Torah and kedusha far and near. His center has touched many lives, and some of those he was mekareiv are now kollel yungeleit who dedicate their free time to running various kiruv initiatives in nearby towns and villages. They bring Torah to people who had no previous idea of what being Jewish is about.

Stories of siyata diShmaya that he has witnessed in his work flow from his mouth as fast as he can speak. One such story involves a young boy from a family he was mekareiv. Rav Shvartz recounted with great emotion how, with siyata diShmaya, he succeeded in enrolling the boy in a cheder, where he is currently a budding ben Torah.

Rav Shvartz shared that his experience with that boy led him to a newfound understanding of a posuk, “Ki simachtani Hashem befa’alecha bema’asei yodecha aranein,” which translates as, “You have gladdened me, Hashem, with what You accomplish, with Your handiwork I celebrate.” He explained that when people work hard to accomplish something and then perceive that it was the Hand of Hashem that guided their efforts, they realize that their accomplishments could never have happened without Divine assistance. Even when they celebrate what they have accomplished, they know that it was from Hashem.

Rav Shvartz introduced me to five of his talmidim, and each gave a brief description of where he goes, what he does, and the changes he brought about. They work hard, are dedicated, and take great pride in what they do, but without Hashem’s help, it wouldn’t be happening.

The visit was fascinating and breathed hope, as it painted an optimistic glare over the negative headlines and pessimistic narratives.

Another fascinating facet of the trip was a visit to three outposts of a relatively new method of bringing back teenagers who have become lost. My dear friends, Rabbis Nechemia Malinowitz and Yehuda Soloveitchik, introduced me to the concept.

In Hebrew, it’s called a “chavah,” which translates as a ranch. In these ranch settings, boys who didn’t make it in yeshiva, school, or life are given new perceptions of their self-worth and their ability to accomplish tough tasks and play leadership roles. They are helped and guided in putting their lives back together and setting them up to be successful and wholesome.

The boys are rehabilitated through hands-on activities with animals, which help to rebuild their sense of self as they learn responsibility and much else.

The chavah, known as Chavat Lechatchila, also contains a yeshiva, Ohel Yaakov, where the boys learn with yungeleit one seder a day. They are located in the area known as “The Bikah,” not far from the Jordan border. The area was largely desolate of Jewish settlement, so their being there also serves the purpose of having Jews present, acting as a warning system should there ever be any attacks, chas veshalom.

In the mornings, the boys serve as shepherds and engage in other activities that teach them responsibility and help their self-worth and confidence grow.

Therapy via animals is a growing field, and at Chavat Lechatchila, you can see it in action, as directed by Rabbi Yecheskel Friedman, a Yid of mesirus nefesh.

After the boys are rehabilitated, they return to their yeshivos, homes, or wherever they want to go to make use of their newfound talents.

I asked for an example of what the boys learn from their interactions with animals. Rabbi Friedman spoke of a remarkable lesson shared by the program’s leaders involving border collies, which assist shepherds in guiding sheep. The dogs are trained to respond to gentle, slow commands, teaching an important lesson: Patience and calmness lead to success, while anger and harshness only create obstacles.

While they primarily work with sheep and goats, there are also horses, snakes, lizards, turtles, and many other animals to care for. There is also a small techeiles factory and a life-size model of the mizbei’ach, where kohanim come to study the avodah they will soon be performing on the mizbei’ach in the Bais Hamikdosh in Yerushalayim.

These programs have already had a profound impact on many young lives. However, due to limited funding, they can only serve a fraction of those in need. If supported, these initiatives could help many more young people reach their full potential and reintegrate into society. There are currently thirty boys in Rabbi Friedman’s program, and he can accommodate up to 100 with proper funding.

Despite the tumultuous challenges Israel faces, there is hope. When we recognize that everything is under the control of Hashem, we can see that even in difficult times, His goodness is present, though sometimes hidden. There is so much good. All you have to do is look for it, and you will find it.

I visited my rebbi, Rav Dovid Cohen, and discussed various topics with him, such as the giyus matter and the deal for the return of the hostages. I asked him what I could tell the people back home who worry about the matzav in Eretz Yisroel and want to know how they should understand what is happening.

