Facing The Music

When a man is to be punished by G-d for unpardonable acts, such as idolatry, the passuk describes the process as being subject to the "face of G-d" ( see Vayikra 20: 5-6)

While Rashi understands the meaning of this phrase to be that Hashem will 'avail' Himself of the opportunity to mete out justice - since the word for face "פני" is similar to the word for being available "פנאי" - we can also understand it on it's basic pshat level.

When we commit a sin we are causing a spiritual deformity in ourselves. We were created to be a kedusha generator and any malfunction on our part detracts from our intended functioning. Now, just like with any breakage - sometimes the thing will still work when put through the regular paces. But if we were to try to operate the machine at it's maximum - the breakage would be obvious and malfunction would occur.

This is what happens when we are brought "face to face" with Hashem. Our own actions cause us to be unable to stand in the august presence of Hashem - and it is presicely this exposure that brings about our punishment.

Let us endeavor to keep our own kedusha generators in ship shape - so that when we come face to face with the presence of kedusha - instead of a punishment it will materialize as a beracha - "ברכנו אבינו באור פניך". Amen.

Hatzlacha !!

Eating Is Believing

The Sefas Emes points out that matza is referred to as "מיכלא דמהימנותא" the food of belief. After seven days of eating this food we come to the culmination of Pesach.

While in the miraculous events of the exodus ( the first night ) we find many miracles - we don't see the description of "emunah" applied to the Jews until the splitting of the sea. This is perhaps because, like the matza it is represented by, emunah may be quickly forged - but it needs to be digested slowly over a period of at least seven days.

Hatzlacha !

The Keys To Our Heart

At the end of the Shemonei Esrei we ask Hashem to "Open our hearts to Your torah and may our spirit chase Your mitzvos".

The Maggid of Dubno explained this request with an analogy. When there is a bird trapped in a cage - and you open the cage - you need not offer any additional encouragement to the bird to entice it to leave. It is in this fashion that we wish for Hashem to open our hearts to torah. Not just to make it accesible to us - but to remove any internal barriers we may have - so that we actually chase after it - like a bird fleeing it's confinement.

Another way of approaching this is an alternative reading of the actual phrase; "פתח ליבי בתורתך". While literally meaning "Open my heart to Your torah" we may read it "Open my heart with Your torah". There are many experiences and philosophies out there - each one claiming to have secured a monopoly on it's own little slice of the truth of the human condition. These theories may claim to have profound influence on us and may claim to be the source of experiential wisdom - yet they all strike us as just skin deep compared to the torah.

If we want to understand our hearts and the keys to our emotions - we must search for them in the Manufacturer's instruction manual. If we want to achieve a real self awareness that is prerequisite to serving Hashem - there is no need to look in pop psychology or the current musical hit - these bits of "wisdom" aren't the key to what our hearts truly feel. Only the torah can unlock our self understanding and enable us to wholeheartedly pursue our life.

Hatzlacha !

The Impulse Buy

In preparation for Pesach we observe Shabbos Hagadol. Either this week ( Metzora ) or next ( Acharei Mos ) depending on your understanding of it.

The Chassidic Masters discuss the relative significance of having two specific Shabboses, Hagadol and Shuva ( the shabbos between Rosh Hashanna and Yom Kippur ). The Nesivos Shalom suggests that these shabboses are each to complete the two-tiered approach we have towards serving Hashem - Yiraa and Ahava.

Shabbos Shuva - obviousely the time to work on fear and awe of Heaven.
Shabbos Hagadol - to open our hearts and be filled with "largesse" towards our service of Hashem.

An analogy struck me as being incredibly appropriate to our avodah in trying to motivate our love for G-d. When was the last time we had an impulse buy ? A purchase that wasn't pre-planned, it just happenned because you thought that what you were buying would make someone happy. ( Even yourself - you are suppossed to love yourself too !) This was a quintessential act of love. This is the emotion we want to tap into and direct towards G-d in this week of pre-pesach preperation. We can feel affection towards the Ribbono Shel Olam a hundred times a day ! Whenever we see His guiding hand in our succeses ( or even his hand as a safety net - preventing the failures from being worse ... ) we can deepen the love.

So whenever we have a moment - direct your thoughts heavenward and tell Hashem - "I love you ! - no reason - I just wanted you to know" and watch as your relationship with Hashem blossoms. This is why Shabbos Hagadol is big - because loving G-d is big. Real big. And when you do it - you'll be big too.

Hatzlacha !!

A Window or A Mirror ? Reflection or Insight ?

You know how, when you click a button on your screen, it seems to actually be pressed in for a moment. This is, of course, an illusion that is based on shading and light. By shifting the colors and immediate background around the "button" to a lighter shade, the button appears to be depressed.

This is perhaps what the Torah refers to as " ... it's appearance is deeper than the skin ... " [ Vayikra 13:3 ] regarding the brightness of the tzaraas wound.

Why does the Torah describe the tzaraas wound's depth, though (instead of just describing the brightness) ? To allude to it's purpose.

Tzaraas can be seen as a window or a reflection.

Seen as a mirror, tzaraas is a reflection of a person's activities. While a pleasant face and countenance may be presented to the outside world - one who is guilty of violations that would cause tzaraas is certainly conducting themselves in an ugly and blemished manner. In this way the tzaraas simply mirrors on the outside what the person is acting on the inside.

In a more meaningful fashion, however, tzaraas acts as a window into the person's own activities. While many forms of tzaraas-causing activities are perpetrated knowingly, the nature of these transgressions is a hidden one - one that can certainly be downplayed or even ignored by the person committing them. In this fashion the tzaraas acts as a window into the deeper aspects of man's activities. It's presence calls attention to an ill that lies beneath the surface. Only by bringing it to the felon's attention can it be rectified.

If you would see a storm brewing from your window - you might have a few hasty preparations that you would want to accomplish. Without the warning of a window, however, you might be hit blindsided by the winds and rain. Similarly, the metzora may never have taken a week to contemplate and introspect in total solitude. The window into his actions that tzaraas affords him - gives him just that opportunity.

Nowadays we don't have that privilege. We aren't given the divine window into our actions that tzaraas shows us. We can, however, make use of the same 'cure' the metzora is instructed with. A few minutes daily, in quiet meditation, can help put our interactions with others in proper perspective.

A little cheshbon hanefesh goes a long way.

Hatzlacha !!

Creepy Crawlies

"It was taught in the Beis Medrash of Rabbi Yishmael, if the only action that stood in Bnei Yisrael's merit was the fact that they do not defile themselves by eating those beings that crawl, this would have been sufficient to merit the redemption from Mitzrayim" [Bava Metzia 61b as quoted in Rashi Vayikra 11:45]

What's so significant about avoiding a particular cuisine ?

