Nach Daily

Mishlei Perek 31 by Rabbi Shaya Sussman, LCSW

I hope that you’re all well today. Welcome to another episode of NachDaily, Mishlei Perek 30. This is very exciting because we have only one more perek left in Mishlei.

This perek opens with the words, “Divrei Agur ben Yakeh hamasah, n’um hagever l’Easi’el, l’Easi’el v’Uchal - These are the words of Agur son of Yakeh, the prophecy, the words of this man Easi’el v’uchal.”

There are many levels contained in this verse. As we’ve seen in previous perakim, the Gr’a explains that this was actually written by Agur who was a contemporary of Shlomo Hamelech, and was added in by the Anshei Knessess Hagadola, the Men of the Great Assembly.

Rashi and the Meiri explain that Shlomo really did write this perek. Agur comes from the word l’agur, to gather. Ben means bina, insight, indicating that Shlomo gathered up more bina and wisdom than any other human being. Yakeh means vomit, because Shlomo in a sense spit out and shared all the wisdom he had gathered.

The Metsudos and others explain that Yakeh means vomit in a negative context. Shlomo was forced to spit out and lose all of the wisdom he gathered. It refers to the prophecy of a man to indicate that Shlomo was a man and lost his wisdom.

The Ramad Walli reminds us that Shlomo was given his wisdom as a total gift from Above. He was 12 years old when he sat on his father's throne. Hashem had totally opened up his mind, which is why the passuk refers to it as a prophecy, ne’um hagever. The hint to this idea is the word ne’um - nun, aleph, mem equal the gematria of 91. This is the same numerical value as the combination of Hashem’s names of Hey, Vav, Yud, Hey and Aleph, Daled, Nun, Yud, which also equal 91.

The Meforshim explain that there are 3 things which a king is forbidden to do. 1) Not have too many horses because he’ll wind up going back to Egypt to purchase more. 2) A king can't have too many wives because they will sway his heart. 3) He should not possess too much money.

Rashi explains that Shlomo felt confident that in his wisdom he wouldn't fail these tests, as the name Easi’el can be read as easi El God is with me, v’uchal, and I will prevail.

We find in Melachim Aleph chapter 11 that Shlomo indeed failed these tests. Listen to the NachDaily archives in Melachim for a further discussion on what Shlomo was thinking.

This sets the tone for the perek. As Shlomo succumbed to these tests, the chapter is written in a heartfelt way, as if he is lamenting the fact that he erred on his level. Shlomo laments that he’s a “boor with no wisdom.” Men speculate about Heaven when they don’t even understand all of Hashem’s wonders on earth.

In verse 5 Shlomo declares that “Every statement of God is pure,” and it is not fitting to add words onto the Torah. Shlomo asks Hashem to keep him away from lies, and asks for bread instead of lavish meals.

Shlomo spends the rest of the perek reflecting on the creation and things you can learn from it. Some of these are eagles, snakes, waters, ants, rabbits, locusts, spiders, bears and greyhounds.

Stay tuned to the next episode of NachDaily when we’ll learn the last perek in Mishlei, the famous song that we sing every Friday night, the Eishes Chayil.

After Mishlei we’ll be moving on to Sefer Iyov as we cover the entire Tanach one perek at a time. We’re actually almost done with Tanach, with over 600 classes at this point.

Thank you for listening, and have a wonderful day.

I hope you’re all doing well today. Welcome to another episode of NachDaily, Mishlei Perek 29.

The perek opens by relating that one who deserves rebuke, but runs away from it, will eventually suffer the consequences. Increasing honest righteous people in the world brings it to a better state, while increasing evil brings destruction. Loving wisdom brings your Father, Hashem, joy, but flattery will lead to one’s downfall.

Verse 6 says: “B’fesha ish ra mokesh, v’Tzaddik yarun v’sameach - A wicked man is trapped by his own sin, but the righteous man sings and rejoices.”

The Ramad Walli explains that we should be happy when tuma, impurity, and evil are eradicated from this world, but aren’t we taught not to be happy for the downfall of Reshaim, evil ones? The Ramad Walli explains that this is before they are punished. We should want, expect and hope for them to be taken from this world, but it would be better for them to do Teshuva. However, after they‘re punished and evil is eradicated, then we can be happy! This is precisely why Am Yisrael only sang Az yashir, the triumphant Song at the sea, after the evil Egyptians were punished, and not before.