He said that there is no doubt that we are living in ikvesa deMeshicha, the period leading up to the arrival of Moshiach, who will redeem us and bring the world to its tachlis.

The Vilna Gaon taught that as we are in ikvesa deMeshicha and approaching the final geulah, we experience the birth pangs of Moshiach, and the closer we get to the coming of Moshiach, the sharper and more painful the pangs become.

The severe crises and problems we are experiencing and dealing with now are indications that Moshiach’s arrival is rapidly approaching.

“What we must do now is tzu shtarken,” he said. We must strengthen ourselves, our limud haTorah and hachzokas haTorah, dikduk b’mitzvos and teshuvah, for the Rambam says that teshuvah is what will bring about the redemption.

The rosh yeshiva quoted the Chazal that the Chofetz Chaim would repeat: “Mah yaaseh odom veyinotzel m’chevlei Moshiach, yaasok b’Torah ub’gemillus chassodim.” To be spared from the chevlei Moshiach, a person should busy himself studying Torah and performing acts of kindness.

There are many problems now in many different areas of Jewish life, but with faith, perseverance, and trust in Hashem, we can face these trials with strength and optimism. We must not become broken and should never despair, regardless of what is going on in the Jewish world or in our personal lives.

No article on a trip to Eretz Yisroel is complete without a taxi driver story. This one is a little different. I flagged down a taxi in Geulah to take me somewhere. The driver was not an old bitter Likudnik, like so many others. Rather, he happened to be an Arab. I was discussing with him various experiences of his job and the patience required to navigate slowly moving traffic on packed, narrow streets. Suddenly, he says to me that he loves driving in religious areas, for “the customers are unfailingly polite and honest, boruch Hashem!”

“I try to stay away from secular areas. They don’t treat me as well as the religious people.”

Every one of our interactions with people makes a mark and a difference. How much better off we all would be, and the world would be, if more people would speak of us the way that taxi driver does.

Each time we interact with someone, whether it is a fellow Yid, someone we know, or someone we don’t know, it is an opportunity to make a kiddush Hashem and help bring Moshiach closer. If only people would see how we speak and behave financially and socially, and would walk away saying, “Mah no’eh maaseiheim,” how nice and special these people are, much of the hatred against us could be mitigated.

Despite the situation, Hashem provides for us avenues of escape, of improvement, and of ways to provide zechuyos for ourselves and for Am Yisroel. Let us be wise and grab those opportunities so that we can quickly merit the realization of Hashem’s kindness and the revelation of Moshiach speedily and in our day.

Sparks Amidst the Darkness

By Rabbi Pinchos Lipschutz

This week, we begin the study of Seder Shemos, recounting the story of Yaakov’s descendants in Mitzrayim. First, we learn of their subjugation and servitude, followed by their eventual freedom and redemption. Finally, we see how they became a nation at Har Sinai and the construction of the Mishkon.

The era of the avos has ended, and now the era of their children, the Bnei Yisroel, begins. After a rough start, they ultimately rise to the expectations placed upon them and earn the Torah, the mitzvos, and a profound connection to Hashem.

Jews are often compared to the moon, going through periods of contraction and darkness, which are always followed by periods of remarkable rejuvenation and growth. This has been the case since our earliest days in Mitzrayim, and it remains true today. Not so long ago, we were decimated and nearly lost, yet slowly but steadily, we have surged back, and in many ways, we are stronger than ever.

In Lakewood alone, there are some 40,000 children in elementary schools, 4,500 talmidei chachomim studying Maseches Yevamos in Bais Medrash Govoah and many thousands more than in the past millennium learning all the masechtos of Shas there. This doesn’t even account for what’s happening in other cities and towns across the United States, in Eretz Yisroel, and around the world.

It all began with the freed slaves who emerged from Mitzrayim and stood at Har Sinai. We have come a long way since then, though we are still in golus, struggling to find our place. Many of us continue to do our best, and always at the forefront of our minds is the deep yearning to return home to Eretz Yisroel.

Yerushalayim calls to us, even as we have learned to live in golus. In our hearts, we know that we do not truly belong here, and we understand how easily the good days can come to an abrupt end. We know we are meant to be separate, holy, living on a higher plane, and following in the footsteps of our great-grandparents who led lives of physical simplicity and spiritual greatness. With mesirus nefesh, they steadfastly refused to deviate from the teachings of their parents and teachers, despite the cost.