The pesukim immediately preceding give us a clue.

"... And you shall sanctify yourselves and you shall be sanctified ..." [11:44]
"...do not defile yourselves through them and you will be defiled" [11:43]

All of our actions invariably affect our holiness. Who we are is defined to a large extent by what we do, or avoid doing. When we sanctify ourselves - we are sanctified. And when we defile ourselves, chas veshalom, we become defiled.

This attitude of "holiness responsibility" forms the foundation for our approach to spirituality. It is also patently evident why it presented sufficient cause for the Holy One to redeem us from Mitzrayim.

Just like this realization ( and the subsequent actions and inactions it engendered ) were the cornerstone of redemption in the past - may they serve us in the same capacity to hasten the final redemption, speedily and in our days, amen.

Hatzlacha !!

On The Cusp Of Indecision

Whenever we see the longest trup in the Torah, the shalsheles, there is a message to be learnt.

The Torah was given on Har Sinai with the specific notes that we read it with. These aren't just for emphasis - they actually teach us proper punctuation and meaning of the words.

The longest note - the shalsheles - consists of complete scales, rising to a high note and then plunging back down, three times.

What is the message of the shalsheles ?

Whenever we see it it represents a great moment of indecision. The musical embodiment of the back and forth turmoil of the undecided mind. We see it with Lot when he must leave Sodom and we see it with Yosef when he is contemplating succumbing to the wiles of Potifar's wife.

What then, is it doing in the parasha of the inauguration of the kohanim [ see Vayikra 8:23 ] ? What indecision applies here ?

The slaughtering of the last of the inaugural sacrifices and the ritual that followed - the dipping of the right earlobe, thumb and toe of the kohanim - was the final confirmation of their status. When this was complete they would no longer be like other men. The kohanim would be allowed access to a greater holiness - but in exchange they would be commeasurably seperate from the rest of the world. A positive spiritual exile - afforded the view from the peak, with the lonliness that attends it. Their indecision is reflected in the shalsheles.

And what of us ? The Chofetz Chaim is quoted as having said that the reason that his "zayde" was a kohen was that his "zayde" answered Moshe Rabbeinu's call of "מי לד אלי""Who is for Hashem - to me !" - and that there would come a time that that call would once again echo.

We learn from the shalsheles that's it's ok to waver in indecision - and we also learn that the choice to be sanctified lies within us. Will we shy away from holiness and the 'pleasures' that a holy life denies us ? Or will we step up to the challenge - and answer "I am for Hashem !"

Hatzlacha !!

A Quick Buck, Anyone ?

When Esther decides to invite Achashverosh and Haman to her little soiree she has several reasons running through her head [ see megilla 15b]. One of the reasons was to appear to her fellow Jews that she had defected to the dark side and taken up with Haman and his ilk. This was done to spur the Jews to daven for divine mercy with increased fervor because they could no longer count on their "inside (wo)man".

So we see that the Jewish nation was well aware of the Queen's secret nationality. Yet, Achashverosh spends much effort and money to (unsuccessfully) determine Esther's true identity. He even made whole banquets dedicated to this purpose [ see megilla 13a ].

Why then, did no enterprising Jew sell out the Queen ? Was there no one amongst the people who could have used a quick buck ? Achashverosh had already proved that he was willing to shell out the dough for the information.

We see here an incredible and perhaps unprecedented level of achdus amongst klal yisrael. They might have bitter disagreements amongst themselves ( blaming each other for their current predicament - megilla 12b-13a ) but when it comes to uniting for a common cause - they are truly the (re)incarnation of "איש אחד בלב אחד" - perhaps this is why, of all generations, this one was the one to reaffirm the kabbalas haTorah. [ see shabbos 88b ]

And what of our mission this Purim ? To turn up our ahavas yisrael a notch or three - and to the extent we manage this - we will be rewarded with a new level of kabbalas haTorah - "בימים ההם" but "בזמן הזה".

Hatzalcha !!

Korbanos - An Expression of Closeness

The Mishkan was perhaps the first time that korbanos were commanded unto Bnei Yisrael. It was not, by any stretch, the first time we see them, however.

When Noach left the ark he brought korbanos from the stock of kosher animals ( seven pairs as opposed to one pair of the non kosher ones ). Before him, Hevel had brought korbanos, and the Avos regularly made mizbachos themselves.

Are we, when we bring korbanos recreating the relationships that these august forbearers had with Hashem ? Is that the purpose - to come as close to Hashem as these holy predecessors of ours ?

The Torah teaches us that we are, in fact, recreating a holier relationship, the ideal relationship between man and G-d – the one that the world was created to contain - that of Adam Harishon.

"...אדם כי יקריב מכם קרבן לד..."

"... When a man brings a korban to Hashem ... "[Vayikra 1:2]

Just like Adam was charged with the proper utilization of his domain ( gan eden ) so too must we utilize all the assets that we have for the lofty and sincere purpose - service of the One Above.

Hatzlacha !!

The Power Hidden Within

The term Mishkan is generated from the word 'shachan' or dwell. This was because the Mishkan was the dwelling place for Hashem's presence.

Rashi, however, alludes to a different meaning. Mishkan as related to 'mashkon' or collateral. The Mishkan, he says, was thusly named because it stood collateral for the mortgage of Bnei Yisrael. Twice it was removed instead of an even greater debt.

Rav Yaakov Kaminetsky, zatza"l, in the Emes Le'Yaakov, points out that when you suffer a financial fall from grace two things occur. Luxuries are sold off to cushion the fall and neccesities are mortgaged against a later recuperation. The fact that the mishkan was named a mortgage collateral teaches us that its function ( of having the divine presence dwelling amongst us ) is a neccesity, not a luxury.

And how do we accomplish this now, with the temple mount sitting barren of holiness ( and filled with quite a bit of the opposite ) ?

Enter the words of the Sefas Emes.

The Mishkan was also called the Mishkan HaEidus - Dwelling place of Testimony. Testimony to what ? To Hashem's presence.

A witness is only called in to testify to a questionable fact or bolster a shaky story - why would the Jewish people need such testimony that Hashem's presence was amongst them ? Because after the sin of the golden calf it wasn't such a sure thing.

But from this the Sefas Emes lears a powerful message - that before the sin Hashem's presence dwelled, not in the Mishkan, but within every Jew. And when the Mishkan has been mortgaged away for our sins, perhaps Hashem's presence is trying to find it's way back to it's original host - will we let it ?

Hatzlacha !

The Secrets and Rewards of Eternal Youth

There were three categories of Jews who did not fall prey to the instigation of the Eirev Rav in the affair of the Golden Calf.

