tag:blogger.com,1999:blog-54750938029688739832024-03-05T13:33:05.865-08:00My Parshah InsightsEvery week I will share a short insight into the weekly Torah PortionMartin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.comBlogger107125tag:blogger.com,1999:blog-5475093802968873983.post-27166004767401180912018-02-03T05:18:00.000-08:002018-02-03T05:18:06.883-08:00Yitro - One Master<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">I am Hashem Your G-d, Who took you out of the land of Egypt, out of the house of bondage. You shall not have the gods of others in My presence. You shall not make for yourself a graven image or any likeness...</span></div>
<div dir="rtl" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">אָֽנֹכִ֨י ה' קלקיך אֲשֶׁ֣ר הֽוֹצֵאתִ֩יךָ֩ מֵאֶ֨רֶץ מִצְרַ֜יִם מִבֵּ֣ית עֲבָדִ֗ים </span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;"><br class="kix-line-break" /></span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">לא יִֽהְיֶ֣ה־לְךָ֩ אֱלֹהִ֨ים אֲחֵרִ֜ים עַל־פָּנַ֗י</span></div>
<div dir="rtl" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">לא תַֽעֲשֶׂה־לְּךָ֣ פֶ֣סֶל | וְכָל־תְּמוּנָ֡ה</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: right;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Shmot 20:2-4</span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">In the beginning of the Eseret HaDibarot, the Slonimer Rebbe asks some questions:</span></div>
<ol style="margin-bottom: 0pt; margin-top: 0pt;">
<li dir="ltr" style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; list-style-type: decimal; text-decoration: none; vertical-align: baseline; white-space: pre;"><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Why does it start with mentioning that Hashem took us out of Egypt, and not something seemingly greater that Hashem created the world?</span></div>
</li>
<li dir="ltr" style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; list-style-type: decimal; text-decoration: none; vertical-align: baseline; white-space: pre;"><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Why does the pasuk seemingly repeat itself by saying, "out of the land of Egypt, out of the house of bondage" - isn't it implicitly understood that Egypt was the place of bondage?</span></div>
</li>
<li dir="ltr" style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; list-style-type: decimal; text-decoration: none; vertical-align: baseline; white-space: pre;"><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">(the famous question) why is this first commandment written in a statement form, rather than as a command?</span></div>
</li>
</ol>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Two Masters </span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Explains the Slonimer Rebbe, it says in the Yerushalmi (Brechot 3: 3), slaves are exempt from kriat shma. For it says, "Here O Israel, Hashem is our G-d, Hashem is One", we have no other master but Hakodosh Baruch Hu. While the slave, actually has another master, the slave serves two masters.</span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">This is the significance of the pasuk "</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">אָֽנֹכִ֨י ה' קלקיך</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">" that Hakadosh Baruch Hu is our G-d, our one and special master.</span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">And that the pasuk "</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">לא יִֽהְיֶ֣ה־לְךָ֩ אֱלֹהִ֨ים אֲחֵרִ֜ים עַל־פָּנַ֗י</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">", this is the reality for any us. We don’t serve two masters - both our creator </span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">and </span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">our own inclination - rather we have no other master but Hakadosh Baruch Hu.</span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">From this, the opening verse continues with "</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">out of the land of Egypt, out of the house of bondage</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">", that as Jews we must work on the power to overcome being drawn towards our inclinations. We’ve risen out of a ‘house of bondage’, so also we need to pull away from the bondage of our drives and inclinations. A power was ingrained in us by Hashem when He took us out of Egypt, that he seemingly took us "out of them" into a free world.</span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">We need to be a slave in our service to Hashem and be free from the influence of our own inclinations. Even when we stumble and even sin, we are </span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: italic; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">still </span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">neither a slave unto slaves nor enslaved to that state forever, but we can always rise back up, no matter how much our inclinations pull and try to influence us. </span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">The Eternality of Leaving Egypt</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Departing Egypt is an eternal concept.</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">As it says in the Haggadah, had Hashem not taken us out of Egypt, then we would still be slaves in Egypt...to this day. And with this in mind, says Chazal, that everyone is obligated to see himself as if he went out of Egypt, meaning that not just our forefathers were brought out of Egypt but us as well. That had we not left Egypt we would still be slaves to slaves! Thus Hashem is not just proud of our forefathers for heeding the call and leaving Egypt, but likewise, even for us it is as if He redeemed from Egypt. Every one of us has the power to "leave Egypt" to not be a slave to "two masters" - to not be under the influence of our own inclinations.</span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">A New Reality</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">This is the meaning of the opening words:</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt; text-align: center;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;"> “</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">אָֽנֹכִ֨י ה' קלקיך אֲשֶׁ֣ר הֽוֹצֵאתִ֩יךָ֩ מֵאֶ֨רֶץ מִצְרַ֜יִם מִבֵּ֣ית עֲבָדִ֗ים</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">” </span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">That from the power of “</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">leaving Egypt</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">” thus “</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">I am Hashem Your G-d</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">” - your only master. And “</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 12pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">You shall not have the gods of others in My presence</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">” This is less a command and more a discovery of a new reality. After leaving Egypt, Hashem instilled in us the power to not serve two masters - serving Hashem and our inclinations.</span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">In One Statement</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">We learn the pasuk could have been stated in one statement “I am Hashem Your G-d, You shall not have the gods of others” - showing that one part is dependent on the other. That if we keep the first statement then we will obviously not have other gods - that we are pure. </span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">So it says in between, “I am Hashem Your G-d, Who took you out of the land of Egypt” just as we achieve the level of leaving Egypt, at the same time we merit a connection with Hashem.</span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">#4 Not a Commandment</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Just as “I will take you out of Egypt” was not a commandment, but more of a wake up call, not based on the people’s merit, so also FAITH is a present that Hashem gives to the Jewish people regardless - faith is etched into the foundations of being Jew. </span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">This is all dependent upon the second verse “not have the gods of others”, for at the very least if we don’t contaminate ourselves with other beliefs, then we preserve the faith within us. </span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">And so the mitzvah of Faith is not like all the mitzvot. For with all the other mitzvot, they are inherently doing something, connected to an action. Faith is more about preserving a quality that we already have, and we do that by keeping the verse “</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">not have the gods of others</span><span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">”</span></div>
<br /><br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 700; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">In Summary</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">This is why the ten commandments starts with mentioning that Hashem took us out of Egypt, and not, for example, that Hashem created the world, that taking us out of Egypt established the power and foundations of our faith.</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">The pasuk is not repeating itself by saying, "out of the land of Egypt, out of the house of bondage" - but emphasizing two sides of this concept - taking us out of Egypt gave us an eternal power and the house of bondage represents the other side that we are striving to free ourselves from, the inclination that seeks to influence our decisions. </span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Finally this is not stated as a commandment, rather a statement, this is an internal feeling rather an action, a idea to continually to work on and enrich our faith.</span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">In light of us, we are reminded of a story with the Rizhiner, the Rebbe of Rizhin. </span></div>
<br /><div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">Once a hasid came to him and said, “Rebbe,” he asked, “how is one to worship G-d without lying to oneself?”</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;">“I’ll tell you how,” said the Rebbe, “Make believe that you’re an acrobat walking a tightrope high above. What can you do to keep your balance? Whenever your body pulls you to one side , YOU must pull to the other.”</span></div>
<div dir="ltr" style="line-height: 1.38; margin-bottom: 0pt; margin-top: 0pt;">
<span style="background-color: transparent; color: black; font-family: Arial; font-size: 11pt; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline; white-space: pre-wrap; white-space: pre;"> </span></div>
Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-37748615031191053142018-01-27T13:09:00.001-08:002018-01-27T14:17:10.141-08:00Beshalach - Intimate Connection<br />
<blockquote class="tr_bq">
Hashem said to Moses, Behold! I am going to rain down for you bread from heaven, and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching.</blockquote>
<blockquote>
<div style="text-align: right;">
וַיֹּ֤אמֶר ה' אל־משֶׁ֔ה הִֽנְנִ֨י מַמְטִ֥יר לָכֶ֛ם לֶ֖חֶם מִן־הַשָּׁמָ֑יִם וְיָצָ֨א
הָעָ֤ם וְלָֽקְטוּ֙ דְּבַר־י֣וֹם בְּיוֹמ֔וֹ לְמַ֧עַן אֲנַסֶּ֛נּוּ
הֲיֵלֵ֥ךְ בְּתֽוֹרָתִ֖י אִם־לֹֽא</div>
<div style="text-align: right;">
Shmot 16:4</div>
</blockquote>
<div style="text-align: left;">
The Slonimer Rebbe raises several questions around this pasuk: </div>
<div style="text-align: left;">
<ul>
<li>Why is this mitzvah (mannah) the only mitzvah in the Torah to explicitly be used as a test to the Jewish people's commitment to Torah</li>
<li>With this being presented as a test, why is the test not presented immediately adjacent to the mitzvah ( I am going to rain down for you bread from heaven so that I can test them, whether or not they will follow My teaching), rather another phrase interrupts - "the people shall go out and gather what is needed for the day"</li>
</ul>
<b>Eternal Provisioning</b><br />
Says the Slonimer Rebbe, this idea comes to underscore the eternal nature of the Torah and that it doesn't just address events in the past, but remains relevant to Jews always. He brings insights from the works of the Baal Shem Tov, saying that this Parsha provides a foundation regarding faith and trust about one's livelihood.<br /><br />Bringing Noam Elimelech, the Slonimer Rebbe explains this concept, saying that the word "מַמְטִ֥יר" (rain down) is written in the present tense, further supporting the eternal nature of these concepts. Just as Hashem brings down rain from heaven, so also does he bring down bread, and always has impact on our livelihood.<br />
<br /><b>Trust</b><br />It is the responsibility of every Jew to prepare a vessel to receive all this goodness from heaven - this vessel is the trait of trust.<br /><br />Thus "וְיָצָ֨א הָעָ֤ם" (the people shall go out) comes to show that when we go out and venture beyond the boundary of trust, then we left to toil everyday to find our own livlihood.<br /><br />The story of mannah comes to set the foundations for faith and trust in Hashem, and that He ultimately is responsible for our livlihood.<br />
<br />
<br /><b>A Parable </b><br />
The Slonimer Rebbe brings a Gemarrah in Yoma (76A):<br />
<blockquote class="tr_bq">
R. Simon b. Yohai was asked by his disciples: Why did not the manna come down unto Israel once annually? He replied: I shall give a parable: This thing may be compared to a king of flesh and blood who had one son, whom he provided with maintenance once a year, so that he would visit his father once a year only. Thereupon he provided for his maintenance every day, so that he called on him every day. The same with Israel. One who had four or five children would worry, saying:<br />Perhaps no manna will come down to-morrow, and all will die of hunger. Thus they were found to turn their attention to their Father in Heaven.</blockquote>
This is the lesson of Mannah, that for a Jew everyday there is a need for a direct line to Hashem to request a livelihood. Everyday a Jew has to turn towards heaven, and with heavy eyes, request help in getting livelihood.<br />
<br />
This is why it says "לְמַ֧עַן אֲנַסֶּ֛נּוּ הֲיֵלֵ֥ךְ בְּתֽוֹרָתִ֖י אִם־לֹֽא" (so that I can test them, whether or not they will follow My teaching). That is the purpose of a Jew, for like the parable in Yoma, a Jew has to turn to Hashem and come to Him everyday. This is what Hashem wants, pleasing Him. Likewise we see this similarly by the curse brought up on the snake, that he had all the sustenance that he needed, since the snake is unwelcome before Hashem so he can always find his sustenance everywhere and <i>never </i>has to turn to Hashem for help. <br /><br />However a Jew has been blessed, that he has to turn to Hashem everyday, as it says in Tehillim:<br />
<blockquote class="tr_bq">
<b>Everyone's eyes look to You with hope, and You give them their food in its time. You open Your hand and satisfy every living thing [with] its desire</b><div style="text-align: right;">
<b>עֵ֣ינֵי כֹ֖ל אֵלֶ֣יךָ יְשַׂבֵּ֑רוּ וְאַתָּ֚ה נוֹתֵֽן־לָהֶ֖ם אֶת־אָכְלָ֣ם
בְּעִתּֽוֹ פּוֹתֵ֥חַ אֶת־יָדֶ֑ךָ וּמַשְׂבִּ֖יעַ לְכָל־חַ֣י רָצֽוֹן</b></div>
</blockquote>
<div style="text-align: right;">
<blockquote>
Tehillim 145: 15-16</blockquote>
</div>
</div>
<br />Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com1tag:blogger.com,1999:blog-5475093802968873983.post-74229742321916663392017-09-16T22:15:00.001-07:002017-09-16T23:24:40.450-07:00Vayelech - Seeing Through the Illusion<blockquote class="tr_bq">
<b><span style="font-size: large;">I will surely hide My face in that day for all the evil which they shall have wrought</span></b><br />
<div style="text-align: right;">
<b><span style="font-size: large;">הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא, עַל כָּל-הָרָעָה, אֲשֶׁר עָשָׂה</span></b></div>
<br />
<div style="text-align: right;">
Devarim 31:18</div>
</blockquote>
What does the verse mean "I will surely hide My face"? Doesn't that undermine the sense of connection and relationship we hold with Hashem? There is no worse punishment that a Jew can face than not feel the closeness of Hashem.<br />
<br />
<span style="font-size: large;"><b>Dwells In Our Impurity</b></span><br />
The Slonimer Rebbe explains that this is not a dire warning, but more of a test, that a Jew must believe that EVEN a wall of iron does not stand between us and our father in heaven, for HaKadosh Baruch Hu evens dwells in our impurity.<br />
<br />
A Jew is elevating and there is no power that can disconnect us from our father in heaven, as long as we don't want to disconnect. Rather all these mentions of 'hiding' they are only metaphorical, like the father that sometimes distances himself from his son, but never abandons him even for a moment, and constantly watches over him.<br />
<br />
This is only to test his son, that without thinking, his son may believe that his father has abandoned him. Rather the smart son knows that there's no way that his father would abandon him, and truly knows that his father will always watch over him.<br />
<br />
This is the essence of the idea that a Jew who has even committing the most dire prohibition, should he not be able to open his heart and pour out his thoughts and prayers to Hashem? A Jew must always believe that HaKadosh Baruch Hu always is accepting of us.<br />
<br />
The Slonimer Rebbe brings an allegory from the Baal Shem Tov to help explain this concept.<br />
<br />
<span style="font-size: large;"><b>The King's Illusion Walls</b></span><br />
"A king, by magic, surrounded his palace with many walls. Then he hid himself within the palace. The formidable walls were arranged in concentric circles, one inside the other, and they grew increasingly larger-- higher and thicker-- as one approached the center. They had fortified battlements and were manned by fierce soldiers who guarded from above; wild animals-- lions and bears-- ran loose below. All this was so that people would have proper awe and fear of the king and not all who desired to approach would be allowed to do as they pleased.<br />
<br />
"The king then had proclamations sent throughout the kingdom saying that whoever came to see him in his palace would be richly rewarded and given a rank second to none in the king's service. Who would not desire this? But when many came and saw the outer wall's awesome size and the terrifying soldiers and animals, most were afraid and turned back. There were some, however, who succeeded in scaling that wall and fighting past the soldiers and animals, but then the second wall loomed before their eyes, even more imposing than the first, and its guards even more terrible. Seeing that, many others turned back.<br />
<br />
"Moreover, the king had appointed servants to stand behind the walls to give money and precious stones to whoever got beyond each wall. Those who had crossed one or a few walls soon found themselves very rich and satisfied with what they had gained from their efforts; so they too turned back. For one reason or another, either from fear at the increasing obstacles or satisfaction with the accumulated rewards, none reached the king ...<br />
<br />
"Except for the king's son. He had only one desire: to see the face of his beloved father. When he came and saw the walls, soldiers, and wild animals, he was astonished. He could not understand how his dear father could hide himself behind all these terrifying barriers and obstacles. 'How can I ever reach him?' he thought. Then he began to weep and cried out, 'Father, Father, have compassion on me; don't keep me away from you!' His longing was so intense that he had no interest in any rewards. Indeed, he was willing to risk his life to attain his goal. By the courage of his broken heart, which burned to see his father, he ran forward with reckless abandon and self-sacrifice. He scaled one wall and then another, fought past soldiers and wild animals. After crossing the walls, he was offered money and jewels, but he threw them down in disgust. His only desire was to see his father. Again and again he called out to him.<br />
<br />
"His father the king, hearing his son's pathetic cries and seeing his total self-sacrifice, suddenly, instantaneously, removed the walls and other obstacles. In a moment they vanished as if they had never existed. Then his son saw that there were no walls, soldiers, or animals. His father the king was right before him, sitting on his majestic throne, while multitudes of servants stood near to serve him and heavenly choirs sang his praises. Gardens and orchards surrounded the palace on all sides. And the whole earth shone from the king's glory. Everything was tranquil, and there was nothing bad or terrible at all. Then the son realized that the walls and obstacles were a magical illusion and that his father the king had never really been hidden or concealed, but was with him all the time. It was all just a test to see who truly loved the king.<br />
<br />
<span style="font-size: large;"><b>Walls of This World</b></span><br />
This allegory comes to describe the world we live in, that everything we encounter is like a wall - all the distractions of this world standing between a Jew and Hashem. Yet none of these walls are as strong as the wall that is formed in the heart of Jew that feels far from Hashem. <br />
<br />
When the Yetzer Hara acts to seduce a Jew, the Yetzer Hara is not interested in the Jew committing the specific indiscretion, but rather bringing the Jew to a state of feeling hopeless. This is worse than the sin itself, for there is a way to recover from the action, but the state of hopeless leaves one disconnected from Hashem, without a feeling that there is a way back.<br />
<br />
Day of Judgement<br />
This is the main preparation for Rosh Hashana and Yom Kippur. For not only does a Jew need to recognize his sins, and how large they are, but also to truly believe that even an iron wall can not stand between him and Hashem. For a Jew is never lost, for we are Hashem's children. <br />
<br />Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-71748612137421688842017-09-02T23:01:00.001-07:002017-09-02T23:01:30.071-07:00Ki Teitzei - Keeping Quiet<blockquote class="tr_bq">
<span style="font-size: large;"><b>And you shall keep a stake in addition to your weapons; and it shall be, when you sit down outside [to relieve yourself], you shall dig with it, and you shall return and cover your excrement.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>וְיָתֵ֛ד תִּֽהְיֶ֥ה לְךָ֖ עַל־אֲזֵנֶ֑ךָ וְהָיָה֙ בְּשִׁבְתְּךָ֣ ח֔וּץ וְחָֽפַרְתָּ֣ה בָ֔הּ וְשַׁבְתָּ֖ וְכִסִּ֥יתָ אֶת־צֵֽאָתֶֽךָ</b></span></div>
<div style="text-align: right;">
Devarim 23:14</div>
</blockquote>
The Gemarah in Ketubot explains this verse.<br />
<br />
<a name='more'></a> Continuing with statements from Bar Kappara, the Gemarah says:<br />
<blockquote class="tr_bq">
<b>Bar-Kappara [also] expounded: What [is the meaning of what] is written. And thou shalt have a peg among thy implements? Do not read, thy implements,(From אזן azayn ‘implement, tool’) but ‘upon thy ear’;(As if from אוזן ozen ‘ear’) [this means to say] that if a man hears an unworthy thing he shall plug his finger (pointed like a peg) into his ears. </b><br />
<div style="text-align: right;">
Ketubot 5A</div>
</blockquote>
Rabbi Yishmael continues and adds:<br />
<ul>
<li>Why is the lobe of the ear softer than the rest of the ear? <br />So that if you hear something inappropriate, the lobe can be folded over to block sound from the ear. </li>
<li>Why is the lobe at the end of the ear?<br />This is to teach that just as the lobe is at the end of the ear, so this symbolizes the end of argument. For any argument that is not for the sake of heaven will not stand. </li>
<li>Mentions 'the end' to teach us that it is better to abandon an argument and to pretend that you don't hear.</li>
</ul>
<br />
<br />
<span style="font-size: large;"><b>Context</b></span><br />
Asks the Kli Yakar, where does Bar Kappara come from to seemingly twist the verse out of context, how does his interpretation relate to the rest of the passage?<br />
The verse at the beginning of this section can relate to this concept.<br />
<blockquote class="tr_bq">
<b>When a camp goes out against your enemies, you shall beware of everything evil.</b><br />
<div style="text-align: right;">
<b>כִּֽי־תֵצֵ֥א מַֽחֲנֶ֖ה עַל־אֹֽיְבֶ֑יךָ וְנִ֨שְׁמַרְתָּ֔ מִכֹּ֖ל דָּבָ֥ר רָֽע</b></div>
<div style="text-align: right;">
Devarim 23:10 </div>
</blockquote>
Says the Kli Yakar, Chazal interpreted the words 'everything evil' (דבר רע) as evil speech (דיבור רע), that is that we should protect ourselves from Loshon Hara (evil speech).<br />
<br />
And we see that Bar Kappara didn't explain what one needed to protect them self from, so the earlier verse comes to explain Bar Kappara explanation for why we need to put our fingers in our ears.<br />
<br />
<span style="font-size: large;"><b>The Way Out </b></span><br />
One should hide himself, and stay hidden, and make himself as though he does not hear and be among the insulted rather than be an insulter - listen to chastisement and do not respond. This will silence any argument.<br />
<br />
Just as one wise man said, I never lashed out at another man, not even one time. How? He never answered when he himself was insulted, this way he was able to end any argument. This is goes back to our verse, that he was able to "cover your excrement" (וְכִסִּ֥יתָ אֶת־צֵֽאָתֶֽךָ), that is the loshon hara and arguments are likened to 'excrement'. This is the main point for what a person's weapon should be, for remaining silent and not answering will win.Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-62356795244841248942017-09-01T08:05:00.000-07:002017-09-02T23:02:14.491-07:00Talmudic Source for The Rabbi and the 29 Witches <!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]--><br />
<!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-US</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>HE</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin-top:0in;
mso-para-margin-right:0in;
mso-para-margin-bottom:10.0pt;
mso-para-margin-left:0in;
line-height:115%;
mso-pagination:widow-orphan;
font-size:11.0pt;
font-family:"Calibri","sans-serif";
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;}
</style>
<![endif]-->
<br />
<div class="MsoNormal">
All who are stoned are [afterwards] hanged: this is r.