In the modern era, it has become difficult to live as they did and to keep future generations on the path of modesty, self-restraint, innocence, and virtue. Torah flourishes all around us, but we need it to grow within us as well.

We can only achieve this by dedicating ourselves to Torah study, learning Gemara with its meforshim, Rishonim, and Acharonim, and studying classic sifrei mussar, which serve to elevate, purify, and ground us.

When we study the weekly parsha, reviewing and striving to understand the eternal words and lessons of the pesukim, they remind us of who we are meant to be. The lessons are clear, laid out for us and reinforced week after week by our rabbeim and rabbonim, who educate us on what our priorities should be. The lessons of the weekly sedrah remind us of where we came from, how we should behave, and what we should strive for. Through them, we can find success and fulfillment, achieving the goals and purposes that the Creator has set for us.

By studying the parsha each week and nurturing our neshamos through limud haTorah, we are kept grounded in a world where fiction often masquerades as truth and people put more effort into appearances than into true achievement.

It doesn’t take a genius to recognize the corruption and incompetence that reign around the world. Yet, millions of people see what we see, and time and time again, they elect leaders who embody those very qualities. They vote for candidates whose platforms are built on lies, who do little more than read speeches written by others, and who, once in office, raise taxes, contribute to moral decay, and prove themselves incapable of fulfilling the responsibilities they were entrusted with.

Many argue that there is little difference between candidates from the two major parties. However, consider the consequences of the current president’s tenure. Under his administration, inflation skyrocketed to near-historic levels, depleting your finances every time you make a purchase. Nearly every aspect of life has seen rising costs, while value and quality have sharply declined over the past four years. He has consistently supported and empowered individuals whose actions threaten to undermine the moral foundation of this country. The list of disasters he has caused and exacerbated—both domestically and internationally—is too extensive to list here. However, one thing can be said: The only silver lining is that his time in office is soon coming to an end.

California is a beautiful state, a veritable paradise, but much of it is being ruined by misguided leadership. Fires rage out of control, causing astronomical damage. The apocalyptic images of terrifying destruction continue to plague people as the infernos burn. The authorities, from the ambitious governor on down, have been shown to be completely inept in managing the state, contributing to the very catastrophe people have been warning about for years.

Due to their laws and agendas, the main reservoir was emptied, the fire department was more focused on diversifying its firefighting force than improving it, the fire hydrants didn’t work, and there simply wasn’t enough water, all due to misguided environmental practices. When the Los Angeles mayor heard about a devastating fire starting, she quickly flew to Africa, only to return in a panic, revealing her incompetence.

When we witness the results of errant leadership, we are reminded of what happens when people fail to use the common sense Hashem has granted them. If we are yirei Hashem, we must learn from what we see around us and strive to improve ourselves. When we see the destruction caused by evil, irresponsible actions, we should learn from those experiences and quickly mend our ways.

We should turn to the pesukim and see how our avos conducted themselves and how Hashem directed them. When we daven, we should do so with more kavonah, taking time to say each word properly and think about what we are saying.

When reciting Krias Shema twice daily, slowly and carefully, we say the words, “Vechorah af Hashem bochem v’otzar es hashomayim velo yihiyeh motor,” meaning that if you conduct yourselves improperly, Hashem will shut the heavens and there will be no rain.

To understand the significance of this, we need only look at the multi-million-dollar mansions that were quickly reduced to ashes. People who thought they were invincible, whose castles could withstand anything, learned a very quick lesson about the vulnerability of man.

Despite their wealth and status, they were reminded that material possessions, no matter how opulent or carefully protected, can be destroyed in an instant by forces beyond their control. The experience highlights the precariousness of even the most extravagant empires, showing the fragility of security and the limits of wealth in the face of Hakadosh Boruch Hu’s power. It also serves as a reminder that true stability and safety cannot be bought. They must be earned.

We are a people set apart, called to embody purpose and conviction. We were created to stand for something greater, with values that run deep and are held with unwavering sincerity. We, as a people, are not meant to be corrupt or immoral, nor are we to worship wealth or those who possess it. Our calling is not merely to speak of our values, but to live by them, every day, in every way. We are to uphold them with integrity and to respect only those who do the same.