One, the women. Brimming with common sense, the same nashim tzidkaniyos who were the bulwarks of faith in Mitzrayim, did not see any reason to panic if Moshe was late - surely Hashem would take care of them.

Two, The tribe of Levi. Having seen, up close, real avodas Hashem, the Levi'im saw through the pretense of the Golden Calf as an intermediary to serving Hashem for what it really was - out and out idolatry.

Three, Yehoshua. He wasn't even around in the camp when the Eirev Rav started stirring everything up. Where was he ? Camping at the foot of Har Sinai - waiting for his rebbe, Moshe Rabbeinu.

The passuk refers to Yehoshua as a "youth". The Ramban points out that Yehoshua was 56 years old at this point - hardly a young'un. Why does the Torah paint him with the designation "youth" ? Says the Ramban, because he was serving or squiring for Moshe Rabbeinu. Whenever there is a master and one who is attending the master - the attendant is referred to as a youth. This is probably because to attend a master and to learn from him - one has to remain, like a youth, a perpetual student.

The young are students of everything because they know they have not the experience nor the wisdom to forge out on their own. The day they stop learning, or more accurately, the day they cease placing themselves under their teacher's mastery, is they day they 'grow up'.

Yehoshua eventually grew up - he grew to lead the entire Jewish nation! But it wasn't until being a student, a 'youth', was no longer an option.

How can we handle the trials and nisyonos of life ? Well, if we have the good fortune of being a member of categories one or two we are already a step ahead. For those that are left - we must follow the example of Yehoshua. "עשה לך רב" as the mishna in Avos states - but more importantly - "עשה עצמך כתלמיד" .

Hatzlacha !

Pomegranets and Bells

We find in the Gemara ( Zevachim 88b ) that the meil was suppossed to atone to Lashon Hara spoken in public. This is derived from the fact that the meil had bells and they would make noise - let the garment that makes noise come and atone for a sin that is trangressed with noise.

So why do we need the pomegranets ?

Lashon Hara is any statement that would make you think negatively of another Jew. We know that the positive sound of the bells would somehow cancel out the negative sound of the slander. The pomegranets were there to prevent it in the first place. The gemara teaches that even the most simple of Jews is filled with merits like a pomegranet [is filled with seeds]. If we were to internalize this - we would never say anything negative about our fellow Jews ! So even though the meil had the ability to cancel out the bad sounds with good ones - it was also there to remind us not to say them at all !

For (Hashem's) Honor and Splendor

"ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת"
[שמות כח:ב]
"And you shall make holy garments for Aharon, your brother, for honor and splendor" [Shemos 28:2]

The gemara in zevachim (88b) points out that the garments of the Kohein Gadol would actually atone for various transgressions that the Jewish people commited. How does Aharon's wearing of a garment atone for the sins of the people ? Particularly such glamorous garments - how do we know that Aharon was able to focus on this secondary motive of atonement - perhaps he was occupied with the Honor and Splendor bit ?
We see in the passuk Aharon's name is written in it's shortened form - to teach us that he saw himself in the diminutive. Regardless of the honor and splendor heaped upon him - he redirected it to where it belonged - to Hashem.

But Can I get There From Here ?

There were four principle vessels of divine service in the mishkan. The Aron Hakodesh, Shulchan, Mizbeach ( Hazahav ) and the Menorah.

There is a curious attribute that three of these shared.

Poles.

Since the Jews were wandering through the desert, it would make sense that there would be a system of manuvering these precious articles from place to place. This system was having rings set into the sides of the vessels and having poles or staves threaded through the rings. In this way they served as handles. But there are two things to notice about these 'handles'. With regard to the Aron Hakodesh - we were commanded never to remove the poles. While the menorah had no poles at all.

What do these poles represent - what 'job' did they perform on the Aron which was so crucial it couldn't be neglected for a second - and so inconsequential so as not to serve on the Menorah at all ?

Poles or handles represent accesibility - if we can't reach something or grasp it in a particulary meaningful way - we look for a handle - a way for us to reach and grab hold of it.

Each one of these four vessels represented another facet of our service of G-d.
The Mizbeach represents our teffilah, the Shulchan, our physical prosperity. The Menorah represents wisdom. The Aron is actually the connection we have with Hashem. Three of these have handles because Hashem gives us the ability to use this 'crutch' to attain a measure of proficiency in these aspects.

The 'crutch' or handle for the mizbeach is suffering. When we suffer we are naturally drawn to G-d to pray for salvation. The handle for the shulchan is maaser. Hashem promises us that if we are properly disposed with our material possesions - He will give us all we need.

The Menorah has no handles. To attain torah wisdom there is no crutch and there are no shortcuts.

The Aron, however, not only has handles - but there is a prohibition against ever removing them. Hashem made sure that we have an everlasting connection with Him and is there to remind us about it through personal providence ( hashgacha pratis ) every day. This handle will never cease - representative of the fact that while we may not have wisdom or wealth - and we might not even know how to pray for it - our connection to Hashem as His people - is unwavering and strong.

Hatzlacha !

True Jewish Nobility

"ואל אצילי בני ישראל לא שלח ידו ויחזו את האלהים ויאכלו וישתו"
[שמות כד:יא]
"And regarding the nobility of Bnei Yisrael, Hashem did not send forth His hand, for they saw (a vision) of G-d and they ate and drank" [Shemos 24:11]

There is a machlokes amongst the commentators as to what was the impropriety committed by the "אצילים".

Rashi claims that they saw a vision of Hashem and subsequently treated the experience lightly by resuming their feasting. This is akin to Esav's belittling of the birthright - as it says - "...and he ate and he drank and he got up and he left, thus Esav spurned the birthright"[Bereshis 25:34]

The Kli Yakar opines that the fault lay in the אצילים's lack of understanding of their new, prophetic nature. After being graced with this vision - they should have realized that they were above ( however slightly ) the usual mode of human functioning, and that their need for physical sustenance was somewhat diminished. Similar to, but in a lower level than, Moshe Rabbeinu - who needed no physical nourishment for the forty days and nights he spent on Har Sinai.

Either way, these were Jews who were granted a measure of divine vision and did not rise to the occasion. What can we learn from their mistake ?

Whenever we have a spiritual awakening or an uplifting moment - we must realize that we are no longer the same people we were beforehand. However slightly, we have shifted the balance of prominence between our physical and spiritual sides.

We must be cognizant of our new status and do everything in our power to treat it with the dignity and gentle touch due to it.

Hatzlacha !

But Would You Say It To My Face ?

In the second of the Aseres HaDibros Hashem instructs us to " ... not have any foreign Gods before Him" [Shemos 20:3]

Simply put - you should not consider any foreign deity to be more worthy of worship than G-d.