The perek moves on to speak of the value of a king. A king judges truthfully and fairly and is thus deserving of respect.

Verse 18 says: “B’ain chazon yiparah am, v’shomer Torah ashreihu - In the absence of prophetic vision a people go astray, but happy is he who keeps the Torah.”

The Gr’a explains that this “vision” refers to proper leaders, in the absence of whom one needs to seek refuge in the Torah. We've had our fair share of false leaders throughout our history. With all due respect, they may have been great Torah scholars, but led the Jewish people in the wrong direction. We need to be very careful whom we put into positions of power and leadership, ascertaining if these people are truly worthy of leadership. Yeshaya Hanavi told the leaders in his generation that they were acting like dogs, feeding their own self interests to boost their egos. Being a talmid chochom doesn't necessarily mean fit for leadership. Baruch Hashem we have our true leader, Moshe Rabbenu, who gave us the Torah and taught it to Am Yisrael.

The perek ends by reminding us that a person needs to trust in God to receive strength. Stay away from evil, use your words for the good and not to humiliate anyone. An honest person disdains evil, lies and falsehood.

Stay tuned to the next episode of NachDaily with Perek 30.

Thank you for listening, and have a wonderful day.

I hope you’re all doing well today. Welcome to NachDaily. Today we’re learning Mishlei Perek 28.

This chapter opens with the profound words of “Nasu v’ein rodeph rasha v’Tzaddikim kichfir yivtach, the wicked flee though no one chases them, but the righteous are confident as a young lion.”

Many times, people don't even know from what or to where they are running. In the “rat race,” people are constantly on the move trying to catch up to some elusive goal. They never stop to ask why they are running so hard. What is the purpose of their lives, their mission? What are they meant to accomplish in this world?

Rebbe Nachman explains in Sichos Haran that the Yetzer Hara is like a person who pretends to be holding something in his fist. “Look what's in my hand!” People spend their whole lives chasing to find it. Finally, he opens his hand and nothing is in it! So often we chase goals, but in the end we’re left feeling empty and meaningless.

We need to think, “What is the purpose of my life and this world?” To settle down and focus on the ultimate purpose, when on the ultimate day Hashem and His name will be One, and we’ll see the Unity behind the creation.

The chapter moves on to speak about the value of Torah. True riches and poverty are defined by one's Torah learning, not by how much money one has in the bank. A poor person is one who’s far from wisdom and true Torah knowledge. A person who learns Torah is someone to be reckoned with.

On a more subtle point, verse 11 says, “The rich man considers himself wise, while the poor man probes for understanding.” If you think that you’re full of wisdom, then you’ll never really learn anything. Only a person who feels poor can seek out true understanding and cultivate a deep thirst for gaining more insight.

This is what we call a Talmid Chocham - literally translated as a student of wisdom or a student of the Torah, because we need to remind ourselves to always be in learning mode, like a student. We need to approach Torah with humility.

It's appropriate to realize this because Shavous is around the corner. The Gemarah in Tannis 7A says that the Torah is compared to water. Just as water flows to the lowest place, Torah goes to the humble.

We know that Moshe was the humblest man ever to walk the face of the other. Moshe understood the need to be the student of Hashem and His Torah. He was so humble because he knew that he was never finished learning!

This brings us to verse 13, which says, “He who covers up his transgressions will not succeed, but he who confesses and abandons them will be shown mercy.”

This reminds us of the need to confess our sins in front of Hashem. We need to engage in personal prayer every day, to pour our hearts and minds out to God. We must speak to Hashem like a child to a father, begging God to draw us close to Him, admitting our wrong-doings and pleading for the future.

Certainly doing this helps us to become humbler as we face Hashem and turn to him every day, speaking with Him in our own words in our native tongue. There's no better way to empty ourselves in front of God, begging Him to allow us to ask for humility and receive the Torah.

The rest of the perek equates honesty, hard work, blessing, truth, Torah and God, which are synonymous with one another as are their opposites: corruption, greed, falsehood, curse, and evil.