Eliezer's view, the sages say: only the blasphemer and the idolater are hanged.
A man is hanged with his face towards the spectators, but a woman with her face
towards the gallows: this is the view of R. Eliezer. But the sages say: a man
is hanged, but not a woman. <i><b>Whereupon R. Eliezer said to them: but did not Simeon b. Shetah hang women at Ashkelon?<span style="mso-spacerun: yes;"> </span>They retorted: [on that occasion] he hanged eighty women, notwithstanding
that two [malefactors] must not be tried on the same day</b></i></div>
<div class="MsoNormal" style="text-align: right;">
Sanhedrin 45A </div>
<br />
<br />
This week in daf yomi the story of Rabbi Shimon Ben Shetach appeared and his encounter with the 80 witches of Ashkelon.<br />
<a name='more'></a><br />
<br />
<b><span style="font-size: large;">Childrens's Book</span></b><br />
The rabbi and the witches, I thought. I was reminded of a book I had as a kid: <a href="https://www.amazon.com/Rabbi-Twenty-nine-Witches-Marilyn-Hirsh/dp/0761455868" target="_blank">The Rabbi and the Twenty-nine Witches</a>. <br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivPvE0z-Gv94P9rqsGJLU6SCCoXTaMnsu7YXWH_X9bYN0eZyEcHyO8h4UZKg8OKU32IXqU7xsqgCvLi7zjWlW1RXUPiArVjrFRfppDsV-NejqhnEGUpjfL2e9Umn0BAZJBAuitgr6DmbE/s1600/rabbi29.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1500" data-original-width="1125" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivPvE0z-Gv94P9rqsGJLU6SCCoXTaMnsu7YXWH_X9bYN0eZyEcHyO8h4UZKg8OKU32IXqU7xsqgCvLi7zjWlW1RXUPiArVjrFRfppDsV-NejqhnEGUpjfL2e9Umn0BAZJBAuitgr6DmbE/s400/rabbi29.jpg" width="300" /></a></div>
From the short description, the plot is described as:<br />
<blockquote class="tr_bq">
Once a month, when the moon is full, twenty-nine of the meanest, scariest, ugliest, wickedest witches that ever lived come out of their cave to terrify the villagers . . . until one day the wise rabbi invents a plan to rid his village of those wicked witches forever. </blockquote>
<br />
Suddenly it occurred that this book was probably inspired by this Talmudic tale mentioned in this week's daf yomi for Mesechet Sanhedrin.<br />
<br />
<span style="font-size: large;"><b>R. Shimon Ben Shetach and the Witches</b></span><br />
<br />
Rashi writes in greater detail clarifying how the story took place:<br />
<blockquote class="tr_bq">
The student asked the angel, "until when will
this man be condemned in Judgement?" He (the angel) said to him: Until
Shimon Ben Shetach dies and someone replaces him (as Nasi of the
Sanhedrin). <br />
"Why?" the student asked. The angel answered, "because
the Jewish witches are still living in Ashkelon and he has not yet
placed judgement upon them." <br />
The student went and told Shimon ben
Shetach. What did Shimon do? He gathered together 80 young and studious
men on a day when it was raining, and they were each given a jar with a
dry cloak/tallit in it. He instructed them to keep their cloaks/tallit
dry and to ensure that they were not seen by the witches until the
appointed signal. <br />
He left the young men outside the cave, and
approached the witches' residence. "Who are you," they asked. Shimon
answered, "I am a magician, and I came to see you magical works."<br />
"What magic can you do," the witches inquired. <br />
"I can make 80 young men appear in dry cloaks, even thought it is a rainy day." <br />
"Show us!" The witches demanded. <br />
Shimon
went outside and signaled to the young men to take out the cloaks and
cover themselves in them, and they entered and lifted the witches off
the ground (to prevent them from doing sorcery, which can only be done
while on the ground) and they hung them all. <br />
Some relatives of
those witches who were angered by this came forward with false testimony
accusing Shimon ben Shetach’s son of a capital crime. Upon being
convicted and led to his death the witnesses recanted their testimony.
Shimon desired a new trial for his son, but the son insisted that the
punishment be carried out, as we learned, if a witness recounts their
testimony, we do not believe them.</blockquote>
It was an exciting discovery to find an old source in tradition for this little children's story.Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-8011211007274444972017-08-26T14:55:00.000-07:002017-08-26T15:33:37.909-07:00Shoftim - Preparing for the New Year<div class="MsoNormal" style="margin: 0in 0.5in 10pt 1in;">
<span style="font-size: large;"><b>When you go out to war against your enemies, and you see
horse and chariot, a people more numerous than you, you shall not be afraid of
them, for HaShem, your G-d is with you Who brought you up out of the land of
Egypt.</b></span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; margin: 0in 0.5in 10pt; text-align: right; unicode-bidi: embed;">
<span style="font-size: large;"><b><span lang="HE" style="font-family: "arial" , "sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">כִּי תֵצֵא לַמִּלְחָמָה עַל אֹיְבֶיךָ וְרָאִיתָ סוּס וָרֶכֶב עַם רַב
מִמְּךָ לֹא תִירָא מֵהֶם כִּי ה</span><span dir="LTR">’</span><span style="font-family: "arial" , "sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> <span lang="HE">קלקיך עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם</span></span></b></span></div>
<div style="text-align: right;">
Devarim 20:1</div>
<div style="text-align: right;">
</div>
<div style="text-align: left;">
The Slonimer Rebbe raises two questions on this verse: </div>
<ul>
<li>Why does it say 'תצא' (go out) when talking about war, shouldn't it say 'תלחם' (go to fight)?</li>
<li>Why does it say 'תצא' (go out) in the singular, shouldn't it say 'תצאו' (go out) in the plural?</li>
</ul>
<div style="text-align: left;">
<a name='more'></a><span style="font-size: large;"><b>Charging Ahead </b></span></div>
<div style="text-align: left;">
Explains the Slonimer Rebbe in Netivot Shalom, the verse about war is referring to the 'eternal' war that we all fight, the war against the evil inclination (yetzer hara). The elements further emphasize this theme, with the horse and chariot representing the powerful and strong yetzer hara charging toward us, while 'a people more numerous than you' represents our own personal spiritual losses - the holy sparks falling away from us.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Given this, he explains that in this war, we can't wait for the enemy to approach, rather we have to 'go out' (תצא) to the enemy, to attack the yetzer hara.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Moreover, this is a very personal battle, hence the phrase used in the singular (תצא), where each and every one of us have individuals drives and desires scheming to undermine our spiritual efforts. So the verse phrases this state of war in the singular to emphasize that it is for each and every one of us to examine our actions and take the best strategy to succeed in this war. </div>
<div style="text-align: left;">
</div>
<div style="text-align: left;">
<span style="font-size: large;"><b>Sacrifice and Faith </b></span></div>
<div style="text-align: left;">
Considering the nature of this war, there are characteristics that we must develop to succeed: personal sacrifice and our faith in Hashem. </div>
<div style="text-align: left;">
</div>
<div style="text-align: left;">
As it says in Mesechet Brechot, regarding sacrifice for Torah:</div>
<blockquote class="tr_bq">
<div style="text-align: left;">
<b>For Resh Lakish said: Where do we learn that words of Torah are firmly held by one who kills himself for it? Because it says, This is the Torah, when a man shall die in the tent.</b></div>
<div style="text-align: right;">
<b>דאמר ריש לקיש מנין שאין דברי תורה מתקיימין אלא במי שממית עצמו עליה שנאמר (במדבר יט, יד) זאת התורה אדם כי ימות באהל</b></div>
<div style="text-align: right;">
Brechot 63B</div>
</blockquote>
<div style="text-align: left;">
Likewise, one must also have absolute faith about being victorious in this war, for over contemplating about one's own shortcomings or past failures will undermine these efforts. </div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<b><span style="font-size: large;">Elul: A Time for Action</span></b></div>
<div style="text-align: left;">
And so it is no accident that we find ourselves reading this parshah during the month of Elul, for this is the month to go out to war, and to fight the yetzer hara. We must gird ourselves with these two traits, personal sacrifice and faith, for it was faith that ultimately redeemed our forefathers from Egypt. </div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Morever, these forty days from the beginning of Elul to Yom Kippur, they are a time for change, to elevate one's being. Tshuvah, repentance, not only has the power to overturn past mistakes but sincere tshuvah can set our lives on a new course, raising us higher spiritually. </div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-size: large;"><b>Time of the Year</b></span></div>
<div style="text-align: left;">
We learn that Elul itself is the beginning of the year. Relating a story from the Rebbe from Lakhovitz, we learn that during the days of Elul, the Rebbe was on his way and stood in a storehouse. He listened as the workers spoke to each other. </div>
<div style="text-align: left;">
Said one worker, "One that doesn't put in the effort and work hard <b><i>this month</i></b>, will have nothing to eat for the rest of the year, since Elul is a month of harvest and the time to bring produce into one's home."</div>
<div style="text-align: left;">
</div>
<div style="text-align: left;">
The Rebbe went and called his disciples, and shared with them what he had overheard. </div>
<div style="text-align: left;">
He said, "Elul is not just a time for introspection, and to repair mistakes that have been done in the past, but this is a time of renewal, this marks the beginning of our efforts build up for the new year. For all the thoughts and goals set for the new, so the year should come to be like that. And if there are no efforts invested in this month, there will be nothing to gain from the new year."</div>
Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-21389992689858482412017-08-19T14:24:00.001-07:002017-08-19T20:42:16.089-07:00Re'eh - Midot<blockquote class="tr_bq">
<span style="font-size: large;"><b>Keep and listen to all these words that I command you, that it may benefit you and your children after you, forever, when you do what is good and proper in the eyes of the L-rd, your G-d</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>שְׁמֹ֣ר וְשָֽׁמַעְתָּ֗ אֵ֚ת כָּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר
אָֽנֹכִ֖י מְצַוֶּ֑ךָּ לְמַ֩עַן֩ יִיטַ֨ב לְךָ֜ וּלְבָנֶ֤יךָ אַֽחֲרֶ֨יךָ֙
עַד־עוֹלָ֔ם כִּ֤י תַֽעֲשֶׂה֙ הַטּ֣וֹב וְהַיָּשָׁ֔ר בְּעֵינֵ֖י ה' קלקיך</b></span></div>
<div style="text-align: right;">
Devarim 12:28</div>
</blockquote>
The Slonimer brings a question by the Or HaChaim Hakadosh, asking why does 'keep' (שמר) precede 'listen' (שמעת). Shouldn't one have to listen first in order to know what they need to keep?<br />
<br />
<a name='more'></a>Says the Or HaChaim, there are things written in the Torah that were said over to Moshe, and there are things that were inspired by Chazal, our sages. That is in every generation, the sages set 'fences' to protect the Torah, extra stringencies so that we should not come close to desecrating a Torah commandment.<br />
<br />
<b><span style="font-size: large;">Protect and Listen</span></b><br />
In parallel to the what the Torah has already written, the verse starts off with 'Keep' (שמור). Then the verse continues with the word 'Listen' (ושמעת) that is we should listen to the additional injunctions that our sages added over the generations.<br />
<br />
<b><span style="font-size: large;">Personality of Character</span></b><br />
Says the Slonimer Rebbe, the word 'Listen' (ושמעת) has additional meaning, especially in reference to developing our character - our midot. The Torah doesn't explicitly state what character traits we should adopt, opting for allusion and generalization like 'do what is good and proper'.<br />
<br />
Yet we get great insight into how we should behave and act in our character, midot, from places like Mesechet Avot, which only focuses what actions to adopt.<br />
<br />
And we have already seen what Rabbi Chaim Vital wrote. Rabbi Chaim Vital wrote <i>Sha'arei Kedusha</i> (Gates of Holiness) as a guide to achieving <i>ruach ha-kodesh</i> (divine inspiration). The greater portion of this work is dedicated to musar (ethics), teaching us how to rectify and elevate our midot (personalities). He addresses the matter that the Torah doesn't explicitly state what are the exact actions to take in molding our character, explaining that how we act, our midot, that is the chariot which the whole Torah rides on.<br />
<br />
<b><span style="font-size: large;">Do Good</span></b><br />
And so the verse states in reference to developing our midot, 'Listen' (ושמעת), so that this will lead us to the words at the end of the verse, do what is good and proper in the eyes of the L-rd, your G-d.Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-71698875196333255512017-08-12T14:19:00.000-07:002017-08-19T20:23:17.190-07:00Eikev - Following<blockquote class="tr_bq">
<span style="font-size: large;"><b>And it will be, because you will heed these ordinances and keep them and perform, that the L-rd your G-d, will keep for you the covenant and the kindness that He swore to your forefathers.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>וְהָיָ֣ה | עֵ֣קֶב תִּשְׁמְע֗וּן אֵ֤ת הַמִּשְׁפָּטִים֙ הָאֵ֔לֶּה
וּשְׁמַרְתֶּ֥ם וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְשָׁמַר֩ ה' קלקיך לְךָ֗
אֶת־הַבְּרִית֙ וְאֶת־הַחֶ֔סֶד אֲשֶׁ֥ר נִשְׁבַּ֖ע לַֽאֲבֹתֶֽיךָ</b></span></div>
<div style="text-align: right;">
Devarim 7:12</div>
</blockquote>
<div style="text-align: left;">
</div>
What is the meaning of the word Eikev (עקב)?<br />
<br />
Rabbeinu Bechayei writes that the parshah starts of with the word 'Eikev' as a warning: to those that step on mitzvot with their 'heel' (עקב) and treat them lightly. That is, there are some that disregard certain mitzvot, considering them insignificant in their eyes, and in a figurative sense, step on them with their heel.<br />
<br />
<a name='more'></a>Our sages have already revealed to us that for those that step on mitzvot in this world, then that act will come to them on their day of judgement, as it says in Tehillim - "The iniquity of my heels surrounds me"<br />
<br />
<div style="text-align: left;">
<b>Why should I fear in days of misfortune? <i>The iniquity of my heels surrounds me</i>.</b></div>
<div style="text-align: right;">
<b>ולָ֣מָּה אִ֖ירָא בִּ֣ימֵי רָ֑ע<i> עֲוֹ֖ן עֲקֵבַ֣י יְסוּבֵּֽנִי</i></b></div>
<div style="text-align: right;">
Tehillim 49:6</div>
<br />
This shows how the mitzvot that he treats lightly, and quite figuratively, steps on, he will eventually be judged on.<br />
<br />
<b><span style="font-size: large;">Running to Mitzvot</span></b><br />
<span style="font-size: small;">This verse also comes to caution us about treating lightly those mitzvot that we literally have to walk to with our feet (heel) like walking to shul or the beit medrash, visiting the sick, escorting the dead, and to comfort the mourners. These are all mitzvot involving walking and they entail great reward. </span><br />
<br />
<b><span style="font-size: large;">Running on Shabbat</span></b><br />
Our sages said about how we act on Shabbat, that we need to run to shul and run to hear Torah lectures, even on Shabbat. For it says:<br />
<blockquote class="tr_bq">
R. Helbo, in the name of R. Huna, says [further]: When a man leaves the Synagogue, he should not take large steps. Abaye says: This is only when one goes from the Synagogue, but when one goes to the Synagogue, it is a pious deed to run. For it is said: Let us run to know the Lord.11 R. Zera says: At first when I saw the scholars running to the lecture on a Sabbath day, I thought that they were desecrating the Sabbath. But since I have heard the saying of R. Tanhum in the name of R. Joshua b. Levi: A man should always, even on a Sabbath, run to listen to the word of Halachah, as it is said: They shall walk after the Lord, who shall roar like a lion, I also run. R. Zera says: The merit of attending a lecture lies in the running. </blockquote>
<div style="text-align: right;">
Brechot 6B (Soncino translation)</div>
<div style="text-align: left;">
<b><span style="font-size: large;">The Sin will Follow Us</span></b></div>
<div style="text-align: left;">
And when we don't fulfill these mitzvot, these mitzvot based on our own footsteps, then that very act of negligence, that sin, will follow us to our own day of judgement. That is the essential meaning of the verse "עֲוֹ֖ן עֲקֵבַ֣י יְסוּבֵּֽנִי", that, literally, The iniquity of my heels surrounds me, that where we walk will be judged.<br />
<br /></div>
<div style="text-align: left;">
<b><span style="font-size: large;">Walking to Sin </span></b><br />
And all the more so, not just to neglect to walk to an important mitzvah, but should we actually purposefully walk out to do an <i>aveirah</i> - an act of sin - then for sure our action, the sin of our heels, will come back to testify against us.<br />
<br />
And so we see how this little word - Eikev - comes to have such important meaning and impact for our lives. It is from the lowliest part of the body, the heel - not the heart or the mind, that literally our fate hinges on.</div>
Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-59167239621606121132017-07-01T14:20:00.000-07:002017-07-07T06:53:04.884-07:00Chukat - Our Own Powers<span style="font-size: large;"><b>Moses and Aaron assembled the congregation in front of the rock, and he said to them, "Now listen, you rebels, can we draw water for you from this rock?" Moses raised his hand and struck the rock with his staff twice, when an abundance of water gushed forth, and the congregation and their livestock drank.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>וַיַּקְהִלוּ משֶׁה וְאַהֲרֹן אֶת הַקָּהָל אֶל פְּנֵי הַסָּלַע
וַיֹּאמֶר לָהֶם שִׁמְעוּ נָא הַמֹּרִים הֲמִן הַסֶּלַע הַזֶּה נוֹצִיא
לָכֶם מָיִם. וַיָּרֶם משֶׁה אֶת יָדוֹ וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם</b></span></div>
<div style="text-align: right;">
Bamidbar 20:10-11</div>
<div style="text-align: left;">
</div>
<html xmlns="http://www.w3.org/1999/xhtml">
<head>
<title>Untitled Document</title>
</head>
<body><br />
<blockquote>
<span style="font-size: medium;">Hashem spoke to
Moshe, saying:</span><br />
<span style="font-size: medium;">"Take the staff and assemble the congregation, you and your brother
Aharon, and speak to the rock in their presence so that it will give forth its water. You shall bring forth water for them from the rock and give the congregation and their livestock to drink."</span><br />
<br />
<span style="font-size: medium;">Moshe took the staff from before the Lord as He had commanded him.</span><br />
<span style="font-size: medium;">Moshe and
Aharon assembled the congregation in front of the rock, and he said to them, "<b><i>Now listen, you rebels,</i></b> can <i><b>we draw</b></i> water for you from this rock?"</span><br />
<span style="font-size: medium;">Moshe raised his hand and <b><i>struck </i></b>the rock with his staff twice, when an abundance of water gushed forth, and the congregation and their livestock drank.</span><br />
<span style="font-size: medium;">Hashem said to Moses and
Aharon, "Since you did not have faith in Me to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly to the Land which I have given them.</span><br />
<div style="text-align: right;">
<span style="font-size: medium;"> וַיְדַבֵּר ה אֶל מֹשֶׁה לֵּאמֹר</span></div>
<div style="text-align: right;">
<span style="font-size: medium;">קַח אֶת הַמַּטֶּה וְהַקְהֵל אֶת הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן הַסֶּלַע וְהִשְׁקִיתָ אֶת הָעֵדָה וְאֶת בְּעִירָם</span></div>
<div style="text-align: right;">
<span style="font-size: medium;">וַיִּקַּח מֹשֶׁה אֶת הַמַּטֶּה מִלִּפְנֵי ה' כַּאֲשֶׁר צִוָּהוּ</span></div>
<div style="text-align: right;">
<span style="font-size: medium;">וַיַּקְהִלוּ מֹשֶׁה וְאַהֲרֹן אֶת הַקָּהָל אֶל פְּנֵי הַסָּלַע וַיֹּאמֶר לָהֶם<i><b> שִׁמְעוּ נָא הַמֹּרִים</b></i> הֲמִן הַסֶּלַע הַזֶּה <i><b>נוֹצִיא </b></i>לָכֶם מָיִם</span></div>
<div style="text-align: right;">
<span style="font-size: medium;">וַיָּרֶם מֹשֶׁה אֶת יָדוֹ <b><i>וַיַּךְ</i></b> אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם וַיֵּצְאוּ מַיִם רַבִּים וַתֵּשְׁתְּ הָעֵדָה וּבְעִירָם</span></div>
<div style="text-align: right;">
<span><span style="font-size: medium;">וַיֹּאמֶר ה' אֶל מֹשֶׁה וְאֶל אַהֲרֹן יַעַן לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת הַקָּהָל הַזֶּה אֶל הָאָרֶץ אֲשֶׁר נָתַתִּי לָהֶם</span>:</span></div>
<div style="text-align: right;">
<span></span></div>
</blockquote>
<blockquote>
<div style="text-align: right;">
<span>Bamidbar 20:7-12</span></div>
</blockquote>
<div style="text-align: right;">
<div style="text-align: left;">
Moshe and Aharon receive the ultimate punishment - to not complete the mission they started with the exodus from Egypt, to not lead the people of Israel into the land of Israel. The commentators take many different positions as to what action brought about this consequence.</div>
</div>
<br />
Rabeinu Bechayei explores this issue through the perspectives of several different commentators. looking at what is the essence of the sin of Moshe.<br />
<br />
<b><span style="font-size: medium;">Rashi: Lost Opportunity</span></b><br />
Rashi holds that Moshe's sin comes from the word "<span style="text-align: right;">וַיַּךְ</span><span>" - "and hit".</span><br />
<br />
<span>Moshe Rabeinu was not commanded to hit the rock, just talk to the rock and that would bring forth water in the name of Hakadosh Barch Hu, as it says "and speak to the rock" (וְדִבַּרְתֶּם אֶל הַסֶּלַע).</span><br />
<span><br /></span>
<span>The fact that he was instructed to "take the staff" (קַח אֶת הַמַּטֶּה) wasn't to be used for hitting. We've seen that all of the wonders that Moshe did, he had the staff in his hand, as it says </span><br />
<blockquote class="tr_bq">
<b><span>And you shall take this staff in your hand, with which you shall perform the signs.</span></b><br />
<div style="text-align: right;">
<span><b>וְאֶת הַמַּטֶּה הַזֶּה תִּקַּח בְּיָדֶךָ אֲשֶׁר תַּעֲשֶׂה בּוֹ אֶת הָאֹתֹת</b><br />Shmot 4:17</span></div>
</blockquote>
But the sin was in the word "<span style="text-align: right;">וַיַּךְ</span><span>" - "and hit", that he hit the rock and didn't speak to the rock like he was commanded "speak to the rock" (וְדִבַּרְתֶּם אֶל הַסֶּלַע), so both Moshe and Aharon were liable for punishment, since both agreed to hit the rock and not speak as commanded. </span><br />
<span><br /></span>
<span>For essentially they weakened the power of the miracle. The rock was capable of giving forth water simply by following the command of Hakadosh Baruch Hu to speak to the rock. If they had followed this command, then the name of Hashem would have been sanctified. </span><br />
<span><br /></span>
<span>They would have said "What about this rock? It can't think or hear, nevertheless it fulfills the words of Hashem, so all the more so ourselves."</span><br />
<span><br /></span>
<span>But when a hit brings forth the water, this leaves an opening for the doubters and those weak in belief to say that the water came out through clever ways or deceit and not from a simple miracle. </span><br />