While the simple meaning holds, the Ramban gleans from this particular phraseology an additional insight. We should never worship, or even consider another diety because - after all - we are in the constant presence of Hashem !

To make a mismatched comparison when all you have to compare is the memory of one item versus the other in the flesh ( pun intended ) - is excusable, maybe. But to botch up the choice between a living G-d and useless fake gods when the living one is right before you ?!?!

Unthinkable.

Hashem is not only prohibiting certain practices - He is also giving us the tools to see such false practices for what they are.

This is perhaps best expressed in the dictum "שיוויתי ד' לנגדי תמיד" "I have placed G-d before me always". When we realize that we are constantly in His presence - it's not an intimidating "big brother" thing. It's more of a constant reminder that we have the real thing.

Like a child who is toddeling will constantly look back at the parent - just to make sure that they are still watching.

Hatzlacha !

Sweetness is in the Eye of The Beholder

Following an incredible divine revelation at the Yam Suf - the Jewish people journey for three days without water. They finally come upon an oasis, but - as its name "Marrah" suggests - the water is too bitter to be drunk. The people cry to Moshe who in turn cries out to Hashem. Upon His instructions a tree is tossed into the water, rendering it drinkable.

Huh ?!

Certainly there is more going on here. And there is.

Chazal teach us that the three days were not actually bereft of water, but of Torah - which is compared to water. The people were punished because they allowed their lofty spiritual status to fade - instead of nurturing it with Torah thoughts. This, however, doesn't explain the bitter waters. If the issue was that the people didn't engage in Torah study - then Hashem should have withheld water (the physical representation thereof ) from them entirely until they repented - why give them water but make it too bitter to be of any use ?

To answer this - let us ask another question ( that's so Jewish ! ). We have learnt that G-d deals with man in an infallibly fair fashion. How, then, do we explain the following measure of divine interaction :
"אם תעזבני יום - יומיים אעזבך"
"If you depart from me for a day, I will be distant from you for two."
The %100 inflation seems a little steep, doesn't it ?

The answer lies in the exact fairness of it. Hashem says that if man decides to walk a day's journey away from Him ( figuratively speaking ) - He will journey a day's worth in the opposite direction - exactly mirroring the action ! The result, however, is a two day distance gap that must be closed before man regains his place with G-d ( so as to speak ). We see, therefore, that when we choose other pursuits over our spiritual ones it isn't just a matter of deciding to come back - we must close the gap that we created.

This is why the water was bitter - the Torah that Bnei Yisrael ignored for three days was bitter. They had taken a three day break from it and couldn't just expect it to be laying there, ignored and disgraced until they had the good sense to pick it up.

This is also why they made amends with the tossing of the tree. The Kli Yakar explains that one opinion has it that it was actually a bitter tree, an olive tree. This tree has symbolized in the past ( the olive branch that the dove returns to Noach after its experimental flight from the ark ) that we would rather taste bitterness from the hand of G-d than sweetness from the hand of man. The major part of our penance to Hashem was demonstrating that we now recognize the importance of Torah and of the divine connection it affords us. This enabled us to "bridge the gap" and, once again, enjoy the sweetness of Torah.

May we all merit to 'Tap into Torah' on a regular basis - not just for the sweetness it provides us - but for the service of G-d which we perform by learning his wisdom. May our steadfastness never waiver, but if it does - may our subsequent "gap" be bridged speedily and quickly, amen.

Hatzlacha !

Is the cup half empty or what ?

The difference between the world view of Moshe and Pharaoh can be summed up in the following passuk:
"ראו כי רע נגד פניכם"
"... behold an evil star greets you" [Shemos 10:10]

Pharaoh feels that the Israelites would be foolish to leave, for there is an evil star that rises against them in the desert, a star that signifies bloodshed. Why isn't Moshe worried about the star ? Why does Pharaoh place so much trust in his astrology ?

Despite having his kingdom and country turned upside down by several plagues - some of them too supernatural to contemplate - Pharaoh still thinks that he has the right idea abut how the world runs. He's not all that far off - the evil star does foretell bloodshed. This is where Pharaoh gets caught. He is convinced that if there is an omen of bloodshed that it means that his enemies will suffer.

Moshe isn't worried about the star because he knows the larger truth. Yes - there is an omen for bloodshed - but that won't interfere with Hashem's plan ! Who do you think put the blood star up there in the first place ?! In fact, Hashem does neatly deviate the bloodshed from the Jews to the blood of bris milah.

Pharaoh says to Moshe - the laws of nature are immutable - even your G-d won't save you now ! Moshe calmly responds - even when it seems as if the laws of nature are ranged against us, and even if G-d won't alter the laws outright - Hashem is never bound by those laws.

Every day day the opportunity to choose between Moshe's philosophy and Pharaoh's presents itself. When something doesn't go our way - do we consider it just an unfortunate incident ? A star that just happened to rise against us ? Or can we achieve a slice of Moshe rabbeinu's emunah ? We might not know why it happened but it is certainly all for the grandest master plan there is.

Hatzlacha !

What's Your Destiny ?

Hashem tells Moshe that despite having several names ( Avigdor, Avi Socho ... ) He will only refer to him by the name that the daughter of Pharaoh gave him. The medrash comments on the resulting lesson of the awesome power of gemillus chasadim. Because of her mesirus nefesh, Bisya bas Pharaoh merited to name Moshe Rabbeinu.

But why does a name mean so much ? "A rose by any other name would still have thorns ..." or something, right ?

If Moshe's name is really "Drew" - because he was drawn from the water then, as the Kli Yakar points out, the proper grammar conjugation of Moshe should be 'Mashui'. But it isn't. Moshe's name actually reflects his destiny - which is why Hashem was so upset at him for refusing to accept his role as the harbinger of redemption - Moshe means the drawer or 'One who draws' because he was destined draw the people out of mitzrayim.

And all this was made possible by the courageous acts of Bas Pharaoh. She went down to the Nile to toivel, having been disgusted by the idolatry that was redolent in her father's house. She saw a Jewish child, and under sure pain of death, raised him as her own! For this act of chessed and bravery she is given a glimmer of ruach hakodesh that names Moshe Rabbeinu - who in turn now possesses a destiny to free the entire nation !

In this light we must reflect - what important decisions have come our way ? How did we fare ? Maybe, just maybe, we will have the opportunity to be in the right place - propelled by our desire to do the right thing - and set up an event cascade that will result in the final redemption, bimhayra beyameinu, amen.

Hatzlacha !

In The Best Of Times and The Other Times ...

When making the grand impression on Moshe, Hashem chooses a nondescript thorny shrub to appear out of. Couldn't He have chosen a more stately botanical entity ?