Stay tuned to the next episode of NachDaily. We’ll be moving on to Mishlei Perek 29, only 3 perakim until we finish the sefer.

I hope you’re all doing well today. Welcome to NachDaily Mishlei Perek 27.

This chapter opens with the words “Al tisahallel b’yom machar, ki lo seida mah yeiled yom - Do not brag about tomorrow, for you do not know what the day will bring.” Metsudos and Rashi explain that you shouldn't be so certain about tomorrow’s occurrences because we cannot know what the next day will bring.

Psychologically speaking, why worry about tomorrow when you can live in the present? We often use our minds to think of the future, which creates anxiety, stress and worry. When we come back to the present moment and enjoy it, we feel less stress and worry plus an increase of well-being and overall happiness.

Living with Emunah really helps. Everything we have in life, including our emotional state, is what we need. Be content no matter what you’re feeling and experiencing. This helps all our extraneous thinking fall by the wayside. As the saying goes, “The present is a gift.”

Rebbe Nachman regularly said, “Ain la eleh hayom!” we only have this moment. “Mirega hazeh! From this moment onwards,” to start again, accomplish and enjoy life! No need to worry and stress.

As our passuk relates, don't worry about tomorrow because nothing is certain. Enjoy the present moment stress free!

The perek continues by relating that rebuke can be more positive than love. The more love in the relationship, the more hurt and wounds there can be as well. A man without a home is like a bird without a nest. Keep family close and try not to make any of your siblings jealous.

Shlomo then turns the lens inwards, as if he’s talking to himself. He asks for comfort from those who insulted him. He explains that a clever person hides from evil, but the naive fail to avoid evil and get punished.

Verse 15 says, “An annoying leak on a rainy day and a quarrelsome wife are the same.” This is a lesson on having a tranquil home. A wife's nagging is like the slow drip that eventually erodes the foundation of the house. Drip by drip, complaint by complaint, slowly eroding away on the husband's patience and confidence levels.

Passuk 19 says, “Kamayim hapanim lapanim, kein lev ha’adam la’adam - As water reflects the face to face, so is the one man’s heart reflected in another’s.” Rashi and the Gr’a explain that when your friend’s love for you is deep in his heart, you sense it and love him back.

How much must we love our brothers and sisters, only harboring positive feelings, love, not hate and cynicism. We have to care about others deeply, not being fearful of expressing our gratitude and appreciation for those we care about. If you have love in your heart, or something positive to say, share it! Let the other person know how you feel, creating a common bond and good will. It's a win-win situation because you both feel good about the relationship.

Stay tuned to the next episode of NachDaily when we’ll be moving on to Mishlei Perek 28.

Thank you for listening, and have a wonderful day.

I hope you’re all doing well today. Welcome to another episode of NachDaily, with Mishlei Perek 26.

Unlike the previous perakim that we’ve learned, this one has longer allegories spread over many pessukim.

The chapter opens by urging us not to give honor to a fool. Not only is it improper, but giving honor to someone who’s ignorant is like “snow in the summer,” completely unproductive. A fool is like rain during the harvest, like a wandering bird. Certainly engaging in conversations with cynical, unwise people is beneath you. Being seen with a fool in public encourages people to consider you his equal. People with a cynical attitude towards life make fun of wisdom when it comes their way and mock holiness.

Wisdom is difficult for these types of people to understand because they distort the truth and bend logic/wisdom to fit their own needs. Moral relativism causes them to disdain wisdom. Even if they see it in front of them, they deflect it with “sophistication” and philosophy.

The perek then discusses the plight of those who are lazy. They constantly procrastinate and push things off, not accomplishing what they would have wanted in life.

The perek also discuss those who often find themselves entangled in negative, embattled relationships.

Verses 18 and 19 are so relevant to our times: “K’mislaleha hayoreh zikim chitzim vamaves, kein ish rima es rei’eihu, v’amar halo misachek ani - Like one who exerts himself in hurling sparks of fire, arrows and death, so is the man who deceives his friend and says, “ I was just joking.’”

Often people want to injure others, but point, aim, and hurl insults like an arrow under the guise of, “I was just joking.” Many people suffer emotional grief, pain, and sorrow under the facade of a joke.