<br />
<span>Because of this Hashem said to Moshe and Aharon "Since you did not have faith in Me to sanctify Me in the eyes of the children of Israel" (יַעַן לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל), since by speaking alone that would be a Kiddush Hashem. </span><br />
<br />
<b><span style="font-size: medium;">Rambam: Losing Your Cool</span></b><br />
The Rambam focuses on the word "<span style="text-align: right;">הַמֹּרִים</span>" - rebels - from the phrase "<span style="text-align: right;">שִׁמְעוּ נָא הַמֹּרִים</span><span>" - "</span><span>Now listen, you rebels</span><span>", showing how Moshe let out his anger. From here, we see that anger falls into the category of being a sin. HaKadosh Baruch Hu was particular specifically with Moshe, as a great man, for showing anger in front Klal Yisrael, especially on an occasion when anger was not called for (since the Jewish people's call for water was not out rebelliousness part simply from thirst.) </span><br />
<br />
<span>Likewise to when we vent anger at times when its not called for, and (H"VS) be committing a Chilul Hashem. Really all Moshe's actions should have been reflecting a drive for success both in this world towards a yearning for the world to come. And how does anger come out on Moshe? </span><br />
<br />
<span>This is one of the evil actions that brings evil into the soul, as Hashem said to Moshe and Aharon, </span><br />
<blockquote class="tr_bq">
<span><span style="font-size: medium;"><b>Y</b><b>ou defied My word at the waters of dispute [Mei Merivah]</b></span></span><br />
<div style="text-align: right;">
<span style="font-size: medium;"><b><span>מְרִיתֶם אֶת פִּי לְמֵי מְרִיבָה</span></b></span></div>
<div style="text-align: right;">
Bamidbar 20:24</div>
</blockquote>
The Jewish people were very wise, where even the simplest woman was on the level of the prophet Yehezkel Ben Buzi. So when they saw that Moshe himself got angry, no one saw it as a defect.<br />
<br />
Finally we can say that Moshe's essential sin was displaying anger, for had Hashem got angry at Am Yisrael for demanding water, the instigating event, and then Moshe wouldn't have got angry. Yet, we don't find this to be the case that Hashem got angry on account of demanding water. <br />
<br />
<br />
<br />
<b><span style="font-size: medium;">Rabeinu Chananel: Lack of Faith</span></b><br />
Rabeinu Chananel emphasizes another aspect, concentrating on the word "<span style="text-align: right;">נוֹצִיא</span><span style="text-align: right;"> </span><span>" - "</span><span>we draw</span><span>".</span><br />
<br />
This was the way they talked to people, rather than saying "יוציא", they took responsibility on themselves. Even though a minority of Am Yisrael held the belief that since Hashem revealed himself at the rock of Chorev (Har Sinai) while not here, therefore it was Moshe and Aharon, through their cleverness, that were able to bring forth water from the rock and not through Hashem.<br />
<br />
We see this in the verse "Since you did not have faith in Me (לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי)" [Bamidbar 20:12] to sanctify Me in their eyes. It was as if you, Moshe and Aharon, lacked faith in Me. This is a language of taking out, about not taking the opportunity to strengthen the faith in their hearts. <br />
<br />
<b><span style="font-size: medium;">Taking Another Look at the Commentators</span></b><br />
An understanding of this event in the parshah does not rest upon any one of these commentaries alone.<br />
<br />
From Rashi, we see their sin in the action of hitting the rock. <br />
For if speaking had been the only miracle while hitting had not produced water, then hitting would have been clearly for nothing. Yet we saw that hitting the rock did bring forth water, making it every bit as much a miracle as speaking. We even saw how Hashem, himself, told Moshe from the outset, "Take the staff." This couldn't have been said for nothing. The instruction for the staff must have been intended to be used to hit the rock.<br />
<br />
From the Rambam we learned the aspect of the sin as anger.<br />
For we could have learned the verse "Now listen you rebels" (<span style="text-align: right;">שִׁמְעוּ נָא הַמֹּרִים</span>) as being a reproach, rather than anger, as we know that Aharon never got angry in his life, his essence was peace as the "Rodef Shalom."<br />
<br />
For Rabeinu Chananel, we learn about strengthening faith<br />
For we could have looked at the verse "can we draw water for you from this rock?" (מִן הַסֶּלַע הַזֶּה נוֹצִיא לָכֶם מָיִם) differently. We could have taken the simply meaning to be that Moshe and Aharon were taking the bulk of responsibility upon themselves, and saying to Klal Yisrael "Out of this stone, who would think that we ourselves could have the ability to draw forth water?" Rather it is from Hakadosh Baruch Hu who will amaze you with a miracle!<br />
<br />
<br />
<br />
</body>
</html>
Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-76546531844979922382017-06-24T08:40:00.000-07:002017-06-25T08:41:20.413-07:00Korach - Vigilant in Mitzvot<blockquote class="tr_bq">
<span style="font-size: large;"><b>Speak to the children of Israel and take from them a staff for each father's house from all the chieftains according to their fathers' houses; [a total of] twelve staffs, and inscribe each man's name on his staff.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>דַּבֵּר | אֶל בְּנֵי יִשְׂרָאֵל וְקַח מֵאִתָּם מַטֶּה מַטֶּה לְבֵית אָב
מֵאֵת כָּל נְשִׂיאֵהֶם לְבֵית אֲבֹתָם שְׁנֵים עָשָׂר מַטּוֹת אִישׁ אֶת
שְׁמוֹ תִּכְתֹּב עַל מַטֵּהוּ</b></span></div>
<div style="text-align: right;">
Bamidbar 17:17</div>
</blockquote>
<div style="text-align: right;">
</div>
<div style="text-align: left;">
Asks the Noam Elimelech, why do they have to bring 12 staffs, for in the end the miracle that reaffirmed Moshe's authority occurred only to the staff of Aharon? And if you were to say that the other tribes would suspect that perhaps there staff could have been endowed with the same miraculous qualities as Aharon's staff, then they could have independently brought their staff to the ohel moed, and not brought them all together. Why bring 12 staffs and all at one time?<br />
<a name='more'></a></div>
<br />
<br />
<span style="font-size: large;"><b>Vigilant Watching</b></span><br />
The Noam Elimelech addresses this question by bringing a verse from Mishle.<br />
<blockquote class="tr_bq">
<b>Fortunate is the man who listens to me to watch by my doors day by day, to watch the doorposts of my entrances.</b><br />
<div style="text-align: right;">
<b>אַשְׁרֵי אָדָם שֹׁמֵעַ לִי לִשְׁקֹד עַל דַּלְתֹתַי יוֹם יוֹם לִשְׁמֹר מְזוּזֹת פְּתָחָי</b></div>
<div style="text-align: right;">
Mishle 8:34</div>
</blockquote>
The verse could have written "דלתי" (doors) to refer to openings in the plural. However one needs to attach oneself and serve Hashem with all his traits. That one shouldn't say to himself its enough to choose which trait to invest oneself in - like to just focus on learning, or just on prayer, or just on charity. One needs to invest oneself with all one's soul in all the traits possible and likewise all mitzvot.<br />
<br />
That is why this verse uses the word "דלותתי" to show that one should be vigilant at ALL the 'doors', for if the phrase had just used "דלתי" then one could assume that the simplest meaning of plural would be sufficient. Thus the verse includes the plural version that includes the widest array of possibilities.<br />
<br />
<span style="font-size: large;"><b>12 Staffs at Once</b></span><br />
The essential collection of traits come to mirror the traits of the 12 tribes. For every tribe had a trait that it was strongly identified with. Likewise, we need to embrace all of these traits to serve Hashem.<br />
<br />
Thus Hashem commanded that 12 staffs be brought at one time to the Ohel Moed, in order to suggest that the we are obligated to take on all these traits and be vigilant in them.<br />
<br />
<span style="font-size: large;"><b>Almond Blossom</b></span><br />
This addresses Rashi's observation as to why the staff of Aharon produced almond blossoms.<br />
<blockquote class="tr_bq">
<br />
ויגמל שקדים when the fruit was recognizable, it was recognized that they were almonds...<b><i>Now why [did it bear particularly] almonds?</i></b><br />
<div style="text-align: right;">
Rashi's commentary on Bamidbar 17:23</div>
</blockquote>
Am Yisrael didn't understand why they were commanded to bring all 12 staffs at once. Only when they saw that Aharon's staff blossomed almonds (שקדים) did they realize the message and the great miracle - that is that need to be vigilant (שוקד) for all good traits. This includes all the traits signified in the tribes. This connects to the meaning of watching by the doors every day (לִשְׁקֹד עַל דַּלְתֹתַי יוֹם יוֹם).<br />
<br />
We should strive to infuse in our lives the spectrum of mitzvot.<br />
<br />
<br />Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-3564881771989997962017-06-18T01:09:00.001-07:002017-06-18T01:10:04.875-07:00Shlach - For the Sake of Heaven<blockquote class="tr_bq">
<span style="font-size: large;"><b>When the children of Israel were in the desert, they found a man gathering wood on the Sabbath day. Those who found him gathering wood presented him before Moses and Aaron and before the entire congregation.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>וַיִּהְיוּ בְנֵי יִשְׂרָאֵל בַּמִּדְבָּר וַיִּמְצְאוּ אִישׁ מְקשֵׁשׁ
עֵצִים בְּיוֹם הַשַּׁבָּת. וַיַּקְרִיבוּ אֹתוֹ הַמֹּצְאִים אֹתוֹ
מְקשֵׁשׁ עֵצִים אֶל משֶׁה וְאֶל אַהֲרֹן וְאֶל כָּל הָעֵדָה</b></span></div>
<div style="text-align: right;">
Bamidbar 15:32-33</div>
</blockquote>
The Or HaChaim HaKadosh asks, why does the verse present the "man gathering wood" before "the Sabbath day"?<br />
<a name='more'></a><br />
<br />
This shows us that the verse comes to serve as a reminder, that after the "man gathering wood" goes out, he is then reminded that it is Shabbat and in fact these actions are serious transgressions. For if it had started out saying "On Shabbat they found a man gathering wood..." then there would be no question that his actions were intentional transgressions. Furthermore, the next verse emphasizes this situation further by repeating the phrase "Those who found him gathering wood" to show that even AFTER the man gathering wood was reminded that it was in fact Shabbat, nevertheless he continued his transgression of gathering wood. Why? Why make such a effort to transgress the Shabbat.<br />
<br />
<span style="font-size: large;"><b>Wood Gatherer's Identity</b></span><br />
The Gemarah in Mesechet Shabbat brings an opinion that "the man gathering wood" was in fact Tzlafchad (the father of the famous Daughters of Tzlafchad).<br />
<blockquote class="tr_bq">
<b>Our Rabbis taught: The gatherer was Tzlafchad. And thus it is said, and while the children of Israel were in the wilderness, they found a man [gathering sticks, etc.]; whilst elsewhere it is said, our father died in the wilderness; just as there Tzlafchad [is meant], so here too Tzlafchad [is meant]: this is R. Akiba's view. Said R. Judah b. Bathyra to him, 'Akiba! in either case you will have to give an account [for your statement]: if you are right, the Torah shielded him, while you reveal him; and if not, you cast a stigma upon a righteous man.</b><br />
<div style="text-align: right;">
Shabbat 96B (Soncino Translation)</div>
</blockquote>
<span style="font-size: large;"><b>Why the Wood Gatherer Transgressed</b></span><br />
The “Gatherer” actually sacrificed himself for the benefit of Klal Yisrael. His intention was to<br />
educate and inspire them in the laws of Shabbos observance. Since after the sin of the spies most of Am Yisrael was destined to die in the desert, they felt that keeping the mitzvot were meaningless and had no impact on their life or on their relationship with Hashem.<br />
<br />
The “Gatherer,” who was also Tzlafchad (Bamidbar 27:1-7; Shabbos 96:), had intended to raise the morale and spirit of Klal Yisrael. They knew that they were condemned to forty years of traveling through the desert before they could enter Eretz Yisrael, and out of despair they felt that the laws of the Torah no longer applied to them. By committing this desecration and publicly suffering the death<br />
penalty, he hoped to demonstrate to Klal Yisrael that Hashem still cared about them and the laws<br />
of the Torah still applied (Tosafos, Bava Basra 119:). In effect, he committed a sin for the sake of Heaven.<br />
<br />
This comes in stark contrast to the actions of spies earlier in the Parsha who brought a negative report with critical recommendations in order to protect their own state.Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-7039951644615128972017-06-10T03:04:00.000-07:002017-06-11T03:25:02.916-07:00Behalotechah - Overcoming Tests<blockquote class="tr_bq">
<span style="font-size: large;"><b>On the day the Mishkan was erected, the cloud covered the Mishkan, which was a tent for the Testimony, and at evening, there was over the Mishkan like an appearance of fire, [which remained] until morning.<br />So it was always, the cloud covered it and there was an appearance of fire at night.<br />and according to the cloud's departure from over the Tent, and afterwards, the children of Israel would travel, and in the place where the cloud settled, there the children of Israel would encamp.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן כִּסָּה הֶעָנָן אֶת הַמִּשְׁכָּן
לְאֹהֶל הָעֵדֻת וּבָעֶרֶב יִהְיֶה עַל הַמִּשְׁכָּן כְּמַרְאֵה אֵשׁ עַד
בֹּקֶר<br />כֵּן יִהְיֶה תָמִיד הֶעָנָן יְכַסֶּנּוּ וּמַרְאֵה אֵשׁ לָיְלָה<br />וּלְפִי
הֵעָלוֹת הֶעָנָן מֵעַל הָאֹהֶל וְאַחֲרֵי כֵן יִסְעוּ בְּנֵי יִשְׂרָאֵל
וּבִמְקוֹם אֲשֶׁר יִשְׁכָּן שָׁם הֶעָנָן שָׁם יַחֲנוּ בְּנֵי יִשְׂרָאֵל</b></span></div>
</blockquote>
<div style="text-align: right;">
Bamidbar 9:15-17</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Asks the Slonimer Rebbe, the Torah is eternal and imparts deep messages, so what is the eternal message from this passage about a seeming set time in Jewish history?</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-size: large;"><b>Mishkan Within</b></span></div>
<div style="text-align: left;">
The Slonimer Rebbe answers this by saying we all have a Mishkan, a holy dwelling place for Hashem, within ourselves. As it says in the Torah, "ועשו לי מקדש ושכנתי בתוכם" - Make me a Holy Place and I shall rest amongst them. It says "בתוכם" (them) not "בתוכו" (it), suggesting that Hashem didn't mean His holy resting place was merely the Mishkan (or later the Beit HaMikdash) but a holy resting place in each and every one of us.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
This is further supported in our verse "וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן" (On the day the Mishkan was erected). It doesn't specify who erected the Mishkan, like saying "On the day that Moshe erected the Mishkan", rather the verse leaves that aspect open, to fit in with the notion each and every one of us must erect our own personal Mishkan.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-size: large;"><b>Clouds of Unknown</b></span></div>
<div style="text-align: left;">
The verse continues and we can expand on this thought, stating "the cloud covered the Mishkan". Clouds symbolize a haziness that covers our vision, making every step unknown and mysterious. This characterizes our daily life where we constantly bombarded by messages and enticements that often have a concealed agenda that can undermine our spiritual life.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-size: large;"><b>Fire of Desire</b></span></div>
<div style="text-align: left;">
The verse expands further upon this concept, with "and at evening, there was over the Mishkan like an appearance of fire". Fire symbolizes the yetzer hara (the evil inclination) that drives and consumes us. The nighttime is when we are particularly vulnerable to the lure of the yetzer hara, when under darkness we can be drawn in.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-size: large;"><b>Travel Higher</b></span></div>
<div style="text-align: left;">
This depicts our ongoing struggle, constantly confronted, day and night, by tests and challenges. Nevertheless the verse continues, saying "according to the cloud's departure from over the Tent, and afterwards, the children of Israel would travel".</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
As we are confronted by these challenges and overcome we 'travel', going higher and higher. This depicts the fulfillment of our journey, not just facing tests, but 'traveling' and growing closer in our relationship to Hashem.</div>
Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com1tag:blogger.com,1999:blog-5475093802968873983.post-1203911476750648412017-06-03T06:58:00.000-07:002017-06-09T06:59:54.056-07:00Naso - The Shadow Follows<blockquote class="tr_bq">
<span style="font-size: large;"><b>Speak unto Aaron and unto his sons, saying: On this wise ye shall bless the children of Israel</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל</b></span></div>
<div style="text-align: right;">
Bamidbar 6:22</div>
</blockquote>
<br />
Asks the Kedushat Levi, what is the significance of the word "<span style="font-size: small;">כֹּה</span>"?<br />
<br />
To understand this, the Kedushat Levi brings in the insights of The Baal Shem Tov. The Baal Shem Tov would admonish people through the verse in Tehillim (121): ה' צִלְּךָ - Hashem is they shade.<br />
<br />
That is to say that just as one's shadow mimics the movements of the body, so also Hashem is reflected in our actions. Hashem approaches us as an extension of our own actions. Thus we have to do mitzvot, give to charity, and have mercy on those less fortunate in order for Hashem to show similar traits towards ourselves.<br />
<br />
<span style="font-size: large;"><b>Like He Does</b></span><br />
This trait is called "<span style="font-size: small;">כֹּה</span>" - like he does. Hashem wants and desires to show goodness to Am Yisrael. For it is known, that just as a calf wants to drink its mother's milk, even more so the mother wants to feed her own offspring.<br />
<br />
<span style="font-size: large;"><b>Preparation</b></span><br />
For when one gets ready to step forward and pray before The Creator (blessed be He) whether for the Amida or any other supplication, our prayers need to be directed to Hashem and be pleasurable, rather than felt like a burden. Like it says in Pirkei Avot:<br />
<blockquote class="tr_bq">
<b>Rabban Yochanan the son of Zakkai received the tradition from Hillel and Shammai. He would say: If you have learned much Torah, do not take credit for yourself---it is for this that you have been formed.</b><br />
<div style="text-align: right;">
<b></b><b>רבן יוחנן בן זכאי קיבל מהלל ומשמאי. הוא היה אומר</b></div>
<div style="text-align: right;">
<b>אם למדת תורה הרבה, אל תחזיק טובה לעצמך, כי לכך נוצרת</b></div>
</blockquote>
<div style="text-align: right;">
Mishna 2:8 </div>
That all of our spiritual efforts should be focused on pleasing Hashem.<br />
<br />
<span style="font-size: large;"><b>Receiver</b></span><br />
It is known that one who prays for himself, then he is known as <b><i>receiver</i></b>. That when one wants to receive something then he holds his hand out with the palm raised, and back of the hand down to the ground. <br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-g7hxJ91yFBTLOI490bB_XhG7Ejlelp2hUOKK-8hUG_9nmm3A54ZKcisGrpsAjCILHhJMw2pcl6PYzKiBcBKVXztTcc1nDTw4XyCzrKTaMbSetNI5fxvAvar6rarhN-ZvqJo8I88eer0/s1600/handout.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="392" data-original-width="392" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-g7hxJ91yFBTLOI490bB_XhG7Ejlelp2hUOKK-8hUG_9nmm3A54ZKcisGrpsAjCILHhJMw2pcl6PYzKiBcBKVXztTcc1nDTw4XyCzrKTaMbSetNI5fxvAvar6rarhN-ZvqJo8I88eer0/s200/handout.jpg" width="200" /></a></div>
<div style="text-align: center;">
</div>
<br />
<span style="font-size: large;"><b>Influencer</b></span><br />
When one prays to Hashem with focus and intent to please Hashem then he is known as an <b><i>influencer</i></b>, for it is as if his actions impact how Hashem will act. The influencer instead holds his hand with the palm face down.<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-nz73QfgmbtZ5lBNxZpSWyidP3HWu1lYxR5j-dV0ltqoSpwioyzrtZH9uLHk1yiCo9eI2mgX0PrnYxuLxzxg4AEGG55XnI3JrlQNhP5FaVFmUvmsgM60JihsksapntxWTzY5gqsAhk88/s1600/handdown.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="198" data-original-width="406" height="156" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-nz73QfgmbtZ5lBNxZpSWyidP3HWu1lYxR5j-dV0ltqoSpwioyzrtZH9uLHk1yiCo9eI2mgX0PrnYxuLxzxg4AEGG55XnI3JrlQNhP5FaVFmUvmsgM60JihsksapntxWTzY5gqsAhk88/s320/handdown.jpg" width="320" /></a></div>
<span style="font-size: large;"><b>Priestly Blessing</b></span><br />
So also is how the hands of the Kohen are positioned for making the priestly blessing. For the Kohen holds his hands up with the palm outward, away from his face, like one who wants to influence. This is the explanation for the verse: "On this wise ye shall bless the children of Israel" - "כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל"<br />
<br />
That is to say, the Kohen should bless Am Yisrael in order to please Hashem. And you should all be influencers upon Hashem and so likewise Hashem will have influence to all of us - goodness and blessings upon Israel. <br />
<br />
<br />
<br />Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com1tag:blogger.com,1999:blog-5475093802968873983.post-34214261403259244692017-05-20T23:50:00.000-07:002017-05-22T00:28:03.269-07:00Behar - Pillars of Holiness<blockquote class="tr_bq">
<span style="font-size: large;"><b>And Hashem spoke to Moses on Mount Sinai, saying, Speak to the children of Israel and you shall say to them: When you come to the land that I am giving you, the land shall rest a Sabbath to Hashem. You may sow your field for six years, and for six years you may prune your vineyard, and gather in its produce, But in the seventh year, the land shall have a complete rest a Sabbath to Hashem; you shall not sow your field, nor shall you prune your vineyard.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>וַיְדַבֵּר ה אֶל משֶׁה בְּהַר סִינַי לֵאמֹר דַּבֵּר אֶל בְּנֵי
יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר אֲנִי
נֹתֵן לָכֶם וְשָׁבְתָה הָאָרֶץ שַׁבָּת לה שֵׁשׁ שָׁנִים תִּזְרַע שָׂדֶךָ
וְשֵׁשׁ שָׁנִים תִּזְמֹר כַּרְמֶךָ וְאָסַפְתָּ אֶת תְּבוּאָתָהּ
וּבַשָּׁנָה הַשְּׁבִיעִת שַׁבַּת שַׁבָּתוֹן יִהְיֶה לָאָרֶץ שַׁבָּת לה
שָׂדְךָ לֹא תִזְרָע וְכַרְמְךָ לֹא תִזְמֹר</b></span> </div>
</blockquote>
<div style="text-align: right;">
Vayikra 25:1-4</div>
<div style="text-align: right;">
<br /></div>
<div style="text-align: left;">
Rashi asks the famous question: What does the subject of Shemittah have to do with Mount Sinai? Were not all the commandments stated from Sinai? </div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: center;">
<span style="font-size: large;"><b>מה ענין שמיטה אצל הר סיני</b></span></div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-size: large;"><b></b></span><br />
<a name='more'></a><span style="font-size: large;"><b>A Holy Nation </b></span></div>
<div style="text-align: left;">