Rashi tells us that no, He couldn't have - because this was Hashem's way of showing us that He also participates in our sorrows. Simply put, this means that when His people are being enslaved Hashem will not flaunt honor and majesty, but rather, make do with something more humble.

The Kli Yakar, however, suggests two explanations that are very far from this one.

What Rashi may possibly be hinting at is the desire of Hashem to convey information about this current crisis to Moshe. The thorny shrub actually symbolizes Pharaoh and the Egyptians and the fact that it wasn't consumed is indicative of the staying power Hashem will grant the Egyptians to withstand all ten plagues !

Alternatively, the thorns represent the discord found amongst the Jewish nation ( as was evidenced by the incident with Dosson and Aviram that sent Moshe fleeing Egypt in the first place ) and the crackling of the fire is meant to represent the subtle whisperings of lashon hara !

What message is Hashem giving Moshe ? What about hope ? What about believing in the people he is going to be sent to redeem ?

Possibly this is the most important lesson to absorb. Especially for an up and coming leader of the Jewish people.

There are always troubles. The national destiny of the "chosen" people is one that is marked out for suffering. But that shouldn't convince us that there is no G-d, chas veshalom. The opposite is true. This revelation at the burning bush is instructive for just that reason. It is precisely when we are outnumbered, bruised and (seemingly) hopelessly enslaved that Hashem's hand in the world is felt the most. You see, any other nation wouldn't survive this kind of treatment - they would just turn over and die. But the Jews, Hashem's people, live on - this is the greatest revelation of our G-d.

This is also the message Hashem seeks to impart to Moshe when they speak. "I will be with them in all their troubles" says Hashem.

And what of the people ? Why appear in a bush crackling with the fires of lashon hara ? Because this too is a powerful testimony, not just to Hashem but also to His people.

The story is told of a man who turned to bitterness by his horrific experiences in the holocaust. He remarked by way of explanation, that he saw, in the camps, a man who charged half a slice of bread for use of his smuggled siddur. When he saw such contention and selfishness, the bitter man just turned off. What he didn't focus on, however, was the line of people who would sacrifice their bread for the opportunity nonetheless. It is specifically through our small-mindedness and contentiousness that our nobility shines through. Not in the display of these negative traits - but in the strength of character that is displayed in rising above them.

Let us learn from this example. Let us, when faced with adversity, struggle to see Hashem's hand - specifically in our troubles. And let us be shining examples - not of the fires of slander and negativity - but of the shrub that continues to exist and thrive despite being beset by this plague.

Hatzlacha !

Do I Count ?

A rather radical transition takes place for the Jews in this week's parasha. They go from royal kin to a rather low caste in Egyptian society.

Both Yaakov and Yosef foresee this downshift and prepare for it in their own ways.

Yaakov, before going down to Mitzrayim, sacrifices "zevachim" in Beer Sheva [see Bereshis 46:1]. And Yosef, on his deathbed, commands his children with the following haunting message.

" .... V'E-Lokim Pakod Yifkod Eschem ...." [Bereshis 50:24]

Literaly, "Hashem will surely remember you ...". But the word "Pakod" isn't just remeber - that would be "zachor". The word "pakod" means remembering enough to count. It's as if Yosef is telling the Jews that they will not only be the subject of divine nostalgia, so to speak, they will actually currently matter to Hashem.

This is Yosef's command to the Yidden descending into galus and this is the heralding cry we still need to march to. The much spoken about "Jewish Continuity" isn't an issue of whether future generations will be Jews. Yosef Hatzaddik taught us that in reality, the issue is whether we are Jews. If we live our lives so our children can be Jewish we are actually showing our kids that we are "setting them up" into a system. But, if we live life as Jews because we believe that we count as Jews then our children will, be'ezras Hashem, be filled with same strong self identity as Yidden as we are.

Hatzlacha !

Wagons Of Righteousness

When the brothers come back to Yaakov with news of Yosef's continued existence and success in Egypt - Yaakov is unwilling to believe them. Only once he sees the "wagons" that Yosef sent along for the journey does Yaakov's spirit return.

What was it about the wagons and what, exactly, didn't Yaakov believe ?

The question is discussed by many authorities. Most agree that Yaakov had no trouble believing that Yosef was alive. What he doubted was the quality of his life - was Yosef spiritually intact or had he lost much of the stature he had held in Yaakov's house. Twenty two years in the hedonistic, idolatrous culture of Egypt could certainly do that to you.

The Kli Yakar suggests ( based on the Medrash ) that the wagons were an allusion to the last mitzva that they had learnt about together, the Calf of the Severed Head ( עגלה ערופה ). The wagons symbolized this by indicating that Yosef observed the commandment to escort his guests - a commandment that is derived from the statements required of the beis din in the case of the Calf of the Severed Head.

Rav Zev Leff discusses the implication of the wagons as a vehicle for decending to Egypt. By Yosef sending enough wagon space to transport Yaakov and all his possessions - Yosef is hinting that he knows that the key to maintaining high spiritual standards is to insulate yourself against the outside world with your own 'daled amos' of yiddishkeit. And if need be, transport them with you, wherever you go.

I would like to offer my own humble suggestion. Self Identity. As the Viceroy to the emperor - Yosef would be completely within his rights in sending whatever inferior transportation to pick up his father and maintaining the best for himself - after all - he has the honor of a throne to uphold. As viceroy - that logic is sound. As a Jew - he has an obligation to his fellow Jews and certainly his father. By sending the very best wagons he had - and making due with less in the meantime - Yosef demonstrates that he has not forgotten who he is. A Jew. With the responsibilities incumbent therein.

So when life finds us in our own little 'Egypt', when we have to live with our public face forward - we must never see that face when we look in the mirror. To ourselves, we must always be our true selves, a Yid.

Hatzlacha !

Lights, Camera ... More Lights !

As we light our menorahs and gaze beyond the lights into the darkness outside ... remember - that only takes one little candle to dispel the darkness.

But in order to work it has to be real. A picture of a candle just won't do it. A fantastic sculpture with perfect likeness and coloring - also won't get the job done. It has to be real.

For our Torah learning to give 'light' and meaning to our whole day - it has to be real. Borne of a true desire to serve Hashem by connecting to his words. But if we can manage this little slice of 'lishma' - it can make a major difference. Like the difference between a walk in the dark and a walk with a lighted candle.

May we all be zocheh to illuminate our days (and nights) with the words of the Holy Torah and may our dedication to this lofty goal hasten the geulah sheleimah, amen.

Hatzlacha !