The Gr’a and the Ramad Walli explain that this passuk refers to the Yetzer Hara, who tries to attack a person with all sorts of “cleverness.”

The chapter winds down by comparing an argument to a fire. When we stop adding wood to a fire, it eventually becomes extinguished. When we stop adding anger and arguing, the fire of the argument will slowly die down. Refusing to add fuel to the fire helps to prevent the feelings of resentment and hurt from continuing.

Stay tuned to the next episode of NachDaily. We’ll be moving on to Mishlei chapter 27. We're almost done with Mishlei!

Thank you for listening, and have a wonderful day.

I hope you’re all doing well today. Welcome to another episode of NachDaily, with Mishlei Perek 25.

The perek opens with the words “Gam eileh Mishlei Shlomo asher heitiku anshei Chizkiah, melech Yehudah - These, too, are Shlomo’s proverbs, which were copied down by the men of King Chizkiah of Yehudah.”

The Meforshim differ about the history behind this. We know from the end of the last perek that Mishlei contains words of wisdom from people other than Shlomo. The Gr’a notes that this verse actually ends the wisdom of others and we return to the words of Shlomo. The Ibn Ezra notes the opposite…this verse actually ends the words of Shlomo and adds the wisdom of Shevna, who was Shlomo’s personal scribe.

The Metsudos explains that these words were actually taught by Shlomo but written down by Chizkiah when he became king. It makes sense, adds the Meiri, that Chizkiah inserted these wise words because there were tremendous enlightenment and Torah learning during his reign.

In a similar vein, the Ramad Walli explains that Chizkiah attained so much chochma because he chased after it with all his heart. He was able to reveal what was buried deep below and hidden away. This is why the passuk uses the word “hetika” from the word “ancient,” meaning that Chizkiah revealed the ancient words of Shlomo Hamelech.

Verse beis says, “K’vod Elohim haster davar uch’vod melachim chakor davar - The honor of God is to conceal a matter, but the honor of kings is to probe a matter.”

The Ramad Walli explains the connection between these verses to say that Shlomo Hamelech, who was on a higher level, hid these words of wisdom. They remained hidden until King Chizkiah was able to probe the depth of wisdom to reveal Shlomo’s words.

Alternatively, Rebbe Nachman in Lekutei Maharan lesson 6 explains that people need to lower and hide their honor to increase the kavod of Hashem. In putting our needs and ideas before Hashem’s honor by trying to increase our own, we will have the kavod melachim - honor of mortals, which can be interpreted as the rabbis. People are constantly investigating and questioning whether or not others are fitting for their positions. We often find that people who are leaders but really aren't suitable for their positions are constantly investigated and scrutinized. Therefore, we must lower ourselves and run away from any sort of honor at all!

Moving on, the chapter deals with the reverence and honor one must have for a king, the damage of infighting and shaming others, the need for proper social boundaries, and the grave sin of testifying about something you didn't actually see.

Verse 21 says, “Im ra’ev sonacha ha’achileihu lechem, v’im tzame, hashkeihu mayim - If your enemy is hungry, feed him bread, and if he is thirsty, give him water to drink.”

I believe that this verse sheds a deep light on relationships. Most people think it takes two to engage in a proper relationship, but I would suggest that one reason to help your enemies is that by showing a spirit of generosity and good will to them, you’ll improve the relationships and turn them around.

Although it is really counter-intuitive, it only takes one person to help the relationship to improve. As the saying goes “Be the change you want to see.”

Stay tuned to the next episode of NachDaily. We’ll be moving on to Mishlei Perek 26.

Thank you for listening, and have a wonderful day.

I hope you’re all doing well today. Welcome to another episode of NachDaily, with Mishlei Perek 24.

Shlomo Hamelech opens the perek by advising us not to be jealous of people who are on the wrong path of life because the purpose of this world is to build a house with wisdom and fill it with knowledge.

Verse 3 says, “B’Chochmah yibaneh bayis, u’vis’vunah yiskonon - A house is built by wisdom and founded by discernment.” Al pi chassidus, this is referring to the way that Hashem created the world. Hashem built this world with wisdom, which houses His Shechina, Presence. “He created everything with wisdom.”