<span style="font-size: large;"><span style="font-size: small;"><span style="font-size: large;"><span style="font-size: small;">Says the Slonimer Rebbe, to understand
this combination of topics we have to understand that the ultimate
purpose that Hashem created the world is for Am Yisrael, that Yisrael
should serve as a Holy nation for Hashem.</span></span> The purpose of Yisrael is to be holy.</span></span></div>
<div style="text-align: left;">
<span style="font-size: large;"><span style="font-size: small;">As it says:</span></span></div>
<blockquote class="tr_bq">
<b><span style="font-size: large;"><span style="font-size: small;"><span style="font-size: large;"><span style="font-size: small;"><span style="font-size: large;">Shmot 19:6</span></span></span></span></span></b><br />
<b><span style="font-size: large;"><span style="font-size: small;">And you shall be to Me a kingdom of princes and a holy nation.' These are the words that you shall speak to the children of Israel."</span></span></b></blockquote>
<blockquote>
<div style="text-align: right;">
<b><span style="font-size: large;"><span style="font-size: small;">וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל</span></span></b></div>
</blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><b>Shmot 22:30</b></span><br />
<b><span style="font-size: large;"><span style="font-size: small;">And you shall be holy people to Me, and flesh torn in the field you shall not eat; you shall throw it to the dog[s].</span></span></b></blockquote>
<blockquote>
<div style="text-align: right;">
<b><span style="font-size: large;"><span style="font-size: small;">וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ לַכֶּלֶב תַּשְׁלִכוּן אֹתוֹ</span></span></b></div>
</blockquote>
<blockquote class="tr_bq">
<span style="font-size: large;"><span style="font-size: small;"><b><span style="font-size: large;"><span style="font-size: small;"><span style="font-size: large;">Vayikra 19:2</span></span></span>Speak to the entire congregation of the children of Israel, and say to them, You shall be holy, for I, Hashem, your G-d, am holy.</b></span></span></blockquote>
<blockquote>
<div style="text-align: right;">
<b><span style="font-size: large;"><span style="font-size: small;">דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ה קלקיכם</span></span></b></div>
</blockquote>
<b><span style="font-size: large;">Foundation of Holiness</span></b><br />
Holiness, <i>Kedushah</i>, is based on 3 areas and bringing these together forms complete holiness.<br />
<ul>
<li>Place (מקום)</li>
<li>Time (זמן)</li>
<li>Soul (נפש)</li>
</ul>
<span style="font-size: large;"><b>Holiness in Place</b></span><br />
Hakadosh Baruch Hu gave Eretz Yisrael to Am Yisrael to provide a place of holiness.<br />
<br />
The Slonimer Rebbe brings the parable of the vineyard from the <i>Sefer Kuzari</i>. In <i>Sefer Kuzari</i> (II: 8), Rabbi Judah Halevi dealt with the special connection
between the Land of Israel and the people of Israel. <br />
<blockquote class="tr_bq">
<b>How about the hill on which you say that the vines thrive so well? If it had not been properly planted and cultivated, it would never produce grapes. Priority belongs, in the first instance, to the people which, as stated before, is the essence and the Kernel [of the nations]. </b></blockquote>
<blockquote class="tr_bq">
<div style="text-align: right;">
<b>: כן הרכם זה, שאתם אומרים שמצליח בו הכרם, אילו לא היו נוטעים בו הגפנים ועובדים העבודה הראויה להם, לא היה עושה ענבים. והמעלה המיוחדת הראשונה, היא לעם שהוא סגולה ולב כאשר זכרתי. ויש לארץ עזר בזה עם המעשים והתורות התלויות בה, אשר הם כעבודה לכרם, אבל לא יתכן לסגולה הזאת להגיע אל העניין האלוקי בבלעדי המקום הזה, כאשר לא יתכן שיצליח הכרם בבלעדי ההר הזה. </b></div>
</blockquote>
R. Yehuda Halevi compares the people of Israel to the vineyard, as it is necessary to cultivate a vineyard in order to provide grapes, so too Israel must work in order to make them fruitful. Israel's work is the <i>mitzvot</i>. The grapes are the "divine matter" - their prophetic ability and the ability to .<br />
<br />
<br />
<br />
This principle is explained through the parable of a vineyard, which can thrive only in mountainous soil. A vineyard uprooted from its native soil will wither and die.<br />
<ul>
<li>The vineyard symbolizes the people of Israel</li>
<li>The soil symbolizes the Land of Israel. </li>
</ul>
But the uniqueness of the Land of Israel is not just a question of climate. The Jewish People need the land in order to grow and develop - essentially and qualitatively different from the other nations. Hence the Land of Israel, too, has a special quality, a holiness, that is conducive to reaching new levels of reality, and for connecting with G-d.<br />
<br />
That is to say that R. Yehuda Halevi thinks that in <i>Eretz Yisrael</i> there is a special holiness - the land itself is holiness!!!<br />
<br />
<span style="font-size: large;"><b>Holiness in Time</b></span><br />
For the holiness of time, Hakadosh Baruch Hu gave Am Yisrael the Shabbat, a wellspring of holiness. <br />
<blockquote class="tr_bq">
<b>And G-d blessed the seventh day and He hallowed it, for thereon He abstained from all His work that G-d created to do.</b><br />
<div style="text-align: right;">
<b>וַיְבָרֶךְ קלקים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל מְלַאכְתּוֹ אֲשֶׁר בָּרָא קלקים לַעֲשׂוֹת</b></div>
<div style="text-align: right;">
Breisheit 2:3</div>
</blockquote>
The interpretation of "and He hallowed it" is Hashem himself is the wellspring and source holiness for everything related to Am Yisrael, whose purpose is to be a holy nation.<br />
<br />
<span style="font-size: large;"><b>Holiness in Soul</b></span><br />
For the holiness of the soul, the Torah provides the mitzvot:<br />
<ul>
<li>You shall be holy people to Me </li>
<li>You shall be holy</li>
</ul>
<span style="font-size: large;"><b>Complete Holiness</b></span><br />
The fulfillment of the holiness is when these three areas (place, time, and soul) come together as one. This way Am Yisrael reaches their purpose to be a holy nation for Hashem.<br />
<br />
<br />
<div style="text-align: left;">
<br />
</div>
<div style="text-align: left;">
<span style="font-size: large;"><span style="font-size: small;"> </span><b> </b></span></div>
<br />Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-6609685065901979882017-03-25T13:02:00.000-07:002017-03-27T12:31:09.715-07:00Pkudei - Our Journeys<blockquote class="tr_bq">
<b><span style="font-size: large;">For the cloud of Hashem was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys</span></b><br />
<div style="text-align: right;">
<b><span style="font-size: large;">כִּי עֲנַן ה' עַל הַמִּשְׁכָּן יוֹמָם וְאֵשׁ תִּהְיֶה לַיְלָה בּוֹ לְעֵינֵי כָל בֵּית יִשְׂרָאֵל בְּכָל מַסְעֵיהֶם</span></b></div>
<div style="text-align: right;">
<b>Shmot 40:38</b></div>
</blockquote>
<div style="text-align: left;">
Rashi notes on the verse that where it says "<i>מַסְעֵיהֶם</i>" (their journeys) that "The place of their encampment is also called a journey (מַסָּע)...Since from the place of their encampment they resumed their journeys, they are all called “journeys” (מַסָעוֹת)." </div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-size: large;"><b>Their Journeys</b></span></div>
<div style="text-align: left;">
However the Slonimer Rebbe in Netivot Shalom takes note of grammar of the word "<i>מַסְעֵיהֶם</i>". It is not simply called “journeys” (מַסָעוֹת), but rather "<i>their </i>journeys". Didn't Am Yisrael all travel together? Shouldn't this verse refer simply “journeys” (מַסָעוֹת)?<br />
<a name='more'></a></div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
The Slonimer Rebbe brings in comparison the earlier verse:</div>
<blockquote class="tr_bq">
<div style="text-align: left;">
<span style="font-size: large;"><b>And they shall make Me a sanctuary and I will dwell in their midst</b></span></div>
<div style="text-align: right;">
<span style="font-size: large;"><b>וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם</b></span></div>
<div style="text-align: right;">
<b>Shmot 25:8</b></div>
</blockquote>
<div style="text-align: left;">
He points out that here, by this verse, it states "בְּתוֹכָם" (in their midst), where as it would seem that it really should say "בְּתוֹכָוֹ" (in it) - since seems to be about Hashem's presence in the Mishkan.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Yet actually, says The Slonimer Rebbe, the verse is very particular in stating "בְּתוֹכָם" (in their midst) to say that Hashem resides in <i>them</i>, in each and every one us. In order to make oneself suitable for Hashem's presence to rest within, everyone needs to work on themselves - both physically and especially spiritually. This is further emphasized by other verses like "קדושים תהיו" (You shall be holy) Vayikra 19:2, insisting that we put efforts to develop our spiritual sides.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
This is the same point in the verse from our Parshah, "מַסְעֵיהֶם" (their journeys). The verse could have said in general “journeys” (מַסָעוֹת), but by specifying THEIR journeys, the verse makes this into a personal journey. For in our goal to become holy and a worthy vessel for Hashem's presence to rest in, we all have to undertake journeys - journeys with many stops and then resuming the journey, to ultimately reach a place of spiritual holiness.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-size: large;"><b>Shmot - A Microcosm of Jewish Life </b></span></div>
<div style="text-align: left;">
The book of Shmot encompasses a critical period for the Jewish people, and comes to represent the individual journey of every single Jew. Shmot starts off with a period of seeming 'pregnancy' where the Jewish soul is enslaved in a foreign land, and then is soon released in the exodus from a Egypt, a seeming time of giving birth. </div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Then Shmot continues with the many journeys of Jewish people, which is reflected by the individual journey of every Jew. The journeys depict a period of growing up and maturing, as seen in the gving off the Torah. </div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Ultimately the narrative comes to "make Me a sanctuary", the real purpose in Jewish life, that we should be working toward enhancing ourselves on a special level. </div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
How do we get there?</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
That's where the verse we have been focusing on comes in. The very last verse in the book of Shmot. "For the cloud of Hashem was upon the Mishkan by day, and there was fire within it at night" this represents the presence that protects us on our sacred journey, for as we each work hard in our own way to purify ourselves Hashem is a protective force against potential spiritual threats.</div>
<div style="text-align: left;">
<br /></div>
Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-19307273832882586162017-03-18T15:40:00.003-07:002017-03-27T12:31:26.548-07:00Ki Tisa - Preparation<blockquote class="tr_bq">
<span style="font-size: large;"><b>You shall make a washstand of copper and its base of copper for washing, and you shall place it between the Tent of Meeting and the altar, and you shall put water therein</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>וְעָשִׂיתָ כִּיּוֹר נְחשֶׁת וְכַנּוֹ נְחשֶׁת לְרָחְצָה וְנָתַתָּ אֹתוֹ בֵּין אֹהֶל מוֹעֵד וּבֵין הַמִּזְבֵּחַ וְנָתַתָּ שָׁמָּה מָיִם</b></span></div>
<div style="text-align: right;">
<b>Shmot 30:18</b></div>
</blockquote>
<br />
The Slonimer Rebbe raises the question (Netivot Shalom), why does commandment to build the 'washstand' appear here, and not earlier with the rest of the Mishkan's vessels in Parshat Trumah?<br />
<a name='more'></a><br />
<br />
<span style="font-size: large;"><b>Elements of the Beit HaMikdash</b></span><br />
In man, there are different parts that keep people firmly rooted to the ground - the mind, the heart, the lower parts of the body. Yet it is a Jew's mission to elevate himself and all his parts to the connect with HaKadosh Baruch Hu. For this, the different parts of the Beit HaMikdash come together to reflect the operations of the different parts of the human body.<br />
<ul>
<li>Holy of Holies - Brain</li>
<li>Ark - Heart</li>
<li>Outer courtyard and external alter - lower parts.</li>
</ul>
<span style="font-size: large;"><b>Preparation</b></span><br />
However the washstand has a different purpose. It doesn't have a corresponding part of the body nor likewise a related action in the Beit HaMikdash. Rather the role of the washstand is one of PREPARATION before doing any of the other activities that take place in the Beit HaMikdash. Right up to Yom Kippur, every Kohen up to the Kohen HaGadol, would first come to the washstand and wash their hands and feet before initiating any activity in the Beit HaMikdash. This act would change their entire self and reality.<br />
<br />
<span style="font-size: large;"><b>Tshuvah</b></span><br />
The act of washing is further reminiscent of Tshuvah - washing away the past. For every Jew undertakes an act of Tshuvah upon stepping forward to serve Hashem.<br />
<br />
There are two aspects to Tshuvah.<br />
<ul>
<li>Tshuvah upon an act that we regret doing</li>
<li>Tshuvah about the reality we find ourselves</li>
</ul>
The washstand comes to cleanse of our reality - elevate us out of the low state we find ourselves. Unlike the other vessels, the washstand does not come to partake in directly serving Hashem rather it is special, a vessel for preparing for all other activity.<br />
<br />
<span style="font-size: large;"><b>Taking Time</b></span><br />
The concept of taking time to prepare is deeply rooted in Jewish tradition. Hasidim held that preparing to perform a mitzvah took on greater importance that the mitzvah itself. Take <i>tefillin</i>. When a Jew comes to put on tefillin and says something like "Here I am intending by donning this tefillin to fulfill a mitzvah that my creator would like me to feel throughout my soul, yet how can a man of flesh and blood know the greatness and grandness of Hashem to come to offer prayers before Hashem?"<br />
<br />
It is said in the Mishnah about the preparations of the righteous of old.<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><b>One may only stand and begin to pray from an approach of gravity and submission. There is a tradition that the early generations of pious men would wait one hour, in order to reach the solemn frame of mind appropriate for prayer, and then pray, so that they would focus their hearts toward their Father in Heaven.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>אין עומדין להתפלל אלא מתוך כובד ראש חסידים הראשונים היו שוהין שעה אחת ומתפללין כדי שיכוונו לבם לאביהם שבשמים</b></span></div>
<div style="text-align: right;">
<a href="http://www.sefaria.org/Berakhot.30b.14?lang=bi" target="_blank"><b>Brechot 30B</b></a></div>
</blockquote>
<br />
<span style="font-size: large;"><b>Opportunity</b></span><br />
I heard a shiur recently that related to how we can make changes in our approach to Mitzvot, making them more meaningful and bringing us closer to Hashem. So often we relate to the mitzvot as actions that we must perform - requirements, even (chas v'chalila) a burden. Like when we say, "Oh, I've gotta daven Mincha now." It feels like an interruption to something else, a disturbance.<br />
<br />
Rather we could take a step back and in preparation for a mitzvah we could say "I <i>GET </i>to daven Mincha now!"<br />
<br />
Through this small turn of the words, we can apply a sense of preparation to mitzvahs and elevate their significance. This changes the approach from being a disturbance to being a chance to step back and work on our relationship with Hashem.<br />
<br />
In this way, we turn that feeling of burden into ... <i>an opportunity</i>. <br />
<br />
<br />Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-70985594855325246232016-10-21T04:18:00.000-07:002017-03-27T12:32:05.307-07:00Sukkot - Setting Our Priorities<!--[if gte mso 9]><xml>
<o:OfficeDocumentSettings>
<o:AllowPNG/>
</o:OfficeDocumentSettings>
</xml><![endif]--><br />
<!--[if gte mso 9]><xml>
<w:WordDocument>
<w:View>Normal</w:View>
<w:Zoom>0</w:Zoom>
<w:TrackMoves/>
<w:TrackFormatting/>
<w:PunctuationKerning/>
<w:ValidateAgainstSchemas/>
<w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid>
<w:IgnoreMixedContent>false</w:IgnoreMixedContent>
<w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText>
<w:DoNotPromoteQF/>
<w:LidThemeOther>EN-US</w:LidThemeOther>
<w:LidThemeAsian>X-NONE</w:LidThemeAsian>
<w:LidThemeComplexScript>HE</w:LidThemeComplexScript>
<w:Compatibility>
<w:BreakWrappedTables/>
<w:SnapToGridInCell/>
<w:WrapTextWithPunct/>
<w:UseAsianBreakRules/>
<w:DontGrowAutofit/>
<w:SplitPgBreakAndParaMark/>
<w:EnableOpenTypeKerning/>
<w:DontFlipMirrorIndents/>
<w:OverrideTableStyleHps/>
</w:Compatibility>
<m:mathPr>
<m:mathFont m:val="Cambria Math"/>
<m:brkBin m:val="before"/>
<m:brkBinSub m:val="--"/>
<m:smallFrac m:val="off"/>
<m:dispDef/>
<m:lMargin m:val="0"/>
<m:rMargin m:val="0"/>
<m:defJc m:val="centerGroup"/>
<m:wrapIndent m:val="1440"/>
<m:intLim m:val="subSup"/>
<m:naryLim m:val="undOvr"/>
</m:mathPr></w:WordDocument>
</xml><![endif]--><!--[if gte mso 9]><xml>
<w:LatentStyles DefLockedState="false" DefUnhideWhenUsed="true"
DefSemiHidden="true" DefQFormat="false" DefPriority="99"
LatentStyleCount="267">
<w:LsdException Locked="false" Priority="0" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Normal"/>
<w:LsdException Locked="false" Priority="9" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="heading 1"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 2"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 3"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 4"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 5"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 6"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 7"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 8"/>
<w:LsdException Locked="false" Priority="9" QFormat="true" Name="heading 9"/>
<w:LsdException Locked="false" Priority="39" Name="toc 1"/>
<w:LsdException Locked="false" Priority="39" Name="toc 2"/>
<w:LsdException Locked="false" Priority="39" Name="toc 3"/>
<w:LsdException Locked="false" Priority="39" Name="toc 4"/>
<w:LsdException Locked="false" Priority="39" Name="toc 5"/>
<w:LsdException Locked="false" Priority="39" Name="toc 6"/>
<w:LsdException Locked="false" Priority="39" Name="toc 7"/>
<w:LsdException Locked="false" Priority="39" Name="toc 8"/>
<w:LsdException Locked="false" Priority="39" Name="toc 9"/>
<w:LsdException Locked="false" Priority="35" QFormat="true" Name="caption"/>
<w:LsdException Locked="false" Priority="10" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Title"/>
<w:LsdException Locked="false" Priority="1" Name="Default Paragraph Font"/>
<w:LsdException Locked="false" Priority="11" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtitle"/>
<w:LsdException Locked="false" Priority="22" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Strong"/>
<w:LsdException Locked="false" Priority="20" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Emphasis"/>
<w:LsdException Locked="false" Priority="59" SemiHidden="false"
UnhideWhenUsed="false" Name="Table Grid"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Placeholder Text"/>
<w:LsdException Locked="false" Priority="1" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="No Spacing"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 1"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 1"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 1"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 1"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 1"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 1"/>
<w:LsdException Locked="false" UnhideWhenUsed="false" Name="Revision"/>
<w:LsdException Locked="false" Priority="34" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="List Paragraph"/>
<w:LsdException Locked="false" Priority="29" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Quote"/>
<w:LsdException Locked="false" Priority="30" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Quote"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 1"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 1"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 1"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 1"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 1"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 1"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 1"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 1"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 2"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 2"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 2"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 2"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 2"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 2"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 2"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 2"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 2"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 2"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 2"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 2"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 2"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 2"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 3"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 3"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 3"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 3"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 3"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 3"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 3"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 3"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 3"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 3"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 3"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 3"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 3"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 3"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 4"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 4"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 4"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 4"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 4"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 4"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 4"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 4"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 4"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 4"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 4"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 4"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 4"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 4"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 5"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 5"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 5"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 5"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 5"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 5"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 5"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 5"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 5"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 5"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 5"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 5"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 5"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 5"/>