Ruling : A How To Guide

The Torah describes the episode of Yehuda and Tamar as an interlude between the selling of Yosef and the events that would bring about his ultimate redemption from slavery.

Rashi, quoting the Medrash, teaches us that Yehuda was effectively exiled for failing to suggest that Yosef should be returned to their father unharmed. It was during this exile that the events with his sons and Tamar transpired. Following this incident, we can see that Yehuda is once again accepted into his brothers' midst. He even rises back to his position of leadership – as we see when he is appointed responsible for Binyamin in the second Egypt expedition (to barter for grain during the famine).

What did Yehuda learn – or what atonement did he perform – through his misadventures with Tamar ?

When Tamar seduces Yehuda, she takes from him three items as collateral – against his promise of payment. His staff, signet ring and cloak. Taken at face value, these are items of both practical and personal value to Yehuda and he would be sure to redeem them with his promised payment. On a deeper level, points out the Kli Yakar, these are highly symbolic items – and the key to Yehuda's personal redemption and rehabilitation.

The signet ring represents the bris that Hashem has signed into Yehuda's flesh (and every Jewish male since). Hashem is telling Yehuda – through Tamar – that if you will follow your desires you will be giving up or reneging on your covenant with Him. The staff is the scepter of kingship. Certainly, a king cannot be subject to his whims – how can he rule others when he can't even rule himself. Finally, Yehuda is persuaded to give up his cloak – the tzitzis – the symbol of the mantle of mitzvos that we willingly accept upon ourselves. You cannot dedicate your actions to God and to your desires.

When Yehuda charges Tamar with infidelity she merely hands over the items and requests that he realize what he is about to do. Yehuda then has a choice – to remain seemingly oblivious to Tamar's plight and his own level of involvement, or to acknowledge his responsibility for the actions that he committed. With heroic determination, Yehuda rises to the challenge – effectively reclaiming his charge over himself, his actions and - later - his brothers, as well.

Certainly we can all be inspired by Yehuda's personal redemption to assume a more active charge of whichever aspect in our lives may need a firmer grip and surer hand.

Hatzlacha !!

On Enemies and Friends

When Yaakov Avinu is faced with his marauding brother and his 400 troops, he pleads with Hashem for assistance. The wording of his tefilla, however, gives us a fantastic insight into how Yaakov perceived the danger.
"הצילני נא מיד אחי, מיד עשו" "Save me please, from my brother, from Esav"
[Bereshis 32:12]
The straight understanding – as explained by Rashi [ad loc.] – tells us that Yaakov is mentioning the exceptional cruelty with which Esav is pursuing him. Not only is he employing his famed 'Esav' qualities by hunting them down with intent to kill – he is also ignoring their brotherly status, a double wrong.

Homiletically, however, the seforim kedoshim explain that what Yaakov is doing in the prayer is enumerating the possible outcomes and davening for salvation from each one. Possibility one – Esav catches up to them and acts out his 'Esav-ness', i.e. kills them – an undesirable outcome. Possibility two – Esav catches them and does not want to harm them at all ! Rather, he wants to rekindle his brotherliness with Yaakov. By mentioning this in his tefilla, Yaakov is teaching us that this is an equally undesirable outcome !

When it comes to the physical well being of his family – he is concerned lest Esav attempt to harm him. When it comes to their spiritual wellbeing, however, Yaakov Avinu is more afraid of Esav's friendly overtures.

A friend is a person whom you trust implicitly to look out for what's best for you. A real friend will do just that – with one major caveat - his assistance and caring will be colored by his own opinion. A simple friend would make sure that you had what you needed. A righteous friend might look out for your neshama. A wicked friend, however, will try to get you to join in his corruption. This isn't malicious – on the contrary – he is trying to perform in a friendly manner and 'hook you up' with whatever evil he is currently involved in ! The results for you are, understandably, disastrous.

Having an enemy is dangerous because it means that someone wants to do harm to you and yours. Having a friend like an Esav can be just as bad. When Yaakov Avinu begs for salvation from this confrontation – he is clearly begging against both of these outcomes.

Hatzlacha !!

Truth ? Maybe. Emes ? Definitely !

When we see Yaakov Avinu, paragon of truth, deliberately obscure this truth in order to receive the berachos from is father we may have been a bit confused. However, when we find that the same Yaakov takes steps to insure that the sheep born into Lavan's flock will end up in his (Yaakov's) pocket we know our confusion is well justified !

In other words, why does Yaakov, who is the patriarch that served Hashem by perfecting his dedication to Emes, seem to dabble a bit heavily in truth's evil twin, trickery ?!

When Esav claims that Yaakov had used subterfuge to secure the birthright the Torah uses the term "מרמה", trickery. The Targum ( translation and running commentary to the Torah written by Onkelos, a contemporary of the authors of the mishna ) however, translates the word as "בחכמאה" namely, in a wise way. When Lavan does a deed of trickery the Torah uses the same term to describe his activities ( "למה רימיתני" ). There, though, the Targum happily condemns Lavan's actions with the term of "שקרת בי" - you've lied to me.

Based on this discrepancy, Rav Yerucham Schwab ( as quoted in the Maayan Beis Hashoeva ) postulates that there is a big difference between the seeming half truths of Yaakov and the sins by omission of Lavan. While Yaakov's actions seem to deviate from the literal truth - they are actually directed towards a higher, broader Emes. When he takes the brachos under disguise, Yaakov is - in fact - only taking what is rightfully his - after all, he bought the birthright ! When Yaakov manipulates the birthing sheep to produce ones with the markings he requires - it's only because Lavan is trying to cheat him out of twenty years worth of paychecks !

Sometimes the path to the straight truth has a few curves. Just like a steep mountain trail - it can twist and turn so much that you might find yourself moving in a direction that is the complete opposite of the one you are supposed to be going. If you stick to the trail, however - you will find that it curves back towards your objective. Yaakov, who served Hashem by a dedication to the ultimate, higher goal of Emes - was well versed in negotiating these curves to arrive at the loftier goal of real truth.

Hatzlacha !

To Each Their Own Struggle

Yitzchak Avinu and Rivka Imeinu remain childless for the first twenty years of their marriage. Undoubtedly, they both davened pretty hard for the blessing of a child. The passuk explicitly points out that Hashem answered Yitzchak Avinu's teffila and granted them children. [ see Bereishis 25:21]

What about Rivka Imeinu's teffilos ?

The gemara [yevamos 64a - quoted by Rashi ad loc.] explains that the prayers of a tzaddik who is also the son of a tzaddik are greater than the prayers of a tzaddik whose father was wicked. Rivka's father, Besuel, was wicked, while Avraham - Yitzchak's father - was righteous.