No matter where you find yourself in life, you can come close to God by connecting with His hidden wisdom residing in that place. Similarly, the body is considered a bayis, house, for the soul. Even if you feel lost, you can come close to God because the divine Presence is with you even in the lowest places. This allows a person to attain higher levels of growth and reach new heights of self-discovery.

Moving on, Shlomo Hamelech explains that adversity is not a time to be lax and take things easy. Rather, you need great strength to overcome and actually grow from it. Adversity can thus be seen as an opportunity.

He says that the delicious taste of honey is like wisdom to the soul. Your insights and wisdom provide hope and strength when difficult times occur.

Verse 16 tells us, “Ki sheva yipol tzaddik vakom, u’rishaim yikashlu v’ra’ah –Because seven times the tzaddik falls and gets up, while the wicked stumbles on evil.”

Rebbe Nachman says in Shvachei Haran that many times each day he struggled and had to pick himself and start anew, as if the past never existed. He rededicated himself in avodas Hashem from that moment on as if he had never served Hashem a day in his life. It was precisely from starting anew every day, mirega zeh, from this moment on, that Rebbe Nachman was able to reach his lofty high level of serving God.

Rav Tzoddok Hakohen explains that the Gemorah which brings “ain divrei Torah mitskayim eleh mi shemichshal bom - Your Torah only endures for those who fall with it,” means that ups and downs, aliyos and yeridos, are not setbacks at all! The yeridos are part of the process propelling you forward because every descent is for the purpose of ascent!

In verse 23, the perek switches gears, interrupting with the words “Gam eleh l’chachomim - These too, are by the sages.” The Vilna Gaon offers an important historical note on the structure of Mishlei, explaining that the Anshei K’nneses Hag’dola, the men of the Great assembly, compiled Kesuvim, the major writings, together. Occasionally they added other minor works into the major existing ones to preserve some of the wisdom.

We find in Tehilim, for example, perakim written by Asaph and Moshe. In Mishlei, in chapters 30 and 31 there are sayings written by Agur and Lemuel, who were sages in the times of Shlomo Hamelech. This is why the flow is interrupted with, “these too, are by the sages,” while the next perek, 25, starts with “These are the words of Shlomo.”

Stay tuned to the next NachDaily.

Thank you for listening, and have a wonderful day!

Welcome to NachDaily. Today I would like to discuss the inyan of Lag Ba’omer and the greatness of Rabbi Shimon Bar Yochai. Hopefully through this we can start to appreciate and connect to the one of the great Tzaddikim of all time.

The Gemara in Sukka 45b brings:

ואמר חזקיה א"ר ירמיה משום רשב"י יכול אני לפטור את כל העולם כולו מן הדין מיום שנבראתי עד עתה ואילמלי אליעזר בני עמי מיום שנברא העולם ועד עכשיו ואילמלי יותם בן עוזיהו עמנו מיום שנברא העולם עד סופו

Rabbi Shimon Bar Yachai said. “I can exempt and remove the whole world from judgment from the time I was born until now. If my son Eliezer was with me, we could remove the judgment from the world from the time it was created until now. If Yosam ben Uzziah was with us, we would be able to completely remove judgment from the world from the beginning of the creation until the end!”

This is really an incredible statement. Rebbe Shimon could have eradicated all din, judgment from the world. Astounding! Rashbi was able to raise up not only people who knew him, but the entire world, even those who lived in a completely different generation or had not yet been sent down here, from din. Rebbe Shimon Bar Yochai had raised himself up to the highest levels, completely beyond time, and could have removed all suffering, harsh decrees and judgment from the entire world!

The Gemarah in Shabbos 138b says that when the chochomim, sages, gathered together in Kerem B’yavneh, they all claimed that the Torah would eventually be forgotten from Yisrael. Rebbe Shimon Bar Yochai, however, promised that this would not happen. As it says, “ki lo tishkach m’pi zaro - the Torah will not be forgotten from His children.” The simple meaning is that the Torah is eternal. The deeper meaning, however, is that the last letters of each of these words - yud, aleph, ches, yud - spell Yochai! Specifically through the seed of Yochai, the Torah will not be forgotten.