In this week’s parsha, we are introduced to Moshe Rabbeinu. After a blissful childhood in the royal palace, upon his first exit from Paroh’s compound, he witnessed the suffering of his enslaved brethren. He also came upon two evil individuals and reprimanded one for slapping the other. For this act, he was forced to flee to Midyon. Speaking of “come-downs,” he went from a pampered life to working with sheep as a lowly shepherd in the blink of an eye. But as with everything else in life, this shift was arranged by Hakadosh Boruch Hu, who had far greater plans for Moshe Rabbeinu.

One day, as he was leading the sheep to pasture on Har Choreiv, he noticed a burning bush. As the fire raged, he observed that the bush’s branches were not being consumed.

Moshe approached the bush to investigate this strange phenomenon. He thought that perhaps something supernatural was happening and that there might be a lesson in this occurrence for him. He sensed a hidden sanctity in the blaze.

Hashem called out to him from the bush and told him that he was standing on holy ground. Hashem then instructed him to return to Mitzrayim and lead His people to freedom in the Promised Land.

Hashem chose Moshe as the leader of the Jewish people because, instead of ignoring the burning bush, he approached it and recognized holiness. Though he was in a desert, his life was centered around kedusha, and wherever he went, he searched for kedusha.

When Moshe saw a fire burning without being fueled as a natural fire would be, he stopped. Perhaps he had stumbled upon the kedusha he had been seeking. In the darkness of a strange land, amidst the emptiness of a desert, he found it.

This moment identified Moshe as the one who could lead the children of Avrohom, Yitzchok, and Yaakov from the depths of Mitzrayim. As we exist in golus, the ability to distinguish fact from fiction, and holy from vile, is paramount. Striving for a life of kedusha and constantly seeking kedusha by examining and learning from our daily encounters is what keeps us on the path from golus to geulah.

Throughout our history, our leaders have been able to perceive holiness where others saw emptiness. They saw holy sparks where others saw darkness, and they found glory in a lowly bush with no chance for growth.

In golus, there are times when people want to give up. They see danger, they see destruction, they feel social hatred and cultural depravity on all sides, and they think it’s over. They see people who have erred and veered from the holy path, and they give up on them. They think that nothing good will ever come from them. They are burnt out. Yet, the good and the great see sparks of holiness waiting to be ignited.

Each week, as the melava malka candles flicker, we gaze at them and reflect on the sublime joy of Shabbos, wondering how we’ll face another week—six more days of zei’as apecha—until we can experience Shabbos again.

The transition from Shabbos to Motzoei Shabbos mirrors what the Bnei Yisroel faced as they left Eretz Yisroel and moved to Mitzrayim to escape hunger. They left behind light and holiness and descended into darkness and defilement.

We partake of melava malka to ease that transition. We sing “Al tira avdi Yaakov.” We say, “Do not fear. You are equipped with the strength and ability to rise above it all and remain true to yourselves, to each other, and to the Torah if you remain loyal to the teachings and lessons transmitted from one generation to the next from avdi Yaakov.”

“Hakol kol Yaakov.” With the calm voice of Yaakov, with the restrained middos of Yaakov, with the temimus of Yaakov, and with the dedication to Torah that Yaakov personified, we can overcome.

We can bring salvation to those who suffer. We can push back against those who torment us. We can overcome the challenges that threaten us. We can support those who are struggling and return those who have fallen away.

We press on, always growing, moving upward, and reaching new heights every day. Each day represents an opportunity to improve in Torah, kedusha, emunah, and bitachon. We observe the world around us and learn lessons from watching others falter.

We witness natural occurrences and pause to ponder, think, and grow from what we have seen.

Where others see darkness, we see the boundless potential for light to emerge. Where others are lost in loneliness, we recognize the profound opportunity to extend friendship, connection, and community. Where others witness destruction and fires consuming all in their path, we see fertile ground for renewal—an opportunity to rebuild, re-grow, and cultivate something even more beautiful and lasting than before.

We do not shy away from the challenges before us. Instead, we embrace them, knowing that within every hardship lies the seed of transformation. In every shadow, we discern the dawn of hope, and in every setback, we sense the chance to rise higher until we merit the coming of Moshiach speedily in our day.