But why should that be the case ? Doesn't the gemara teach us that a sincere Baal Teshuva is possessed of such a high level of holiness that even a completely righteous individual may not stand in his place ? The teffilos of a tzaddik ben rasha should be higher !

It's true, that the tzaddik ben rasha has made great strides in his personal development. The road from the household of sin to the halls of righteousness is certainly long and arduous. But that's just it - it's arduous - but also obvious. While the baal teshuva guards himself against relapse - the tzaddik ben tzaddik must guard himself from an even deadlier foe - complacency.

How easy would it have been for the son of the greatest righteous man of the generation to simply content himself with living in his father's household and being "just a good boy" ? How many FFB's are just happy with status quo ?

Yitzchak Avinu wasn't.

He was a sincere tzaddik in his own right. And having risen up, despite the most powerful yetzer hara of stagnation and complacency, certainly accounts for why his teffilos carried special merit.

And us ?

We must ask ourselves - are we also fighting complacency and the lethargy to resign ourselves to our religious status quo ? Could we fight harder ?

Our Finest Hour

The Torah goes to great length to record the story of Eliezer, servant of Avraham Avinu, who was sent to find a wife for Yitzchak Avinu. On his journey, Eliezer is the recipient of much divine assistance, including a complex conditional test that he planned to give the prospective bride, which is miraculously passed. And when Eliezer finally secures the bride, Rivka Imeinu, he describes these miracles to Rivka's family in great detail.

And the Torah records them both. The narrative itself and Eliezer's retelling in Lavan's house. Why ? Surely Hashem isn't getting paid by the word ?!

The Medrash Rabba ( Bereishis 60:8 ) explains that the even the (seemingly) mundane tales of the servants of the Avos ( Patriarchs ) are more beloved by G-d than the Torah learned by their descendants. In other words, the holiness of the Avos had permeated to the extent that even their servants' mundane tasks were on a higher spiritual level than the dedicated holy tasks of their descendants.

I would like to offer a slightly different take on the wording of the Medrash. It is specifically the description of the tasks of servants that Hashem loves. This is because when we perform lofty spiritual deeds we may feel ourselves to be VIP's on a spiritual scale. The yetzer hara can easily sneak in to our motivations and inject haughtiness and pride into them.

When we are servants however, there is no place for haughtiness and pride - and our actions are purer. Even our mundane actions, when viewed as the fulfillment of the will of our Master, take on an aura of spirituality that is unparalleled.

Let us examine our actions and attempt to do one thing a day - holy or mundane - with the intention that we are just simple servants of Hashem - dedicated to Him completely and hanging upon His word.

Hatzlacha !

The Mark of A True Tzaddekes

When Eliezer goes to the well to find a wife for Yitzchak, he sets a condition for himself. "If the girl tells me that she will give both my camels and I to drink - then she is the one for my master, Yitzchak."

(Additionally, there was another condition set by Avraham Avinu, however. She must be descended from his family.)

So Eliezer goes to the well and sees Rivka - she passes the "drinking" test and offers to draw water for Eliezer's camels too. And then the passuk describes that Eliezer stands waiting with baited breath. What, is he waiting for her to describe her family now, to fulfill Avraham's condition? No, because we learn that her lineage was 'proven' when the water rose up to her.

So what's he waiting for?? She's proven herself on all counts, right ? Wrong.

It was the actual drawing of the water that was a final condition. Once Rivka had promised Eliezer that she would draw water for his camels ( quite the promise ! ) Eliezer just had to wait to see if she would follow through. Anyone can make large and grand gestures of chessed - the mark of a true tzaddekes is the follow through.

And thus, as soon as Rivka is done drawing, Eliezer gives her the jewelry and thanks Hashem for guiding his mission to fulfillment.


Hatzlacha !

What Are Friends For ?

"And Hashem appeared to Avraham on the plains of Mamre ... "

Rashi points out that Mamre had the unique zechus to host this revelation because he gave Avraham good advice regarding the bris milah. Prompting the inevitable question - why would Avraham Avinu, who had tracked across continents following the word of G-d, need someone else's advice regarding a commandment ? Hashem said to do it - so he will. period.

Many answers have been given to this classic question. An approach that we can all learn from, however, postulates as follows.

Avraham was meant to view the bris as a test. He would have to find some struggle to overcome and perform this mitzva. A struggle that Avraham was well versed in winning was the struggle against popular opinion. He is called "Ivri" ( lit. "the Hebrew" but figuratively "the one from across the river" ) Avraham stood against an entire polytheistic culture and proclaimed the belief in one G-d - even to the pain of death !

It was this struggle that Avraham thought he had to overcome - to perform what would be taken as self mutilation is certainly different - and to do it for the sake of Hashem's mitzva would be a making a real stand against the pagan world. But only if they knew about it. So Avraham contacted his old war buddies ( see war on the four kings ) and told him what he would do.

Mamre is the only one that saw that Avraham's approach was wrong. For this mitzva - a bris - a covenant - a personal sealing of an almost intimate relationship - no public stand was needed - and that's why Mamre suggested he should go through with it.

Hashem must have agreed with Mamre's reasoning - that's why he revealed Himself to Avraham in Mamre's plains.

And what can we learn from this ? There is a time for making a public stand and there is a time for quiet personal conviction. Sometimes we need an outside perspective to clue us in to which is which. Our job is to seek out and maintain friends that will help us in this lofty mission called life.

Hatzlacha !

Why Not ?

When Avram Avinu successfully defeats the armies of the four kings and rescues his nephew Lot, he also rescues much material wealth that had belonged to S'dom. When the king of S'dom invites Avram Avinu to 'help himself' to the spoils Avram Avinu declines rather forcefully, saying that he shall not take even " ... a string or a shoelace ..." from the spoils.

Why not ?

We find that Hashem had promised Avram Avinu great wealth. Wouldn't it seem like Avram Avinu is rejecting Hashem's gift by turning down the king of S'dom ? Moreover, Avram Avinu does accept gifts of substantial wealth from Pharoah and Avimelech, two kings who are no more saints than the king of S'dom.

The key to unlocking this mystery lies in a mishna in Pirkei Avos and an idea presented by Rav Eliyahu Dessler, zatzal.

The Mishna, in the fifth chapter of maseches Avos, gives us an uncommon insight into human character and it's perversion by the people of S'dom. It states; "He who says what's mine is mine and what's yours is yours - is of medium character ( neither righteous nor wicked ) and some say his is the character displayed by the people of S'dom." The simple understanding is of someone who respects other people's property ( and is thusly not wicked ) but has not progressed to the level of righteousness where he sees his own property simply as a means to help others. Beneath that, however, is an understanding of human nature. All people are either givers or takers, says Rav Dessler, and more frequently, combinations of the two. In S'dom - they were strictly takers. They had town ordinances that prevented acts hospitality - because it was antithetical to their philosophy - which was to take. That's why the people of S'dom were so obsessed with ownership - what's mine is mine and what's yours is not yet mine ( otherwise known as yours ).