<w:LsdException Locked="false" Priority="60" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Shading Accent 6"/>
<w:LsdException Locked="false" Priority="61" SemiHidden="false"
UnhideWhenUsed="false" Name="Light List Accent 6"/>
<w:LsdException Locked="false" Priority="62" SemiHidden="false"
UnhideWhenUsed="false" Name="Light Grid Accent 6"/>
<w:LsdException Locked="false" Priority="63" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 1 Accent 6"/>
<w:LsdException Locked="false" Priority="64" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Shading 2 Accent 6"/>
<w:LsdException Locked="false" Priority="65" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 1 Accent 6"/>
<w:LsdException Locked="false" Priority="66" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium List 2 Accent 6"/>
<w:LsdException Locked="false" Priority="67" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 1 Accent 6"/>
<w:LsdException Locked="false" Priority="68" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 2 Accent 6"/>
<w:LsdException Locked="false" Priority="69" SemiHidden="false"
UnhideWhenUsed="false" Name="Medium Grid 3 Accent 6"/>
<w:LsdException Locked="false" Priority="70" SemiHidden="false"
UnhideWhenUsed="false" Name="Dark List Accent 6"/>
<w:LsdException Locked="false" Priority="71" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Shading Accent 6"/>
<w:LsdException Locked="false" Priority="72" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful List Accent 6"/>
<w:LsdException Locked="false" Priority="73" SemiHidden="false"
UnhideWhenUsed="false" Name="Colorful Grid Accent 6"/>
<w:LsdException Locked="false" Priority="19" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Emphasis"/>
<w:LsdException Locked="false" Priority="21" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Emphasis"/>
<w:LsdException Locked="false" Priority="31" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Subtle Reference"/>
<w:LsdException Locked="false" Priority="32" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Intense Reference"/>
<w:LsdException Locked="false" Priority="33" SemiHidden="false"
UnhideWhenUsed="false" QFormat="true" Name="Book Title"/>
<w:LsdException Locked="false" Priority="37" Name="Bibliography"/>
<w:LsdException Locked="false" Priority="39" QFormat="true" Name="TOC Heading"/>
</w:LatentStyles>
</xml><![endif]--><!--[if gte mso 10]>
<style>
/* Style Definitions */
table.MsoNormalTable
{mso-style-name:"Table Normal";
mso-tstyle-rowband-size:0;
mso-tstyle-colband-size:0;
mso-style-noshow:yes;
mso-style-priority:99;
mso-style-parent:"";
mso-padding-alt:0in 5.4pt 0in 5.4pt;
mso-para-margin-top:0in;
mso-para-margin-right:0in;
mso-para-margin-bottom:10.0pt;
mso-para-margin-left:0in;
line-height:115%;
mso-pagination:widow-orphan;
font-size:11.0pt;
font-family:"Calibri","sans-serif";
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;}
</style>
<![endif]-->
<br />
<h1>
How busy are We?</h1>
<span style="font-family: "calibri" , "sans-serif"; font-size: 11.0pt; line-height: 115%;"></span><br />
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
(<i><u>On
Being Charlie Ravioli</u></i> <a href="http://www.newyorker.com/magazine/2002/09/30/bumping-into-mr-ravioli">http://www.newyorker.com/magazine/2002/09/30/bumping-into-mr-ravioli</a>)</div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
Adam Gopnik, a writer for the
New Yorker, had a problem. <span style="mso-spacerun: yes;"> </span></div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
His daughter, Olivia, had an
imaginary friend. <i>But this was not his problem.</i><br />
<a name='more'></a></div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
Her imaginary friend was named Charlie
Ravioli. Like any good New York-based imaginary friend,<span style="mso-spacerun: yes;"> </span>he lived in an apartment “on Madison and
Lexington”, dined on grilled chicken, fruit, and water (bottled of course).</div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
The cause for concern was the <i>nature
of the interactions with this imaginary friend</i>. Well, let me show you what
I mean.</div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
Olivia would hold her toy cell
phone up to her ear, and talk into it: “Ravioli? It’s Olivia…It’s Olivia. Come
and play? O.K. Call me. Bye.” Then she would snap the phone shut, and shake her
head.</div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
“I always get his machine.” </div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
Or “Did you speak to Ravioli
today.” </div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
<span style="mso-spacerun: yes;"> </span>“No. He was busy working.” </div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
On a good day, she might “bump
into” her imaginary friend and they would go to a cafe. </div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
Then the interaction became more
intense.<span style="mso-spacerun: yes;"> </span></div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
She would be alone talking on
her toy phone, and her parents would ask “Who are you talking to?” </div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
“Laurie,” she said, “We’re
talking about Ravioli.”</div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
Or she would say, “I talked to
Laurie today, and she says Ravioli is busy.” </div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
Or even more alarming, she would
say, “Laurie, tell Ravioli I’m calling!” </div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
Upon further questioning about
who, exactly, was Laurie. Olivia shook her head. “She works for Ravioli.”</div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
Laurie was the imaginary person
who answered Ravioli’s phone and said that unfortunately Mr. Ravioli was in a
meeting. “Laurie says Ravioli is too busy to play,” Olivia announced sadly one
morning. Things seemed to deteriorate further in the relationship with the
imaginary friend; now Ravioli was even too busy even to say he was too busy.</div>
<div class="MsoNormal" style="margin-bottom: 9.0pt;">
What I found remarkable isn’t
that Ravioli is imaginary, but that he’s such a <i>busy</i> imaginary
friend—too busy, most days, to play, always jumping into a cab or letting his
answering machine pick up, or even have his imaginary secretary tell Olivia
that he’s too busy to play. </div>
<div class="MsoNormal">
The question I have isn’t about Olivia’s behavior, nor about
the dynamics of this upwardly mobile family, but about Charlie Ravioli himself. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
What was Charlie Ravioli thinking? How can he be too busy
for the one being, his own creator, whose very imagination was responsible for
his utter existence?<span style="mso-spacerun: yes;"> </span></div>
<h1>
How can dwelling in Sukkot help to shift our
priorities or change our actions?</h1>
<div class="MsoNormal">
If we understand Sukkot to be the other side of the coin of
the Yamim Noraim, the pieces all fall into place. Rosh Hashanah is the
coronation of the King, to fully realize and accept the authority of Hashem in
our lives. During the first part of the month of Tishrei we work on this
through the midah of yirah, approaching Hashem through a sense of reverence. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
On Sukkot, we do the same, this time through ahavah, love of
Hashem. More specifically, Sukkot is the time when we can turn the Kingship of
Hashem from mere abstraction to a reality.<br />
(<a href="http://mussaryoellax.blogspot.co.il/2011/10/sukkot-netivot-shalom-on-4-species.html">http://mussaryoellax.blogspot.co.il/2011/10/sukkot-netivot-shalom-on-4-species.html</a>
)</div>
<h2>
Why honor the Clouds of Glory?</h2>
<div class="MsoNormal">
Why do we commemorate the Clouds of Glory more than any the
other miracle that accompanied the Jewish People through the desert? Why don't
we commemorate the spring that poured forth from a rock, or the Manna -- the
heavenly food that rained upon us in the desert?</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
G<span style="font-family: "ms gothic"; mso-bidi-font-family: "MS Gothic";">‑</span>d not only provided the Clouds of Glory to protect us from
the sun, but surely the forty years of manna and the wandering well would rate
equally with the cloud. Yet we have no festivals commemorating those miracles! </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The clouds are a celebration for Hashem as well as us. G<span style="font-family: "ms gothic"; mso-bidi-font-family: "MS Gothic";">‑</span>d's
greatest victory was the fact that Israel had recovered from the stain on its
soul from the episode of the Golden Calf. This had first appeared to give the
angels a chance to confront G<span style="font-family: "ms gothic"; mso-bidi-font-family: "MS Gothic";">‑</span>d and remind Him that they had actually voted <i>against</i>
the creation of man. The rehabilitation process was completed right after Yom
Kippur, when G<span style="font-family: "ms gothic"; mso-bidi-font-family: "MS Gothic";">‑</span>d
saw fit to forgive Israel.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Sukkot festival, then, is first and foremost a
"festival for G<span style="font-family: "ms gothic"; mso-bidi-font-family: "MS Gothic";">‑</span>d", with Israel not having contributed any input to
merit this festival. We rejoice that G<span style="font-family: "ms gothic"; mso-bidi-font-family: "MS Gothic";">‑</span>d is happy and has seen His judgment
proven right.</div>
<h1 style="page-break-before: auto;">
Why Do We Observe
Sukkot at The Harvest Time? </h1>
<div class="MsoNormal">
The Sukkah has further significance. The Torah writes
(Devarim 16:13):</div>
<div class="MsoNormal" style="margin-bottom: 10.0pt; margin-left: .5in; margin-right: 55.35pt; margin-top: 0in;">
<b>You shall observe the Feast of Sukkos seven days,
after you have gathered in your grain and your wine.</b></div>
<div align="right" class="MsoNormal" style="margin-bottom: 10.0pt; margin-left: .5in; margin-right: 55.35pt; margin-top: 0in; text-align: right;">
<b><span dir="RTL" lang="HE" style="font-family: "arial" , "sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">חַג הַסֻּכֹּת תַּעֲשֶׂה לְךָ שִׁבְעַת יָמִים בְּאָסְפְּךָ מִגָּרְנְךָ
וּמִיִּקְבֶךָ</span></b></div>
<div class="MsoNormal">
Why do we observe Sukkot at this harvest time? </div>
<div class="MsoNormal">
The Rashbam explains that the key to the answer is from another
reason the Torah gives for celebrating Sukkot (Vayikra 23:43):</div>
<div class="MsoNormal" style="margin-bottom: 10.0pt; margin-left: .5in; margin-right: 55.35pt; margin-top: 0in;">
<b>That your generations may know that I made the
people of Israel to dwell in booths, when I brought them out of the land of
Egypt.</b></div>
<div align="right" class="MsoNormal" style="margin-bottom: 10.0pt; margin-left: .5in; margin-right: 55.35pt; margin-top: 0in; text-align: right;">
<b><span dir="RTL" lang="HE" style="font-family: "arial" , "sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">לְמַעַן יֵדְעוּ דֹרֹתֵיכֶם כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת בְּנֵי
יִשְׂרָאֵל בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי ה' א-לקיכם</span></b></div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span>When we sit in the
Sukkah, the Torah tells us, we should remember how G-d provided shelter for the
nation of Israel for 40 years after they left Egypt. The nation had no land to
call their own. They had to wander and be sheltered by G-d. When we harvest our
crops, we may tend to lose sight of how lucky we are that G-d provided for us.
The Torah warns us of a danger. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Rashbam is saying: The sukkah is a lesson in humility;
it comes to prevent a swelled head. G-d commanded us to sit in the sukkah
precisely at the harvest season when we are congratulating ourselves for our
successful material gains and our fancy homes. The humble sukkah reminds us:
Everything you eat and everything you own comes from Hashem.</div>
<h1 style="page-break-before: auto;">
What is the Value of
the Sukkah?</h1>
<div class="MsoNormal">
The Talmud (Avoda Zara 3a) relates that in the future, when
the nations of the world will complain about the preferred status enjoyed by
the Jews, G-d will explain that the Jews are the “Chosen People,” because they
alone are the “choosing people,” so to speak; we alone accepted the burden of
the commandments, and chose to follow G-d’s law.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The nations will then plead, ‘Offer us the Torah anew and we
will follow it.’ </div>
<div class="MsoNormal">
‘You foolish people,’ God will answer, ‘he who prepares on Erev
Shabbat can eat on Shabbat, but he who made no preparations, what can he eat?
Nevertheless, I have an easy commandment called <i>sukkah</i>, go and fulfill
it….’ </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Why is it called an easy commandment? Because it has no
expense. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Immediately they will build a sukkah on their roof but then
G-d will cause the sun to blaze as if it were the hottest day of the year. They
will then kick each sukkah, and leave… </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
G-d will laugh, as it is said (Tehillim 2:4),</div>
<div class="MsoNormal" style="margin-bottom: 10.0pt; margin-left: .5in; margin-right: .5in; margin-top: 0in;">
<b>He Who dwells in Heaven laughs; the Lord mocks them.</b></div>
<div align="right" class="MsoNormal" style="margin-bottom: 10.0pt; margin-left: .5in; margin-right: .5in; margin-top: 0in; text-align: right;">
<b><span dir="RTL" lang="HE" style="font-family: "arial" , "sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק אֲדֹנָי יִלְעַג לָמוֹ</span></b></div>
<div align="right" class="MsoNormal" style="text-align: right;">
(Talmud Bavli, Avoda
Zara 3a)</div>
<div class="MsoNormal">
The belief that G-d will reward us for the observance of the
mitzvot is one of the central principles of Judaism.<span style="mso-spacerun: yes;"> </span>Reward, however, is only secondary to the
ultimate purpose of the mitzvot –to connect us with Hashem.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
This explains why the manner in which we leave the Sukkah
when we are <i>pattur</i> is a test to our devotion to Hashem. The Talmud notes
that a Jew, too, is exempt from remaining in the Sukkah if he is uncomfortable,
but he still does not demean the Sukkah. Why is that difference so significant?</div>
<div class="MsoNormal">
The Rem”a (Orach Chaim 639:7) writes, ‘Anyone who is exempt
from sitting in the sukkah will not be especially rewarded if he remains in
it.’ Accordingly, the “scorching hot Sukkah” tests one’s response to losing the
opportunity of being rewarded for a mitzvah. Therein lies the difference
between the Jew and the gentile response. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
For the gentile, once the heat renders sitting in the Sukkah
a “unprofitable” endeavor, the gentiles kick the Sukkah, considering it
worthless. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Jew, however, does not see the Sukkah as worthless even
when he stands to receive no reward for sitting in it. Rather, we see the
Sukkah as a means to fulfill G-d’s will: to sit in it when Hashem so desires,
or not to, if Halacha should deem it unnecessary. The reward, them, is only
secondary, so its loss does not reduce the Sukkah’s value (<a href="http://www.atzmut.com/scorching-hot-sukkah-challenge/">http://www.atzmut.com/scorching-hot-sukkah-challenge/</a>
).</div>
<h1 style="page-break-before: auto;">
How does the Sukkah Clarify
our Outlook on Life?</h1>
<div class="MsoNormal">
The Chida, R' Chaim Yosef David Azulay writes that there is
significance to the juxtaposition of the High Holidays to Sukkot. During
Sukkot, we move to a temporary outdoor dwellings, and this move sends a message
to us. We have just celebrated the holidays of Rosh HaShana and Yom Kippur. On
these days, we have spoken about how spiritual matters should be primary in our
lives. We have dedicated ourselves to serving G-d instead of our passions. We
have asked forgiveness for our pursuit of earthly pleasures. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The Sukkah highlights what we have just experienced. It
reminds us that our life in this world is temporary, just as is our dwelling in
the Sukkah. Hashem gives us a booster shot so that after the serious times have
slipped away, the Sukkah reminds us still about our decision to pursue the
spiritual. When we sit in the Sukkah, we can strengthen our resolve in
spiritual areas and our connection with Hashem. </div>
<h1 style="page-break-before: auto;">
<a href="https://www.blogger.com/null" name="_Toc464826854">How is the Sukkah a
Fresh Breath of Emunah and Bitochon?</a></h1>
<div class="MsoNormal">
The Rebbe of Slonim explains that the essence of the Sukkah
lies in the fact that the Jewish people abandon their place of residence and
seek shelter in a Holy refuge, in order to be alone with the Creator. We are
reminded that this entire world is, in fact, a temporary dwelling.. Chag Ha Sukkot
projects this very spirit of faith and trust in HaShem.</div>
<div class="MsoNormal">
<span style="background: yellow; mso-highlight: yellow;"></span></div>
<div class="MsoNormal">
The Sefer Netivot Shalom further clarifies this by explaining
a very important concept about the Holy Ushpizin.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The seven Holy Ushpizin – guests (Avrohom, Yitzchok, Yaakov,
Moshe, Aharon, Yosef, Dovid do not come to visit us during Pesach, Shavuos or
Shabbos, they only come on Sukkot. </div>
<div class="MsoNormal">
Why is that? Why this preference for Sukkot over any other
time? </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Explains the Netivot Shalom that the truth of the matter is
that they reside in the upper realms of lofty spiritual worlds and, as such,
they are completely unable to descend into the lowly world in which we live. However,
all of this changes on Sukkot, for the Sukkah itself is NOT in this world, and
is rather a portal that transports us to the very realm where the Holy Ushpizin
reside. It elevates us above this world and helps us transcend into the
loftiest of planes. That’s the reason why they are able to visit us in our
Sukkah during Chag Ha Sukkot <span style="mso-spacerun: yes;"> </span>for we have
ascended to their level and not the other way around. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0in;">
The entire
spirit of Chag HaSukkot is to instill in us Emunah and Bitochon in Hashem.</div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span><a href="http://ahavasyisrael.org.uk/wp-content/uploads/2016/10/The-Sukkah-a-fresh-breath-of-emunah-and-bitochon.pdf">http://ahavasyisrael.org.uk/wp-content/uploads/2016/10/The-Sukkah-a-fresh-breath-of-emunah-and-bitochon.pdf</a>
.</div>
<div class="MsoNormal">
<br /></div>
<h1>
Beyond Materialism</h1>
<div class="MsoNormal">
In our material-driven world we tend to forget just how
fleeting wealth and possessions are. The Rabbeinu Bechaye relates (Commentary
to Parshat Terumah) that there was a custom of Chasidei Tzorfat, the pious Jews
of France, to make their coffins out of the wood in their dining room
tables.<span style="mso-spacerun: yes;"> </span>This was done in order to show
that no matter the possessions one collects in the world, it is only the
mitzvot they performed at their table (hachnasat orchim, seudat shabbat, divrei
torah) that will come with them to the next world.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Perhaps this is the deep and profound message of Sukkot.<span style="mso-spacerun: yes;"> </span>As we begin our year anew after the Yomim
Noraim, we are reminded of this key theme of Judaism.<span style="mso-spacerun: yes;"> </span>There is more to life than a nice car, a nice
house, and even a nice sukkah.<span style="mso-spacerun: yes;"> </span>The
meaning cultivated in our lives by our loyalty to Hashem and that the Torah is
our sole possession. (<a href="http://www.ravtsvi.com/?p=48">http://www.ravtsvi.com/?p=48</a>
)</div>
<h1 style="page-break-before: auto;">
Stepping out of the
Rat Race</h1>
<div class="MsoNormal">
Every evening during Maariv we ask Hashem to:</div>
<div class="MsoNormal" style="margin-bottom: 3.0pt; margin-left: .5in; margin-right: 0in; margin-top: 0in;">
<b><span style="mso-spacerun: yes;"> </span>“Spread upon us
your Sukkah of peace” </b></div>
<div align="right" class="MsoNormal" style="margin-bottom: 3.0pt; margin-left: 0in; margin-right: .5in; margin-top: 0in; text-align: right;">
<b>“</b><b><span dir="RTL" lang="HE" style="font-family: "arial" , "sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ופרוס
עלינו סכת שלומך</span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span><span dir="LTR"></span>”</b></div>
<h2 style="margin-top: 0in;">
What is the relationship
between the Sukkah and our Peace of mind? </h2>
<div class="MsoNormal">
We understand that the act of sitting (and even sleeping) in
a Sukkah evokes memories of Hashem’s miraculous preservation of the Jewish
people during their forty years of wandering in the desert following their
exodus from Egypt. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
But how does such commemoration bring us to a deeper sense
of peace and tranquility? </div>
<div class="MsoNormal">
Sitting in the Sukkah affords us the opportunity to take a
step back from the competitive rat race in which we live, and come to a fuller
and more accurate understanding of what this world is really all about. Never
has this been truer than in our times. Our world is that of Madison Avenue,
where the marketing of luxury products continues unabated, echoing one basic
message: Without this, your life is incomplete. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
On Succot, we leave the comforts
of our materialistic existence behind and enter the simple Sukkah. The Sukkah
is the great equalizer. It is there that we turn our attention away from
materialistic pursuits and come to a deeper appreciation that Hashem runs the
world and that only He can and does provide for us, and that all efforts at
achieving materialism are fleeting and wasteful. In the words of, Shlomo
Hamelech (Kohelet 1:2):</div>
<div class="MsoNormal" style="margin-bottom: 3.0pt; margin-left: .5in; margin-right: .5in; margin-top: 0in;">
<b><span style="mso-spacerun: yes;"> </span>“vanity of
vanities…all is vanity.”</b></div>
<div align="right" class="MsoNormal" style="margin-bottom: 3.0pt; margin-left: .5in; margin-right: .5in; margin-top: 0in; text-align: right;">
<b><span dir="RTL" lang="HE" style="font-family: "arial" , "sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל</span></b><b><span style="mso-bidi-font-family: Arial;"></span></b></div>
<div class="MsoNormal">
It is for this exact reason that we read these words on
Succot. </div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
Says Rav Dessler (Michtav
M’Eliyahu, Vol. 1, pp. 106ff), this is how a Sukkah can bring a sense of peace.