How fortunate are we to be able to connect to true Tzaddikim on Lag B’omer!

Last but not least, the passuk in the Torah says “vayaminu b’Hashem uv’Moshe avdo - they believed in Hashem and Moshe His servant.” Why did they have to have belief in Moshe when they were able to see him with their own eyes?

Yes, the Tzaddik is a person, but the more emunah you have in him and the closer you become, the more influence and brocha you are able to receive from him.

Rebbe Shimon bar Yochai had raised himself up to become the Rebbe, roshei teivos Rosh B’nei Yisrael - head of all Yisrael.

May we merit having emunah in Tzaddikim, to connect to them and draw from their lights not only on Lag B’omer, but all year round!

I hope you enjoyed this episode; stay tuned to the next NachDaily as we move on to Mishlei Perek 25.

Thank you for listening and have a wonderful day!

I hope you’re all doing well today. Welcome to another episode of NachDaily, Mishlei Perek 23.

In this perek Shlomo warns us in a strict manner as if he's speaking directly to us about our behavior, and gives us divrei mussar.

The perek opens by relating that we should not be obsessive about food and dieting, constantly being consumed by it. If we sit to eat with a “ruler,” aka the yetzer hara, we should try our best not to crave more than we really need.

Shlomo Hamelech goes on to talk about the futility of wealth, which can be gone in the blink of an eye. The Gra and the Malbim note how much time is wasted by chasing after parnassah, neglecting Torah learning which connects us to the Source of life itself.

I would add here that it is certainly a mitzva to earn a living. Unfortunately, we often get completely taken over by our professions and use our careers to define ourselves. Getting pulled away by this illusion makes it difficult for us to return to our true selves and actually do the things we value when we have a bit more time.

Shlomo Hamelech urges us to strive to attain morality and seek words of truth. As it says in verse 12, “Havia lamussar libecha v’az’necha l’imrei da’as - Apply your heart to moral instruction, your ears to words of knowledge.” The Rabbeinu Yona points out that it is our obligation to work on both our minds and hearts, purifying them with wisdom and sincerity.

The Alshich Hakadosh explains that Chazal tell us that the hearts of Tzaddikim are in their own possession, while Reshaim are possessed by their hearts. In the future Hashem is going to show both Tzaddikim and Reshaim their Yetzer Haras.

The Yetzer Hara of the Tzaddik will appear like a huge mountain. “How was I able to overcome this?” he will wonder, as the counterforce of the Yetzer Hara and its illusions constantly attempted to stop him from ascending.

To the Rasha, It will look like a strand of hair. “How was I not able to overcome this?” the Rasha will wonder. He was tripped up in the illusions presented in front of him by the Yetzer Hara, and will recognize having been merely tricked by a smoke screen.

Moving on, Shlomo explains the need to be active parents and not be too busy for your children. Shlomo also explains the need to be self content and not be jealous of others, to have a lev tov, good heart. Do not look at others’ lives, but feel content with your own lot in life.

Shlomo speaks of the dangers of alcoholism and gluttony. He urges us to value what we've learnt from our parents. Parents are happy for righteous children and feel successful when their children do well, but being an alcoholic obviously detracts from your success in life.

I often wish people a good Shabbos before it begins, and they already smell like alcohol! Why all the drinking in shuls? Look at what it can become! When does it stop?

This leads right into the next part of the perek. Shlomo warns in engaging with the “dangerous woman,” to stay away from prostitutes and to keep our eyes clean and pure.

Verse 27 says, “Ki shucha amuka zona uv’er tzara nachriyah - For the harlot is a deep pit, and the foreign woman is a narrow well.” She is especially dangerous to one who drinks, who can be seduced by her strong desires.

The Ramad Walli explains that nothing attracts a person’s eyes more than the “esha zenunim.” She looks pretty on the outside, but is rotting away on the inside. He explains that once a person gets caught up in a cycle with her, it feels like Gehinom, and eventually he will be living in hell itself!

To end on a more positive note: If you are suffering, stay strong--there's help out there. Don't give up on Hashem’s compassion, because even the worst things in your life can be transformed to good!

Stay tuned to the next episode of NachDaily as we move on to perek 24.