Peace of mind can only exist when each person is satisfied with his lot, and
does not view others as being his personal competition. Once we have been
redirected away from our materialistic urges and our competitive sense has been
removed, can we relax in tranquility in the presence of Hashem.</div>
<h2>
How do we Show our True Desire to Enter the Sukkah?</h2>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
The Slonimer Rebbe, in his work "Netivot
Shalom," tells of an errant prince who left the king's palace and
distanced himself for a while, and then decided to return. The king, of course,
was delighted, but always entertained the nagging thought that perhaps his son
returned out of fear of punishment and not out of true love – in which case, he
may leave again at any time.</div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
His worries continued until the
day he noticed his son whistling and humming happily to himself as he went
about his daily chores. Now he knew the son was happy to be home and had
returned out of love.</div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
We too, have spent more than a
month in a spirit of repentance, returning to God, changing our faulty traits
and reviewing our past mistakes. But were we perhaps motivated by the fear of
being sealed in the "Book of Death" or of being given a less than
sweet year? When we engage in the mitzvot of Sukkah, busily decorating and
shopping, happily searching for the finest "Arbah Minim," we show G-d
and ourselves that we have returned to Him out of love, that we truly desire a relationship
with Him and we won't leave again.</div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
Sukkot is a time when we
solidify through action all the theoretical commitments and resolutions we took
upon ourselves from early in Tishrei the "days of awe." </div>
<div class="MsoNormal">
<span style="mso-spacerun: yes;"> </span>(<a href="http://imageusa.com/your-money-or-your-life-sukkot-ensures-we-keep-our-priorities-straight-2/">http://imageusa.com/your-money-or-your-life-sukkot-ensures-we-keep-our-priorities-straight-2/</a>)</div>
<h2>
Conclusion</h2>
<div class="MsoNormal">
Harvest time was one season that permitted farmers to feel wealthy,
when the granaries were full, tables were laden and food was abundant. Perhaps
precisely then, we might mistake our money for our life. So that is when G-d
decreed that we observe Sukkot, to leave the comfort of our homes, the luxury
of our dwellings, the attachment to our ‘stuff’ in exchange for closeness with
our family and nearness to Hashem.</div>
<div class="MsoNormal" style="margin-bottom: 6.0pt;">
In a sense, Sukkot itself is
about getting our priorities straight. Here we just finished with the Yomei
HaDin, hopefully with Hashem’s blessings for a year of prosperity and success.
Yet the first thing we do with our new-found blessings is to leave our
comfortable homes for the temporary shade of the Sukkah. </div>
<div class="MsoNormal">
That is why Sukkot is the holiday that can speak most
powerfully to our generation. We, as perhaps never before in history, are
blessed with an abundant harvest of material advantage. And we need to reflect
on our priorities</div>
<div class="MsoNormal">
For many of us, busyness is our way of being us. Maybe, we
have all have a bit of Charlie Ravioli inside.</div>
<div class="MsoNormal">
So on this Sukkot, the Festival of the Harvest, when we
leave our homes and our attachment to the material to sit with our loved ones
under the heavens, we can sanctify and use our powers and desires to grow and
become closer to our Creator. We can bask in His love and protection, and trust
that He takes care of all our needs and show Him how happy we are to be home. (<a href="http://www.aish.com/h/su/tai/48957181.html">http://www.aish.com/h/su/tai/48957181.html</a>).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Now we can take out our own imaginary phones, and make one
more call. “Hello? Charlie Ravioli? I’ll meet you in the Sukkah!”</div>
Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com1tag:blogger.com,1999:blog-5475093802968873983.post-652783717828952082016-06-10T07:08:00.004-07:002016-06-10T07:16:00.866-07:00Naso - Safety GuaranteedIn 1997, in the early days of Backwoods Home Magazine ( a little publication out of of Gold Beach, Oregon), the publisher used fillers when the classified ad pages came up short. He’d ask one of the writers, John Silveira, to come up with jokes or something. One night, desperate to wrap up the classifieds, he asked John for a couple of jokes. Instead John offered to place a couple of humorous fake ads. The publisher agreed.<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkwEJ_hd_AYp8cz2f8FuzeAG-jTppkRcMrDSTC3pWUaACgbCqaqVh_8whOoCeUK8T-BGAMvMU5I2hIvwB1Bao7LBLmZsMFWIkQts8KrZphRb8PiHj1IRAoZSSc06do8Et5d9r_4RvAbM0/s1600/safety-not-guaranteed-3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkwEJ_hd_AYp8cz2f8FuzeAG-jTppkRcMrDSTC3pWUaACgbCqaqVh_8whOoCeUK8T-BGAMvMU5I2hIvwB1Bao7LBLmZsMFWIkQts8KrZphRb8PiHj1IRAoZSSc06do8Et5d9r_4RvAbM0/s1600/safety-not-guaranteed-3.jpg" /></a></div>
<a name='more'></a><br />
One of the ads went like this: <br />
<blockquote>
<i>“WANTED:” the ad read, “Somebody to go back in time with me. This is not a joke. P.O.Box 322 Oakview CA, 93022. You’ll get paid after we get back. Must bring your own weapons. Safety not guaranteed. I have only done this once before.”</i></blockquote>
He expected to get maybe three or four responses from friends. Instead, he received more than a thousand, with his PO Box overflowing..<br />
<br />
Some of the responses were bizarre, like:<br />
<blockquote>
Yes I want to time travel to 1984. My time machine was stolen and I am stuck in 2010. Thank you.</blockquote>
Many had all kinds of questions, like:<br />
<blockquote>
How are we going to go? Why is it dangerous? Why do we need weapons? What kind of weapons should I bring?</blockquote>
Including questions down to the smallest details:<br />
<blockquote>
Will there be toilet paper or should I bring my own?</blockquote>
<br />
Yet, overwhelmingly, many letters came from people who wanted to correct a past mistake that they regretted.<br />
<br />
<span style="font-size: large;"><b>Regret. </b></span><br />
<br />
Now
we all know that there is no such thing as time machines. But, what if,
what if there was a way to overturn the events of the past, to change
history.<br />
<blockquote class="tr_bq">
<span style="font-size: large;"><b>Tell the children of Israel: When a man or woman commits any of the sins against man to act treacherously against Hashem and that person is [found] guilty,<br />they shall confess the sin they committed, and make restitution for the principal amount of his guilt, add its fifth to it, and give it to the one against whom he was guilty.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ מִכָּל חַטֹּאת הָאָדָם לִמְעֹל מַעַל ה' וְאָשְׁמָה הַנֶּפֶשׁ הַהִוא<br />וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ וְהֵשִׁיב אֶת אֲשָׁמוֹ בְּרֹאשׁוֹ וַחֲמִישִׁתוֹ יֹסֵף עָלָיו וְנָתַן לַאֲשֶׁר אָשַׁם לוֹ</b>Bamidar 5:6-7<b><br /> </b></span></div>
</blockquote>
<b>Noam Elimelech asks what is "act treacherously against Hashem" "לִמְעֹל מַעַל ה"</b><br />
The Midrash (Bamidbar Rabba 8) understands this verse as referring to
not only one who actually commits a transgression, but also one who
merely contemplates sin: "…who considered committing [a sin] but did not
commit; this teaches you that from the moment a person considers
sinning it is as if he has betrayed Hashem."<br />
<br />
Next, "and that person is [found] guilty" "וְאָשְׁמָה הַנֶּפֶשׁ הַהִוא" - means one should hold no doubt, and look at themself as absolutely guilty.<br />
<br />
Next, "they shall confess the sin they committed" "וְהִתְוַדּוּ אֶת חַטָּאתָם אֲשֶׁר עָשׂוּ" means to confess everything in detail.<br />
<br />
Next, "make restitution for the principal amount of his guilt" "וְהֵשִׁיב אֶת אֲשָׁמוֹ בְּרֹאשׁוֹ" - to do tshuva, straight to the top. For the main act of tshuva (תשובה) is to go back to Hashem (תשוב ה).<br />
<br />
<span style="font-size: large;"><b>Confession.</b></span><br />
<br />
In Tshuva, we learn many laws, especially to confess ones transgressions verbally (Yoma 86-87). <br />
Hashem forgives anyone who genuinely repents but genuine repentance must have these three details:<br />
<ul>
<li>heartfelt regret for the past</li>
<li>resolution to improve the future</li>
<li>verbal declaration of both 1 and 2 to Hashem</li>
</ul>
<br />
The Sefer HaHinuch lists Vidui as Mitzvah. That in the moment of doing Tshuvah - Ana Hashem Hatati, Iviti, vPeshati ... That, that is you need to actually state the action <i>explicitly</i>.<br />
<br />
<b>Why did the Torah command us to pronounce our wrongdoings?</b><br />
<br />
Says the Sefer HaHinuch, this is because a full oral vidui greatly strengthens one's determination to improve in the future, and will help in maintaining the process of teshuvah.<br />
<br />
The thoughts and intentions of the sinner are fully revealed, showing that he honestly wants to reveal all of his actions to Hashem. Even though this is a private and personal announcement, by formulating this out loud one will be more careful next time he may be tempted. <br />
<br />
<span style="font-size: x-large;"><b>Nazir - Preferred Way or Sinner?</b></span><br />
<blockquote class="tr_bq">
<span style="font-size: large;">Speak to the children of Israel, and you shall say to them: A man or woman who sets himself apart by making a nazirite vow to abstain for the sake of Hashem </span><br />
<div style="text-align: right;">
<span style="font-size: large;">דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַה</span></div>
<div style="text-align: right;">
Bamidbar 6:2 </div>
</blockquote>
<b>Rashi asks what is "כִּי יַפְלִא"?</b><br />
It means to "set oneself apart"<br />
Says Rashi from a Gemarah in Sotah [2a], why is the section dealing with the Nazir juxtaposed to the section of the adulterous woman? To tell us that whoever sees an adulteress in her disgrace should vow to abstain from wine, for it leads to adultery. <br />
<br />
<b>Also the Rambam teaches in Hilchot Nedarim:</b><br />
When a person takes vows in order to establish his character traits and correct his conduct, he is considered eager and praiseworthy.<br />
<br />
Implying what?<br />
<br />
The Rambam brings a number of examples: <br />
<ul>
<li>If a person was a glutton and [took a vow] forbidding meat for a year or two.</li>
<li>If a person was obsessed with wine and [took a vow] forbidding himself from drinking wine for a prolonged period or he forbade himself from ever becoming intoxicated</li>
<li>If a person continually pursued illicit financial gains and pursued wealth [took a vow] forbidding [from accepting] presents or getting benefit from people in a particular country</li>
<li>A person who was proud of their appearance and took a Nazir vow, or the like [to grow out their hair]</li>
</ul>
Says the Rambam, all of these are paths in the service of Hashem and concerning such vows and the like chachamim said: <i>"Vows are a safeguard for restraint."</i><br />
<br />
Nevertheless we learn in Mesechet Nazir:<br />
<blockquote class="tr_bq">
<b>R. Eleazar ha-Kappar, Berabbi, said: Why does the Torah say, And make atonement for him, for that he sinned (חָטָא עַל הַנָּפֶשׁ) by reason of the soul. Against what 'soul' did he then sin? It can only be because he denied himself wine. If then this man who denied himself wine only is termed a sinner, how much more so is this true of one who is ascetic in all things!</b><br />
<div style="text-align: right;">
<b>דתניא ר' אלעזר הקפר ברבי אומר מה ת"ל (במדבר ו) וכפר עליו מאשר חטא על הנפש וכי באיזו נפש חטא זה אלא שציער עצמו מן היין וק"ו ומה זה שלא ציער עצמו אלא מן היין נקרא חוטא המצער עצמו מכל דבר על אחת כמה וכמה</b><br />
Nazir 19A</div>
</blockquote>
The Slonimer Rebbe says that there seems to be a contradiction. One the one hand the Rambam seems to praise taking actions of denial, while the Gemara in Nazir states explicitly that denying oneself these things is considered a sinner.<br />
<br />
Asks the Slonimer Rebbe in Netivot Shalom, when the question comes before someone for which way to take in how to serve Hashem - whether to distance oneself from all of this world's material or to still engage the pleasures of this world and to elevate them to Hashem - what is preferable?<br />
<br />
Says the Rebbe, the purpose of creation and the life of serving Hashem is that a Jew should elevate all his material efforts for Hashem. This will connect the lower things to the higher. Even though it looks like the approach of distancing oneself from this world is the easier way to connect to higher things. Nevertheless the even higher level is to elevate this world to Hashem, and that is the desirable purpose.<br />
<br />
Thus, the concepts in this parsha are presented specifically in the order that they appear. First, the basic level, parshat Nazir takes the ascetic path, then we go even higher with the Priestly blessings and the Parshat Hanissiim - for these are both about elevating the material elements of this world to Hashem.<br />
<br />
<br />
<span style="font-size: x-large;"><b>Shavuot is "return" and "renewal."</b></span><br />
<br />
When
G-d gave the Torah, He, so to speak, changed His nature and became
accessible to the world ... but it was on the condition that the Jews
also change their nature and become accessible to Him and His Torah.<br />
<br />
This is the same message as tshuva--"return"--because it really means returning to our origin and totally renewing our being.<br />
<br />
There are two holidays mentioned in the Torah whose primary significance is not explicitly mentioned. Nowhere in the Torah is Rosh Hashanah described as the Day of Judgment. Likewise, Shavuot is not referred to in the Torah as Chag Matan Torah.<br />
<br />
Why?<br />
<br />
The Kli Yakar answers this by noting that there are two other times hidden as well:<br />
<ul>
<li>the date of one’s death </li>
<li>the date of the arrival of mashiach. </li>
</ul>
The reason for all of these being ambiguous is the same, says The Kli Yakar.<br />
<br />
Being in doubt forces us to think differently.<br />
<ul>
<li>Not knowing when mashiach will come can drive us to repent constantly in order to merit his arrival. Not knowing when one will die also can lead one to repent constantly in preparation for the Great Judgment. </li>
<li>Not knowing when the Day of Judgment (Rosh Hashanah) is
prevents us from sinning all year long, when it is seemingly safe to do
so, and planning to repent at the last moment. </li>
<li>Finally, not knowing the date of Matan Torah allows us to feel every day as if the Torah is new. </li>
</ul>
<br />
<span style="font-size: x-large;"><b>In Closing</b></span><br />
While we don't have access to actual time machine, nevertheless we have been given the tools for addressing our past actions, and even turn our faults to merits. With Shavuot, upon us, we have an opportunity to step back in time and to re-experience Matan Torah and renew for ourselves our commitment and enthusiasm for Torah.<br />
<br />
And I can say with a reasonable amount of certainty that here, your safety, your safety will be guaranteed. <br />
<br />
May this Shavuot bring new blessings of renewal, return and revelation . . .<br />
<br />Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-8370495568532284612015-05-15T05:50:00.000-07:002015-05-15T06:01:26.727-07:00Bechukotai - The Traveler<blockquote class="tr_bq">
<b><span style="font-size: large;">If you follow My statutes and observe My mitzvot and perform [<i>lit</i>. performed] them. I will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit.</span></b><br />
<div style="text-align: right;">
</div>
</blockquote>
<blockquote class="tr_bq">
<div style="text-align: right;">
<b><span style="font-size: large;">אִם בְּחֻקֹּתַי תֵּלֵכוּ וְאֶת מִצְוֹתַי
תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם. וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם
וְנָתְנָה הָאָרֶץ יְבוּלָהּ וְעֵץ הַשָּׂדֶה יִתֵּן פִּרְיוֹ</span></b> </div>
</blockquote>
<blockquote class="tr_bq">
<div style="text-align: right;">
Vayikra 26:3-4</div>
</blockquote>
Says Rashi, there seems to be a redundancy in this verse:<br />
<blockquote class="tr_bq">
One might think that "<i>If you follow My statutes</i>" refers to doing mitzvot. However, the next phrase says, “<i>and observe My mitzvot</i>,” referring to the [actual] fulfillment of the mitzvot. So, then what is the meaning of “If you follow My statutes”? <br />
It means that you must <b><i>toil </i></b>in the study of Torah (שתהיו <b><i>עמלים </i></b>בתורה). [Why? Where do we learn toil from? From the word תֵּלֵכוּ -which literally means “walk,” and walking is a strenuous activity (Gur Aryeh)]. — (Torath Kohanim 26:2)]</blockquote>
<span style="font-size: large;"><b>What is Toiling (עמל)? </b></span><br />
In the Gemorrah in Brechot, we have the famous statement read at the siyum of mesechetot:<br />
<blockquote class="tr_bq">
For I rise early and they rise early, <br />
I rise early for words of Torah and they rise early for frivolous talk; <br />
I toil and they toil, but I toil and receive a reward and they toil and do not receive a reward; <br />
I run and they run, but I run to the life of the world to come and they run to the pit of destruction.</blockquote>
<blockquote class="tr_bq">
<div style="text-align: right;">
שאני משכים והם משכימים<br />
אני משכים לדברי תורה והם משכימים לדברים בטלים<br />
אני
עמל והם עמלים אני עמל ומקבל שכר והם עמלים ואינם מקבלים שכר<br />
אני רץ והם
רצים אני רץ לחיי העולם הבא והם רצים לבאר שחת </div>
</blockquote>
<blockquote class="tr_bq">
<div style="text-align: right;">
Brechot 28B</div>
</blockquote>
Says The Ben Ish Chai ( בן יהוידע-על התורה): The toil itself is considered the reward, since one who toils in Torah is happy and satisfied from this toiling.<br />
<br />
How is that? It's like when a man is instructed by his doctor that to feel better he needs to go and do some real hard work and sweat. So he joins a construction crew. He works hard the whole day, his clothes are wet and full of sweat. At the end of the day when the boss comes to hand out paycheck, he just walks home. "Hey what about your pay?"<br />
"Look at me, I've already been paid. I came here to get healed and feel better by working hard and having a good sweat, and that's what you gave me." <br />
<br />
<span style="font-size: large;"><b>Why this Specific Wording?</b></span><br />
The Kedushat Levi, Rabbi Levi Yitzhak from Berditchev, also asks why does the parshah open with such a seeming repetition of similar phrases. The pasuk could have started with a much simpler statement like 'If you keep my commandments, then I will give you rains in their time..." Reb Levi Yitzhak is concerned with the phrasing at the end of the first verse, וַעֲשִׂיתֶם אֹתָם - literally 'and you <b><i>DID </i></b>them'. So what is the significance of this specific wording and what else do we learn out of the seeming repetition?<br />
<br />
<span style="font-size: large;"><b>Where does Toiling Begin? The Right Intention </b></span><br />
We learn in a Gemorah in Kiddushin (40A):<br />
<blockquote class="tr_bq">
Good intention is fused with deed, for it is said (Malachai 3:16): "Then the G-d-fearing men spoke to one another, and Hashem listened and heard. And a book of remembrance was written before Him for those who feared Hashem and for those who valued His name highly." Now, what is the meaning of '<i>for those who valued His name highly</i>'? <br />
Said R`Assi: <i><b>Even if one [merely] thinks of performing a mitzvah but is forcibly prevented, the verse is ascribed it to him as though he has performed it</b></i>.</blockquote>
<blockquote class="tr_bq">
<div style="text-align: right;">
מחשבה טובה מצרפה למעשה שנאמר (מלאכי ג, טז) אז נדברו יראי ה' איש אל רעהו ויקשב ה' וישמע ויכתב ספר זכרון לפניו ליראי ה' ולחושבי שמו מאי ולחושבי שמו<br />
אמר רב אסי אפילו חשב אדם לעשות מצוה ונאנס ולא עשאה מעלה עליו הכתוב כאילו עשאה </div>
</blockquote>
<blockquote class="tr_bq">
<div style="text-align: right;">
Kidushin 40A</div>
</blockquote>
That is to say even when we just have <b><i>the intention </i></b>to take upon ourselves to do a particular mitzvah, then HaKodesh Baruch Hu credits us, as if we had <b><i>already completed </i></b>the mitzvah. And all the more so, when we actually <b><i>complete </i></b>a mitzvah is this regarded, raising us up to a higher level for performing additional mitzvot, and still going higher and higher.<br />
<br />
<span style="font-size: large;"><b>Moving Forward</b></span><br />
This reminded me of an amusing story I heard. <br />
<blockquote class="tr_bq">
There was a guy who was hired to paint the stripe down the middle of a road. And so the first day he had his little bucket and his paint and he painted a kilometer and he came back and his boss was like, “That was really good, you painted a whole kilometer. That was terrific.” The next day, the boss comes back to see his work, he said, “Oh, you painted another half kilometer. Okay, well, that’s great. Still pretty good. That’s better than most people.” Then the next day, he came back and only painted a quarter of a kilometer. And so the boss said, “What’s going on? Why did you slow down so much?” And the painter says, “Well, I have to keep walking back to the beginning to get to the paint.”</blockquote>
Hashem credits us for performing the mitzvah from the outset to help us <b><i>move forward</i></b>, and not have to <b><i>go back</i></b> and 'pick up our paint' but to keep us rising higher and higher. Based on this perspective, Reb Levi Yitzhak explains that the tzaddik is called a '<i>traveler</i>' since in his life, he travels from one level to a higher level.<br />
<br />
<span style="font-size: large;"><b>Mitzvah Brings Mitzvah </b></span><br />
This is comprised in the teaching in Pirkei Avot:<br />
<blockquote class="tr_bq">
Ben Azzai would say: Run to pursue a minor mitzvah like a stringent one, and flee from a transgression. For a mitzvah brings another mitzvah, and a transgression brings another transgression. For the reward of a mitzvah is a mitzvah, and the reward of transgression is transgression.<br />
<div style="text-align: right;">
בן עזאי במשנה במסכת אבות: "הֱוֵה רָץ לְמִצְוָה קַלָּה כַּחֲמוּרָה וּבוֹרֵחַ מִן הָעֲבֵרָה, שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה</div>
<div style="text-align: right;">
Avot 4:3</div>
</blockquote>
<br />
<span style="font-size: large;"><b>Reviewing Learning</b></span><br />
This brings clarity to the Gemorrah at the end of mesechet Nidah:<br />
<blockquote class="tr_bq">
The Tanna debe Eliyahu [teaches]: <br />
Whoever reviews halachahs every day may rest assured that he will reside in the world to come, for it is said: (Halikoth) his ways (or travels) are as of old; read not <i>halikoth</i> (travels) but <i>halakoth </i>(Torah law).</blockquote>
<blockquote class="tr_bq">
<div style="text-align: right;">
תנא דבי אליהו:<br />
כל השונה הלכות בכל יום מובטח לו שהוא בן העולם הבא שנאמר (חבקוק ג, ו) הליכות עולם לו אל תקרי הליכות אלא הלכות</div>
<div style="text-align: right;">
Nida 73A </div>
</blockquote>
<br />
That is to say everyone that learns and reviews their learning daily, meaning that each day one (yishneh halikhotav) <i>changes</i> their travels, that is to say that he <i>travels </i>each and every day to a greater level - then Hashem's statement resounds: <i>I assure him that he is guaranteed a place in The World to Come</i>.<br />
<br />
<span style="font-size: large;">
<b>The Meaning in Seeming Repetition</b></span><br />
<span style="font-weight: normal;">This shows seemingly repetitive phrasing from the opening verse in another light, reading as:</span><br />
<ul>
<li><span style="font-weight: normal;">"If you <b><i>travel </i></b>in my<b><i> </i></b>My statutes, (אִם בְּחֻקֹּתַי בחוקותי תֵּלֵכוּ)" this is to say that </span><span style="font-weight: normal;">if you attach yourselves to <i>My statutes,</i> you will assume an aspect of a "<i>traveler</i>" - one who goes higher in spirituality.</span><span style="font-weight: normal;"> </span></li>
<li><span style="font-weight: normal;">"And observe My mitzvot (וְאֶת מִצְוֹתַי תִּשְׁמְרוּ)" emphasizing the word <i>observe </i>(שומר) from when Yosef first tells his brothers and father about his early dreams </span><span style="font-weight: normal;"><span style="font-weight: normal;">(Breisheit 37:11)</span>:</span></li>
</ul>
<h2>
</h2>
<blockquote class="tr_bq">
So his brothers envied him, but his father <b><i>awaited the matter</i></b><br />
<div style="text-align: right;">
וַיְקַנְאוּ בוֹ אֶחָיו וְאָבִיו שָׁמַר אֶת הַדָּבָר</div>
</blockquote>
Rashi explains this saying, "שָׁמַר אֶת הַדָּבָר"<i> (awaited the matter)</i>. He was waiting and looking forward in expectation to the time [when the dreams] would be fulfilled.<br />
<br />
<span style="font-size: large;"><b>Story: Sacrifice for a Mitzvah </b></span><br />
We started with a commentary from Reb Levi Yitzhak, and we will conclude with a story from Reb Levi Yitzchak m'Berdichev.<br />
<br />
The rabbi was distraught that there were no etrogim in all of Berditchev and he asked his followers to be on the lookout for someone who might have one. Two days before the holiday, R. Levi Yitzchak was told there was a traveler with an <i>etrog</i>. He begged him to stay in town for the holiday, as multiple people can use the same <i>etrog</i>. You’ll have a life of prosperity! But he refused. Finally the rabbi said if you remain here, you can have a place near me in Gan Eden, in eternity. Now this was too valuable to refuse! He agreed to stay.<br />
<br />
R. Levi Yitzchak instructed his followers: do not allow this man into your Sukkot. Now, this was a big deal because a Jew is required to eat in a Sukkah on Sukkot, especially the first night. Of course they followed the rabbi’s instructions. The merchant was enraged and he confronted R. Levi Yitzchak. This is how you treat me?<br />
<br />
And the rabbi replied, we will let you in a sukkah only if you release me from my promise that you will share the world to come with me!<br />
<br />
Sound fair? Not at first glance. <br />
The merchant said, "Fine, I release you from your promise." <br />
<br />
The mitzvah he was able to perform in that moment was more important than the promise of the world to come.<br />
<br />
R. Levi Yitzchak welcomed him in and embraced him and in that moment said: Now you will be next to me in Gan Eden. It can’t be acquired in a business deal, yet you were willing to give up Gan Eden to fulfill a mitzvah, and through that sacrifice alone you earned your place. <br />
<br />
<span style="font-size: large;"><b>Performing a Mitzvah</b></span><br />
When Hashem says "I further say that if you keep My mitzvot, that is say if you THINK to do my mitzvot, even though you have not done them yet, then it is as if you have done them. The explanation: that I will consider you as if you have done them, since Hakadosh Baruch Hu fuses good thought with action, and that is the meaning of YOU HAVE DONE THEM. Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-4411805625588164542015-04-25T15:01:00.002-07:002015-04-25T15:15:22.238-07:00Acharei Mot - Passion and Inspiration<blockquote class="tr_bq">
<span style="font-size: large;"><b>You shall observe My statutes and My ordinances, which a man shall do and live by them.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>וּשְׁמַרְתֶּם אֶת חֻקֹּתַי וְאֶת מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם</b></span></div>
<br />
<div style="text-align: right;">
Vayikra 18:5</div>
</blockquote>
<br />
In Mesechet Yoma (85B), there is an exploration amongst various <i>Tannahs </i>into what is the source of the reasoning that Pikuach Nefesh (saving a life) takes precedence <i>over </i>observing Shabbat. <br />
<br />
R. Ishmael, R. Akiba and R. Eleazar b. Azariah were once on a journey, with Levi ha-Saddar 20<br />and R. Ishmael son of R. Eleazar b. Azariah following them. Then this question was asked of them:<br />Whence do we know that in the case of danger to human life that the laws of the Sabbath are suspended?<br />— R. Ishmael answered and said: If a thief be found breaking in.21 Now if in the case of this one it is doubtful whether he has come to take money or life; and although the shedding of blood pollutes the<br />land, so that the Shechinah departs from Israel, yet it is lawful to save oneself at the cost of his life how much more may one suspend the laws of the Sabbath to save human life!<br />
— R. Akiba answered and said: If a man come presumptuously upon his neighbour etc. thou shalt take him from My altar, that he may die.22 I.e., only off the altar, but not down from the altar.23 And in connection therewith<br />— Rabbah b. Bar Hana said in the name of R. Johanan: That was taught only when one's life is to be<br />forfeited, but to save life1 one may take one down even from the altar. Now if in the case of this one, where it is doubtful whether there is any substance in his words or not, yet [he interrupts] the service in the Temple [which is important enough to] suspend the Sabbath, how much more should the saving of human life suspend the Sabbath laws!<br />
— R. Eleazar answered and said: If circumcision, which attaches to one only of the two hundred and forty-eight members of the human body, suspends the Sabbath,2 how much more shall [the saving of] the whole body suspend the Sabbath!<br />
— R. Jose son of R. Judah said: Only ye shall keep My Sabbaths,’3 one might assume under all circumstances, therefore the text reads: ‘Only’ viz, allowing for exceptions.4 R. Jonathan b. Joseph said: For it is holy unto you;5 I.e., it [the Sabbath] is committed to your hands, not you to its hands.<br />
<br />
The Amorah, Rav Yehudah said in the name of Samuel: If I had been there, I should have told them something better than what they said: <i>"He shall live by them,"(Vayikra 18:5)</i> but he shall not die because of them.<br />
<br />
So we see from here that the verse "live by them" comes to tell us that in face of transgressing a mitzvah, it is preferred to transgress and live (except in 3 cases: spilling blood, illicit relations, and idolatry).<br />
<br />
<span style="font-size: large;"><b>Eternal Life</b></span><br />
On the other hand, the translation of Onkeles brings another perspective to this verse. Targum Onkleles describes this verse as "chayei alma" - eternal life, which refers to The World to Come. Furthermore, even if there is any doubt about the interpretation that Targum Onkeles brings, Rashi states the same position with straightforward, concrete terms.<br />
<blockquote class="tr_bq">
<b>"and live by them": in the World-To-Come. For if you say [that the verse refers to living] in this world, does [everyone] not eventually die? </b><br />
<div style="text-align: right;">
Torath Kohanim 18:134</div>
</blockquote>
Thus we face a conflict. On the one hand "live by them" means to live in this world, and on the other hand this expression refers to another life, life in the world to come. Which is it?<br />
<br />
<span style="font-size: large;"><b>Passion for Life</b></span><br />
The Slonimer Rebbe brings in The Netivot Shalom an insight that clarifies this contradiction, saying that both of these approaches are valid and word of Hashem. <br />
<br />
He brings a teaching from the Karliner Rebbe, saying when one reached the world to come an announcement went out that he kept Shabbat diligently according to all the details of the statutes of Shabbat. Yet just as this one kept Shabbat perfectly but without enthusiasm for Oneg Shabbat, so also his experience in the world to come is dry and didactic without Oneg.<br />
<br />
Says The Slonimer, we learn from this that <i>how </i>we perform the mitzvot impact the type of world to come that we create for ourselves. Where we perform mitzvot with passion, excitement and enthusiasm so also is that feeling carried over to our world to come. Likewise, explains The Slonimer, transgressions impact life on the other side, as he explains that the fires of Gehenom are lit by the transgressions of this world.<br />
<br />
So we see we can bring these two seemingly contradictory points of view together on the meaning of the verse "live by them." It is both about this world and the next, for just how we approach the mitzvot in this world directly impact and shape how we will experience our place in the world to come.<br />
<br />Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-71296771458796975012015-04-11T13:42:00.000-07:002015-04-12T13:43:13.726-07:00Shimini - Integrity<blockquote class="tr_bq">
<span style="font-size: large;"><b>But these you shall not eat among those that bring up the cud and those that have a cloven hoof: the <span style="color: yellow;"><i>camel</i></span>, because it brings up its cud, but does not have a [completely] cloven hoof; it is unclean for you. And the <span style="color: yellow;"><i>hyrax</i></span>, because it brings up its cud, but will not have a [completely] cloven hoof; it is unclean for you; And the <span style="color: yellow;"><i>hare</i></span>, because it brings up its cud, but does not have a [completely] cloven hoof; it is unclean for you; And the <span style="color: yellow;"><i>pig</i></span>, because it has a cloven hoof that is completely split, but will not regurgitate its cud; it is unclean for you.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>אַךְ אֶת זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִסֵי הַפַּרְסָה
אֶת <span style="color: yellow;"><i>הַגָּמָל </i></span>כִּי מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא
הוּא לָכֶם. וְאֶת <span style="color: yellow;"><i>הַשָּׁפָן </i></span>כִּי מַעֲלֵה גֵרָה הוּא וּפַרְסָה לֹא
יַפְרִיס טָמֵא הוּא לָכֶם. וְאֶת <span style="color: yellow;"><i>הָאַרְנֶבֶת </i></span>כִּי מַעֲלַת גֵּרָה הִוא
וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם. וְאֶת <span style="color: yellow;"><i>הַחֲזִיר </i></span>כִּי מַפְרִיס
פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא יִגָּר טָמֵא
הוּא לָכֶם</b></span></div>
<div style="text-align: right;">
Vayikra 11:4-7 </div>
</blockquote>
<br />
This passage focuses specifically on the non-kosher animals that are forbidden to it. Yet in describing each of these animals, they all are first described according to the characteristic that would make them kosher, then explained further about the missing component that ultimately makes them not kosher. Says the Kli Yakar, in listing non-kosher animals, shouldn't their non-kosher characteristics take precedent over their kosher aspects? Why does the Torah repeatedly emphasize the kosher side to all of these animals, then seemingly add on the non-kosher side?<br />
<br />
<span style="font-size: large;"><b>Deception</b></span><br />
Explains the Kli Yakar, that ultimately because the kosher aspect receives priority that this actually emphasizes the non-kosher aspect even more! How can this be? From a midrash explaining the behavior of Esau, it compares him to the state of a pig. The pig would come forward and hold out its feet showing off is cloven hooves as if to prove its kosher, while nevertheless the pig lacked the ability to regurgitate its cud, making it not kosher. So also is the traits of Esau, where he tried to pass himself off as appearing as a tzadik while all the time his heart was filled with bitterness and treachery. This is the nature of Esau, a deceiver, and man of deception. This is worse than the behavior of an evil man, for the evil man is both rotten from within and oppressive on the outside. While the deceiver strives to appear good, while secretly harboring ill will towards. <br />
<br />
Quoting Yirmiyahu, the Kli Yakar explains where this deceptive approach will go in trying to bring down Israel, saying "all who eat him [Israel] shall be guilty, evil shall befall them" (Yirmiyahu 2:3). Also we see that one is really like what he eats, for in eating the non-kosher animals, one ingests these deceitful traits. <br />
<br />
<span style="font-size: large;"><b>The Oppressors of Israel</b></span><br />
The Kli Yakar goes on to compare these four animals to oppressors that rose up to put Israel down.<br />
<ul>
<li>Camel = Bavel</li>
<li>Hyrax = Persia (Medes)</li>
<li>Hare = Greece</li>
<li>Pig = Edom (Rome)</li>
</ul>
<span style="font-size: large;"><b>Bavel as the Camel</b></span><br />
The camel is shown to represent the Babylonians, as brought out in the verse in Tehillim "O Daughter of Babylon, who is destined to be plundered, praiseworthy is he who repays you your recompense (<i>גְּמוּלֵךְ שֶׁגָּמַלְתְּ</i>) that you have done to us." (Tehillim 137:8) That the root to the word Gamal appears in this verse, and shows that ultimately our oppressor is punished.<br />
<br />
<span style="font-size: large;"><b>Persia in the Hyrax</b></span><br />
The Persians are mentioned in connection to Megillat Esther, saying that just as the Hyrax 'brings up its cud' so also are Tzadkim raised up. It stats that "Mordecai was sitting in the king's gate, Bigthan and Teresh, two of the king's chamberlains, of the guards of the threshold, became angry and sought to lay a hand on King Ahasuerus." This was the turning point in the Megillah that ultimately lead to the fateful night where the King couldn't sleep and read about this deed, which lead to seeking out and rewarding Mordechai.<br />
<br />
<span style="font-size: large;"><b>Greece as the Hare </b></span><br />
The Greeks are mentioned, saying that just as the Hare 'brings up its cud' so also are Tzadkim raised up, as we see in the famous story with Alexander the Great.<br />
<blockquote class="tr_bq">
The twenty-fifth of Tebeth is the day of Mount Gerizim, (On which the Samaritans (Cutheans) had their Temple.) where no mourning is permitted. It is the day on which the Cutheans demanded the House of our G-d from Alexander the Macedonian so as to destroy it, and he had given them the permission, whereupon some people came and informed Shimon the Tzadik. What did the latter do? He put on his priestly garments, robed himself in priestly garments, brought some of the noblemen of Israel to come with him carrying fiery torches in their hands. They walked all the night, some walking on one side and others on the other side, until dawn. When the dawn rose he [Alexander] said to them: Who are these people? They [the Samaritans] answered: The Jews who are rebelling against you. As he reached Antipatris, the sun having shone forth, their groups came together. When he [Alexander] saw Shimon the Tzadik, he descended from his carriage and bowed down before him. They [the Samaritans] said to him: A great king like yourself bows down before this Jew? He answered: His image is that which wins for me in all my battles. He said to them [the Jews]: What have you come for? They said: Is it possible that star-worshippers should mislead you to destroy the House wherein prayers are said for you and your kingdom that it be never destroyed! He said to them [the Jews]: Who are these? They [the Jews] said to him: These are Cutheans who stand before you. He said: They are delivered into your hand. At once they perforated their heels, tied them to the tails of their horses and dragged them over thorns and thistles, until they came to Mount Gerizim, which they ploughed and planted with vetch, even as they had planned to do with the House of G-d [Beit Hamikdash]. And that day they made a festive day.<br />
<div style="text-align: right;">
Yoma 69A</div>
</blockquote>
<span style="font-size: large;"><b>Rome is the Pig</b></span><br />
As we saw early, the period of the Roman Empire is compared to the deceptive behavior of the pig, which dares to proudly present itself as kosher by showing its feet, when it lacks the other kosher sign.<br />
<br />
<span style="font-size: large;"><b>Meaning in Metaphor</b></span><br />
What is the meaning of comparing these animals to these different iconic oppressors of the Jewish people? Explains the Kli Yakar:<br />
By the camel we tell of the ultimate punishment to come back on the Babylonians<br />
With the hyrax and hare, representing Persian and Greece, we see how our Tzadikim are elevated by praise, prestige and honor from the other nations - as we saw with Mordechai and Shimon HaTzadik. However this praise ultimately covers up a baser and fundamental drive to still oppress the Jews.<br />
With the pig compared to Rome, we learn about that a truly deceptive nature and trait worse than evil, trying to present oneself as acceptable while covering up a bitter nature within. <br />
<br />
We should also strive to internalize the same holiness that we project on the outside, and likewise in show the same holiness that we nurture within.<br />
<br />
<br />
<br />
<br />
<br />Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-21493856497604722552015-01-31T17:53:00.000-08:002015-02-01T18:01:42.684-08:00Beshalach - The Power of Torah<blockquote class="tr_bq">
<span style="font-size: large;"><b>So Moses stretched out his hand over the sea, and toward morning the sea returned to its strength, as the Egyptians were fleeing toward it, and Hashem stirred the Egyptians into the sea.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>יֵּט משֶׁה אֶת יָדוֹ עַל הַיָּם וַיָּשָׁב הַיָּם לִפְנוֹת בֹּקֶר
לְאֵיתָנוֹ וּמִצְרַיִם נָסִים לִקְרָאתוֹ וַיְנַעֵר ה` אֶת מִצְרַיִם
בְּתוֹךְ הַיָּם</b></span></div>
<div style="text-align: right;">
Shmot 14:27</div>
</blockquote>
<div style="text-align: right;">
<br /></div>
<div style="text-align: left;">
What does this mean "the sea returned to its strength" (לאיתנו), couldn't the verse have just said the sea returned, or went back?</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Says the Or HaChaim Hakadosh, this expression "the sea returned to its strength" (לאיתנו), means that the sea went back to its<i> initial condition</i>. Bringing the Midrash Rabba on Breisheet, we learn:</div>
<blockquote class="tr_bq">
<div style="text-align: left;">
<b>R' Yochanan says: Hashem stipulated with the Sea that it should split before Yisrael; thus it is written (Shemos 14:27), 'And the sea returned... to its strength (l'eitano),' to the stipulation (l'tano) that [Hashem made] with it.</b></div>
<div style="text-align: right;">
Breisheet Rabba 5:5</div>
</blockquote>
<div style="text-align: left;">
The Or HaChaim Hakadosh says that he has a problem with the reference to this condition here, rather the condition belongs to the time of the separation of the earth and waters. So perhaps the verse is coming to explain that after the water returned, the sea realized that it was created with a special condition in place. </div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<span style="font-size: large;"><b>What Makes Water Split?</b></span></div>
<div style="text-align: left;">
What was the nature of this stipulation that Hashem made with the sea? What were the conditions required for the sea to respond accordingly?</div>
<div style="text-align: left;">
First, the Or HaChaim HaKadosh looks at how the sea responded when Moshe approached for it to split.</div>
<blockquote class="tr_bq">
<div style="text-align: left;">
<b>Moses went to divide the sea as G-d had commanded, but the sea refused to comply, exclaiming: "What, before you shall I divide? Am I not greater than you? For I was created in the third day and you on the sixth."</b> </div>
<div style="text-align: right;">
Shmot Rabbah 21:6</div>
</blockquote>
<div style="text-align: left;">
The Or HaChaim HaKadosh then contrasts Moshe's confrontation with the sea, to the encounter of R. Pinchas Ben Yair with the river.</div>
<blockquote class="tr_bq">
<div style="text-align: left;">
<b>Once, R. Pinchas b. Yair was on his way to redeem captives, and came to the river Ginnai. ‘O Ginnai’ , said he, ‘divide thy waters for me, that I may pass through thee’. It replied. ‘Thou art about to do the will of thy Maker; I, too, am doing the will of my Maker. Thou mayest or mayest not accomplish thy purpose; I am sure of accomplishing mine’. He said: ‘If thou wilt not divide thyself, I will decree that no waters ever pass through thee’. It, thereupon, divided itself for him. </b></div>
<div style="text-align: right;">
Chulin 7a (Soncino Translation)</div>
</blockquote>
Why did Moshe seem to face a much more stubborn body of water then R. Pinchas Ben Yair?<br />
<br />
<span style="font-size: large;"><b>Created with Conditions</b></span><br />
The Or HaChaim HaKadosh explains that within the outset of creation itself were special conditions set within all of creation.<br />
<blockquote class="tr_bq">
<b>R. Jeremiah b. Eleazar said: Not with the sea alone did God make a stipulation, but with everything which was created in the six days of creation, as it is written, "I made the earth, and I created man upon it; as for Me-My hands stretched out the heavens, and I ordained their host." (Isa. 45:12).</b><br />
<div style="text-align: right;">
Breisheet Rabba 5:5</div>
</blockquote>
In fact the creations were made to be subordinate to Torah, and those that endeavor in it. This means that the creations are subjugated to the will of the Torah and those learned in Torah, as if Hashem Himself were ruling over them. As it says in Vayikra Rabba, "Hakodesh Baruch Hu said to the world 'Who created you? Who created Yisrael? It was all out of the power of the Torah.' <br />
<br />
<span style="font-size: large;"><b>Before and After Torah</b></span><br />
Here The Or HaChaim HaKadosh explains the fundamental issue at work. For at the time of the departure from Egypt, it was still <i>BEFORE </i>receiving the Torah. So the initial conditions set with the creations at the time of creation were not active yet. This explains the reason for the protests of the sea against Moshe's request to split. The sea's claim that "I was created in the third day and you on the sixth" indicates that Moshe was not yet considered a <i>Ben Torah</i> - a Master of Torah.<br />
<br />
Moshe split the sea not from his status of a Torah Master, but with the help of Hashem. As the midrash says, "From my hand I (i.e Hashem) stretched the heavens, and all their legions I have commanded,': I commanded the sea to split before Yisrael; I commanded the heavens and the earth to be silent before Moshe. (Breisheet Rabba 5:5)" This gave Moshe the appearance of being a Ben Torah to the sea, as it says "from His right hand was a fiery Law for them" (Devarim 33:2), causing the conditions from creation to activate and the sea to split. <br />
<br />
Yet after receiving the Torah, every Torah Master, every Tzadik carries with him a divine contract giving him power over creation. Thus we see the innate power and confidence that R. Pinchas ben Yair showed when he confronted the river, that as a true Torah Master he could demand that the river succumb to his will. <br />
<br />
Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-17450236651800320872014-11-07T02:50:00.003-08:002014-11-07T03:16:11.985-08:00Vayara - Tying it Together<br />
<blockquote class="tr_bq">
<span style="font-size: large;">And it came to pass <b><i>after these things</i></b>, that G-d tested Abraham, and He said to him, "Abraham," and he said, "Here I am."</span><br />
<div style="text-align: right;">
<span style="font-size: large;"><i><b>וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה</b></i> וְהָאֱ-לֹקים נִסָּה אֶת אַבְרָהָם וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי </span></div>
</blockquote>
<blockquote class="tr_bq">
<div style="text-align: right;">
Breisheit 22:1</div>
</blockquote>
<br />
The parshah of the Akeidah - The Binding of Isaac - is one of the most central, and moving narratives in the Torah, and begins with the words "<b><i>after these things.</i></b>" The Torah doesn't describe what "<i>these things</i>" were that happened, but strongly alludes to certain things that happened, make those events all the more interesting and quite important, begging us to ask what were "<i>these things</i>."<br />
<br />
Rashi describes the events that preceded the Akeidah in two different perspectives.<br />
<blockquote class="tr_bq">
<ol>
<li><i>Some of our Sages say (Sanh. 89b) [that this happened]: after the words [translating “devarim” as “words”] of Satan, who was accusing and saying, “Of every feast that Avraham made, he did not sacrifice before You one bull or one ram!” He [G-d] said to him, “Does he do anything but for his son? Yet, if I were to say to him, ‘Sacrifice him before Me,’ he would not withhold [him].”</i></li>
<li><i>And some say,“ after the words of Ishmael,” who was boasting to Isaac that he was circumcised at the age of thirteen, and he did not protest. Isaac said to him,“ With one organ you intimidate me? If the Holy One, blessed be He, said to me, ‘Sacrifice yourself before Me,’ I would not hold back.” </i></li>
</ol>
</blockquote>
<span style="font-size: large;"><b>The Love Of Avraham</b></span><br />
<br />
Who is Avraham? The fundamental character aspect of Avraham is 'ahava' - love, as it says in the Haftorah of Lech Lecha in Yesheyahu " זֶרַע, אַבְרָהָם אֹהֲבִי" (Yesheyahu 41:8). How do we see the midah of Avraham expressed? In one side we see that Avraham is constantly striving to do chesed, and spread his love. What is his love? An absolute and unconditional love for Hashem. We see this brought in the the story of when Nimrod flung Avrohom into a fiery furnace. How did the flames not consume Avraham? Says the Holy Rebbe of Kuvrin (quoted by the Slonimer), from the depth and greatness of Avraham's love for Hakodesh Baruch Hu, he was saved!<br />
<br />
Furthermore, says the Slonimer, all of the tests put before Avraham, he overcame them through (ahavah) his love for Hakadosh Baruch Hu. When internalizing this love, under the duress of a test, the love still remains.<br />
<br />
<b>What were the tests?</b><br />
The Mishna in Avot (5:3) teaches: "<i>Avraham Avinu, of blessed memory, was tested with ten tests and he withstood them all, to show how great the love of Avraham Avinu was</i>."<br />
<br />
What are the ten tests? The Mishna does not specify. Rashi provides one list, and the Rambam provides another. (There are a number of versions of the 10 Nisyonos of Avrohom brought down by the Rishonim. See two versions below. )<br />
<br />
Version 1<br />
1) Avrohom hid underground for thirteen years from King Nimrod, who wanted to kill him. <br />
2) Nimrod flung Avrohom into a fiery furnace. <br />
3) Avrohom was commanded to leave his family and homeland. <br />
4) Almost as soon as he arrived in Canaan, he was forced to leave to escape a famine. <br />
5) Sarah was kidnapped by Pharaoh's officials. <br />
6) The kings captured Lot, and Avrohom went to war to rescue him. <br />
7) Hashem told Avrohom that his offspring would suffer under four monarchies. <br />
8) At an advanced age, he was commanded to circumcise himself and his son. <br />
9) He was commanded to drive away Yishmael and Hagar. <br />
10) He was commanded to sacrifice Yitzchok. <br />
<br />
Version 2<br />
1) Avrohom's exile from his family and homeland. <br />
2) The hunger in Canaan after Hashem assured him that he would become a great nation there. <br />
3) The corruption in Egypt that resulted in the abduction of Sarah. <br />
4) The war with the four kings. <br />
5) His marriage to Hagar after having despaired that Sarah would ever give birth. <br />
6) The commandment of circumcision. <br />
7) Avimelech's abduction of Sarah. <br />
8) Driving away Hagar after she had given birth. <br />
9) The very distasteful command to drive away Yishmael. <br />
10) The binding of Yitzchok on the mizbei'ach. <br />
)<br />
<br />
However, despite Avraham's success in confronting all the 'nisionot' - tests, the final test, The Akeidah, could not be overcome by love alone.<br />
<br />
<span style="font-size: large;"><b>The Test of Avraham</b></span><br />
The most challenging test was the Akeidah. To overcome the test of the Akeidah, would also require 'yirah' - fear, as the verse states G-d tested Abraham. How is G-d represented? It says "וְהָאֱ-לֹקים נִסָּה אֶת אַבְרָהָם", El-okim, the absolute judgement aspect of Hashem, the midah of 'yirah'. This test was a test of the level of 'yirah' - fear, that Avraham had internalized. We see this test is different from the other tests, whereas in the test of Lech Lecha, where Avrohom was commanded to leave his family and homeland, it only states<br />
<blockquote class="tr_bq">
<i>And <b>Hashem </b>said to Avram, "Go forth from your land and from your birthplace and from your father's house, to the land that I will show you.</i><br />
<div style="text-align: right;">
<i>וַיֹּאמֶר ה' אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ</i> </div>
<br />
<div style="text-align: right;">
Breisheit 12:1</div>
</blockquote>
"And Hashem said to Avram" using the friendly term associated with mercy - 'rachamim'.<br />
<br />
<span style="font-size: large;"><b>The Courage of Isaac</b></span><br />
Ultimately this was the test put to Avraham, rather than Yitzhak, since Yitzhak already espouses the characteristic of fear 'yirah', The focus of this was to really put the 'loving' Avraham to the test, as we see in the verse at the end of the Akeidah narrative:<br />
<blockquote class="tr_bq">
<i>... for now I know that you are a G-d fearing man, and you did not withhold your son, your only one, from Me."</i><br />
<div style="text-align: right;">
<i>כִּי עַתָּה יָדַעְתִּי כִּי יְרֵא אל-וקים אַתָּה וְלֹא חָשַׂכְתָּ אֶת בִּנְךָ אֶת יְחִידְךָ מִמֶּנִּי</i></div>
<br />
<div style="text-align: right;">
Breisheit 22:12 </div>
</blockquote>
<br />
<span style="font-size: large;"><b>Love and Courage</b></span><br />
Why Rashi Brings Both Accounts? We see as Avraham embarks on the mission of Akeidah in the company of Yitzhak, as the verse states:<br />
<blockquote class="tr_bq">
<i>And Abraham took the wood for the burnt offering, and he placed [it] upon his son Isaac, and he took into his hand the fire and the knife, <b>and they both went together.</b></i><br />
<div style="text-align: right;">
<i>וַיִּקַּח אַבְרָהָם אֶת עֲצֵי הָעֹלָה וַיָּשֶׂם עַל יִצְחָק בְּנוֹ
וַיִּקַּח בְּיָדוֹ אֶת הָאֵשׁ וְאֶת הַמַּאֲכֶלֶת <b>וַיֵּלְכוּ שְׁנֵיהֶם
יַחְדָּו</b></i></div>
<br />
<div style="text-align: right;">
Breisheit 22:6</div>
</blockquote>
This togetherness is embedded in the word Akeidah, which means bound, or tied. We see here on a spiritual level that the aspects of love (ahavah) and fear (yirah) are tied together to fulfill this mission.<br />
<br />
We see again as they reach the height of the Akeidah, and Avraham prepared the fire, and Yitzhak asked where the offering was.<br />
<blockquote class="tr_bq">
<i>And Abraham said, "Hashem will provide for Himself the lamb for the burnt offering, my son." <b>And they both went together.</b></i><br />
<div style="text-align: right;">
<i> וַיֹּאמֶר אַבְרָהָם אל-וקים יִרְאֶה לּוֹ הַשֶּׂה לְעֹלָה בְּנִי <b>וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו</b></i></div>
<br />
<div style="text-align: right;">
Breisheit 22:8</div>
</blockquote>
Again love (ahavah) and fear (yirah) are tied together.<br />
<br />
Following the Akeidah, the Torah makes a third mention of Avraham and Yitzhak being together. <br />
<blockquote class="tr_bq">
And Avraham returned to his young men, <b>and they arose and went together </b>to Beer Sheba; and Avraham remained in Beer sheba.<br />
<div style="text-align: right;">
וַיָּשָׁב אַבְרָהָם אֶל נְעָרָיו <b>וַיָּקֻמוּ וַיֵּלְכוּ יַחְדָּו</b> אֶל בְּאֵר שָׁבַע וַיֵּשֶׁב אַבְרָהָם בִּבְאֵר שָׁבַע </div>
<br />
<div style="text-align: right;">
Breisheit 22:19</div>
</blockquote>
Says the Slonimer Rebbe, when the great test is behind us, and we have overcome all the obstacles that the satan puts in our way and we feel empowered and great, like we just finished a big race - then we face a further risk - pride. Having made a tremendous achievement, especially in overcoming temptation, can make us feel proud. So here at this point we need the power of ahavah and yirah to come together and make keep us strong against that temptation as well. <br />
<br />
<span style="font-size: large;"><b>The Cure Before the Pain</b></span><br />
With a vaccination, how does it work? We take a little of sickness, so that when the actual sickness hit us, the body is strengthened already and to combat it. Avraham's life experiences were about preparing a vaccination, injecting into the Jewish DNA a fundamental preparation for the trials that lay before the Jewish people and each and every one of us in our everyday lives. <br />
<br />
Once the Baal Shem Tov (Besht) stopped at the door of a synagogue saying
he could not enter because it was so full of prayers. His astonished
disciples asked him if that was not a preferred situation for a shul,
but the Besht answered that <i>ONLY </i>when prayers are said with <i>love </i>and <i>fear </i>so they ascend to heaven. Here they did not ascend, rather they filled the shul. <br />
<br />
So this is what Rashi is relating to us by bringing both of these midrashim together, to convey the fundamental importance the <i>ahavah </i>and <i>yirah </i>play together, both in Jewish history and as we struggle everyday through our lives, <i>mitzvot</i>, and <i>tefilah </i>to grow in our relationship with Hashem.<br />
<br />
Ramban http://www.shemayisrael.com/parsha/bonchek/archives/vayera72.htm<br />
http://textandcity.blogspot.co.il/2013/10/the-akeidah-in-context-after-what-events.html<br />
Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-86670332159343653332014-09-21T14:12:00.002-07:002014-09-21T14:12:53.438-07:00Nitzavim - Prescription for Growth<blockquote class="tr_bq">
<span style="font-size: large;"><b>Rather,[this] thing is very close to you; it is in your mouth and in your heart, so that you can fulfill it.</b></span><br />
<div style="text-align: right;">
<span style="font-size: large;"><b>כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂתוֹ</b></span></div>
<div style="text-align: right;">
Devarim 30:14</div>
</blockquote>
<br />
Says the Rabbeinu Bechayei that this verse encapsulates all of the mitzvot in the Torah. We have mitzvot of the mouth like blessings and prayers, and abstaining from sinful speech as well. We have mitzvot of the heart like improving our inner being, and nurturing our relationship with Hashem. Then we have mitzvot that are carried out through action like wearing tefillin, holding the 4 species, eating matzah, sitting in a sukkah, and more.<br />
<br />
These concepts are further reflected in the mishnah in Pirkei Avot (Ch 1: 2):<br />
<blockquote class="tr_bq">
<b>Shimon the Righteous was among the last surviving members of the Great assembly. He would say: The world stands on three things: Torah, the service of G-d, and deeds of kindness </b></blockquote>
Where we see that "your mouth" represents Torah, for we should strive to constantly keep Torah on our lips. "Your heart" represents one's efforts to influence one's heart, and draw closer to Hashem. "You can fulfill it" is realized by deeds of kindness, showing how mitzvot are brought about through various holy actions.<br />
<br />
Ultimately this comes back to ideas we are exploring in the days leading up to Rosh Hashanah. The Rambam says that one of the essential activities of Tshuvah (Repentance) is viduy (confessing). Viduy is carried out by actually stating one's sins, elaborating and sincerely committing to not do them again. We see this in "your mouth" as the vehicle for expressing viduy, and "your heart" as the mechanism for feeling deep and honest sense of repentance.<br />
<br />
As we lead up to Rosh Hashanah, we should all merit to experience complete tshuvah, grow in our relationship with Hashem, and be inscribed for a wonderful year. Shana Tova.Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0tag:blogger.com,1999:blog-5475093802968873983.post-79110974688274256282014-07-05T12:30:00.000-07:002014-07-21T14:36:55.487-07:00Balak - The Power of Prayer<blockquote class="tr_bq">
<b><span style="font-size: large;">Balak the son of Zippor saw all that Israel had done to the Amorites.</span></b><br />
<div style="text-align: right;">
<b><span style="font-size: large;"> וַיַּרְא בָּלָק בֶּן צִפּוֹר אֵת כָּל אֲשֶׁר עָשָׂה יִשְׂרָאֵל לָאֱמֹרִי</span></b></div>
<div style="text-align: right;">
Bamidbar 22:2</div>
</blockquote>
<br />
Asks the Kli Yakar, why does Balak focus on Israel's encounter with the Amorites (Bamidbar 21:22-32) where the Israelites wipe out the Amorite land of Sihon? Why not focus on the more impressive events like the 10 plagues, or splitting of the sea?<br />
<br />
Also asks the Kli Yakar, what is the significance of the various names that the people of Israel are referred to in these opening verses? They are referred to as <i>Israel</i>, <i>Am</i>, <i>Bnei Yisrael</i>, and <i>Kahal</i>.<br />
<br />
<h2>
Out of the Mouth</h2>
Explains the Kli Yakar, in ancient kingdoms like Moav the royal house maintained a book of chronicles, recording the events in the kingdom for the royalty of future generations to review. As a royal leader, Balak had access to these accounts and could read about events of previous generations in the region. There Balak learned about what Yaakov had done to the Amorites. As it says in Parshat Vayachi, Yaakov recounts to Yosef about his imminent death, and portion of land that he will grant Yosef, sharing the account:<br />
<blockquote class="tr_bq">
<b><span style="font-size: large;">And I have given you one portion over your brothers, which I took from the hand of the Amorite with my sword and with my bow.</span></b><br />
<div style="text-align: right;">
<b><span style="font-size: large;">וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי בְּחַרְבִּי וּבְקַשְׁתִּי</span></b></div>
</blockquote>
<div style="text-align: right;">
<blockquote class="tr_bq">
Breisheit 48:22</blockquote>
<div style="text-align: left;">
Balak was impressed and fearful from learning about this episode, for Yaakov was just one man leading one family against the Amorite bastion at Shechem. Nevertheless Yaakov won, defeating the Amorites, despite having greater numbers.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
According to Chazal (Baba Batra 123A), the expression "with my sword and with my bow" refers to his <i>Tefilah </i>- his prayers. From this, Balak realized that essence of Yaakov's power was out of his mouth, through his <i>Tefilah</i>. Therefore Balak, likewise, sought out someone who was gifted in the mouth, in the power of speech, seeking out Bilaam.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Now we can understand why the Parshah starts out saying "Balak the son of Zippor <i><b>saw</b></i>" and not say "heard" since everything that Balak is referring to he literally saw in the royal chronicles. Upon seeing this account, a fear entered his heart as he said to himself, 'If in the previous generations, Yaakov, as just one man with his own family, was capable of doing so much to the Amorites by virtue of their prayer so then what chance to do I stand as I face an entire nation of Yaakov's descendents. How much more so powerful will be the power of their prayer.'</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Therefore, here in this opening verse, it neither says <i>Bnei Yisrael</i>, nor <i>Am</i>, nor <i>Kahal</i>, but <i>Yisrael</i>, to bring attention power of prayer that Yisrael empowered the Jewish people with.</div>
</div>
<br />
<blockquote class="tr_bq">
<b><span style="font-size: large;">Moab became terrified of <i>the people</i> for they were numerous</span></b><br />
<div style="text-align: right;">
<b><span style="font-size: large;">וַיָּגָר מוֹאָב מִפְּנֵי <i>הָעָם </i>מְאֹד כִּי רַב הוּא</span></b></div>
<br />
<div style="text-align: right;">
Bamidbar 22:3</div>
</blockquote>
However the general population of Moav did not have that knowledge of history. Rather Moav feared the present, and what they saw before them - a large nation before them. What made the Am Yisrael appear so large? The presence of the <i>Eruv Rav</i> - the Mixed Multitudes - added to the appearance of the Am Yisrael, inflating their numbers and giving a large appearance to the nation. For this reason, the Kli Yakar suggests, the Torah specifically just uses the term <i>HaAm </i>- The People, rather than referring to the people of Israel.<br />
<br />
<blockquote class="tr_bq">
<b><span style="font-size: large;">and Moab became disgusted because of the <i>children of Israel</i></span></b><br />
<div style="text-align: right;">
<b><span style="font-size: large;"> וַיָּקָץ מוֹאָב מִפְּנֵי <i>בְּנֵי יִשְׂרָאֵל</i></span></b></div>
<br />
<div style="text-align: right;">
Bamidbar 22:3 </div>
</blockquote>
<br />
Explains the Kli Yakar, the term ויקץ (became disgusted) can be explained by how we saw it used earlier in Shmot (1:12).<br />
<blockquote class="tr_bq">
<b>But as much as they would afflict them, so did they multiply and so did they gain strength, and they <i>were disgusted</i> because of the children of Israel.</b></blockquote>
<blockquote>
<div style="text-align: right;">
<b>וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ <i>וַיָּקֻצוּ</i> מִפְּנֵי בְּנֵי יִשְׂרָאֵל</b></div>
</blockquote>
Exploring the etymology of this word we see how it functions. It doesn't mean that Israel looked like קוצים (thorns) in their eyes for that would mean that the word should be written as וַיָּקָצו (instead of וַיָּקֻצוּ ). Rather the Egyptians looked at the situation in an entirely the opposite way. They saw Bnei Yisrael as represented as the grape vine, while the Egyptians themselves were the thorns, as it says in Tehilim (80:9) "גֶּפֶן מִמִּצְרַיִם תַּסִּיעַ תְּגָרֵשׁ גּוֹיִם וַתִּטָּעֶהָ" ("You uprooted a vine from Egypt; You drove out nations and planted it.")<br />
<br />
Based on this outlook, it is well known that when landowner wants to plant a vineyard in field full of thorns, he first wants to clear out the thorns by their roots, and then spread the seeds for the vineyard. And thus, that's how the Egyptians looked at the presence of Bnei Yisrael in Egypt.<br />
<br />
Likewise, Moav took a similar perspective on Bnei Yisrael, that Moav was likened to the thorns that would be ripped out to allow Bnei Yisrael to take root in their land. For as Balak feared the power of Yaakov, the people of Moav reasoned that since Yaakov was gone, his descendents - Bnei Yisrael - would take root in their land. <br />
<blockquote class="tr_bq">
<b><span style="font-size: large;">Moab said to the elders of Midian, Now this <i>assembly</i> will eat up everything around us, as the ox eats up the greens of the field.</span></b><br />
<div style="text-align: right;">
<b><span style="font-size: large;">וַיֹּאמֶר מוֹאָב אֶל זִקְנֵי מִדְיָן עַתָּה יְלַחֲכוּ <i>הַקָּהָל </i>אֶת כָּל סְבִיבֹתֵינוּ כִּלְחֹךְ הַשּׁוֹר אֵת יֶרֶק הַשָּׂדֶה</span></b></div>
<div style="text-align: right;">
Bamidbar 22:4</div>
</blockquote>
And finally, why did the Midianites seem to meddle in an argument that didn't concern them, and not leave this to Moav and Yisrael. Rather Moav warned the Yisrael also had a open account with Midian, since it was Midianite traders that were instrumental in carrying out the sale of Yosef (related in Breisheit 37:36).<br />
<br />
So how does the term קהל (assembly) relate to this? It comes out of the idea that the descendents of Yosef are called <i>Kahal</i>, as we saw (Breisheit 35:11) where Yaakov gives a special blessing to Yosef. "a nation and an <b><i>assembly of nations</i></b> shall come into existence from you". Rashi explains that "a nation" in the singular refers to Binyamin, one of the beloved children of Rachel. While the terms "of nations" in the plural refers to the two tribes from Yosef (Efraim and Menashe) joined the tribes of Israel. <br />
<br />
Thus we have Kahal referring to Yosef, but as Rashi explains it was Pinchas that "sought the vengeance of Yoseph, his maternal grandfather." How was Pinchas related to Yosef? Pinchas is better known as the son of Elazar, who is the son of Aaron the priest. <br />
<br />
Rashi explains the lineage of Pinchas, "Because it says,“[Eleazar the son of Aaron took himself one] of the daughters of Putiel (פּוּטִיאֵל)” (Exod. 6:25) [meaning] of the descendants of Yitro, who fattened (פִּטֵּם) calves for idolatry."<br />
<br />
So how does that connect to Yosef?<br />
Rashi continues, explaining that there is another way of interpreting <i>Putiel, </i>saying that "Yoseph made light of (פִּטְפֵּט) [literally <i>talked to</i>] his Yetzer and prevailed over it [when he was tempted by Potiphar’s wife]."<br />
<br />
And so the elders of Moav said to Midian that you also have reason to be concerned about the nation of Israel, the descendents of Yosef. For the descendents of Yosef will want to exact revenge on Midian in the name of Yosef.<br />
<br />
A further clue to idea of Yosef in this verse comes from the phrase "as <b><i>the ox</i></b> eats up the greens of the field", as we know from Zot HaBrechah that Yosef is described in terms of "To his firstborn ox is [given] glory" (Devarim 33:17)<br />
<br />
So like the prayer of Yaakov, we should likewise be inspired in our prayers, and in the power of Yosef we should take control of our Yetzer. Martin Perlinhttp://www.blogger.com/profile/12288035764265735943noreply@blogger.com0