But possession is not the only way to "take". Sometimes I can actually give but still be taking. If I give you an item but constantly remind you of my largess and use it as a bargaining chip ( "well since I've given you such and such - you should definitely sell your product to me at a discount" etc. etc. ) I have, in fact taken from you and not given to you.

This is why Avram Avinu does not take money from the king of S'dom. If the king of S'dom were giving it outright it would be one thing - but he isn't. He is attempting a classic S'dom move - to gain fame and influence by being known as 'The man who gave Avram Avinu his start'. It is for this reason that Avram Avinu refuses him - True, Hashem promised Avram Avinu great wealth - but Hashem gives and his messengers would do the same.

How do we measure up in our personal interactions ? Are we worthy of being descendants of Avram Avinu ? Or are we, sadly, echoing the philosophies of S'dom ?

Have a great Shabbos ! And Hatzlacha !

Adrift In Our Very Own Ark

In order to determine if the waters of the flood had sufficiently receded, Noach sends an ambassador out into the world - the dove. When the dove returns with the olive branch - Noach knows it is safe to venture outside.

There are several unexplained points.
1. Even after Noach receives this information he patiently waits for Hashem to release him from the ark and give him permission to leave. So why send the dove ? What would sending the dove accomplish ?
2. Where did the dove get the olive branch ? Weren't the trees destroyed along with the people ?
3. The Ramban, quoting the medrash, actually says that the olive branch came from Gan Eden. According to this medrash - how would this signify dry land to Noach (which was the entire reason the dove was sent out to begin with) ?!?

What was Noach doing in the ark for a year ? Feeding the animals ! Why would Hashem put Noach through all that hard work just to save him from the flood - couldn't he just have sat back on a deck chair and watched the waves ? No ! The time spent in the ark was a personal rehabilitation for Noach - he had to dedicate his time to others to become worthy of being saved.

So how worthy is worthy ? ( i.e. when was Noach's rehabilitation sufficient ? ) When he managed to reverse the process that brought on the flood to begin with.

The generation that was condemned by the flood had "...destroyed the ways of all flesh upon the earth."[Bereshis 6:12] Even the animals were immoral because of the pervasive influence of the corrupt society. In order for Hashem to know that Noach had managed to earn his salvation - he had to influence the animals on the ark to a high level of holiness - the opposite of corruption.

So the purpose of sending out the dove wasn't only to see if the waters had receded - it was to see the reactions and interactions of this bird, that had been positively influenced by Noach for a year, with the new world. When the dove returns with the olive branch, Noach knows that he has been successful in his personal redemption - for no corrupt animal would have returned with a bitter branch that signifies trust in Hashem ( see Rashi Bereishis 8:11 ). And the medrash that says the branch was from Gan Eden is emphasizing how powerful Noach's reformation was - that it reached the levels of perfection in service of Hashem that are only associated with Gan Eden.

And what lesson remains for us ? Every day there people that we influence ( friends, family, etc. ) just by being around them. Are we contributing to their levels of holiness - or chas veshalom, the opposite ? Let us take inspiration from Noach and set to work - not only on our own spiritual achievements, but on the achievements that we can inspire in others.

Hatzlacha !

The Arava : Sins or Supplications

The day of "Great Hoshanna" is almost upon us. If we notice, the major player of the day is not the beautiful esrog ( compared to a scholar filled with torah and good deeds ) or even the strong Lulav ( compared to a scholar who has, at least, Torah study to his credit ) rather, the plain arava – with no merit and no redeeming factors ( it has no fragrance – to indicate good deeds, nor does it produce sweet/or any fruit – to indicate Torah study ).

Why the arava ? Let us offer a few suggestions.

Firstly, the sifrei mussar speak about the Arava's symbolic meaning ( of a Jew with no merits ) as being apropos for us. In the final calculation can we really stand before G-d and declare that we have righteous actions to our credit ? On Hoshanna Rabba - the day that the final notes are being made in our judgment for the year to come – we come before G-d with humility and declare ourselves aravos, and pray mercy and salvation from Hashem. Not because we deserve it but because He is the great redeemer. " ! אנא ד' הושיעה נא "

Secondly, the Sefer Toda'ah quotes the idea of our sages, that the arba'a minim are also compared to parts of our body. The arava is meant to compare to lips. It is extremely fitting, then, that we take the species that resembles our mouth and use it to offer our prayers to Hashem on this awesome day. This is why the Ushpizin guest of this day is Dovid Hamelech – the composer of praises and supplications ( that we use our mouth to say ) to G-d.

Thirdly, the art of prayer is compared to water in the passuk "שפכי כמים לבך נוכח פני ד" "Pour out your heart like water, in the presence of Hashem". While all four minim need water to survive, the arava is particularly in need of water. It often grows on river banks to be near a water source. It is the first to dry out when kept out of water. On this important day – we don't want to just pray – we want to epitomize prayer with all of our actions.

Lastly, there are the letters that spell out the word arava ( ערבה ). They could easily be rearranged to spell out aveira ( עברה ). So why do we approach G-d with our sins in hand ? Because it's much better than hiding them behind our back. We know that we are imperfect and when we daven we are beseeching the almighty for mercy and salvation – not justice. At the conclusion of the Hoshannos we actually beat the arava bundle on the ground – signifying our rejection of our aveiros. The letters of aveira ( עבירה ) can also be rearranged – to form the word areiva ( עריבה ) ( pleasant or good ). So how do aveiros become pleasing before G-d ? Through this process of acknowledging them, taking them by the hand ( so as to speak ) and giving 'em a good couple of thwaks on the ground.

May we all be zocheh to own up to our shortcomings, stand before Hashem in pleading supplication and merit having a "gut kvittel", a good note, entered into the book of tzaddikim in our name. Amen.

Our Full Attention

After 40 days of introspection, after an intense two day proclamation of Hashem's sovereignty, after a week's worth of personal self betterment and sincere desire to return, and after an entire day of fasting and praying for the atonement - the cleansing from our past misdeeds - what is the next step in our personal journey ?

Naturally, if we used our time properly and achieved a measure of success in our Elul and Tishrei-so-far, then the real question on our minds is - how do we protect all that we've gained ? How do we prevent the heightened sensitivity to all things holy from dropping beneath the radar into a physicality-induced stupor ? How can we safeguard the "New Me" who is more concerned with my fellow man from slipping into a cynic who is only out for themselves ?

The answer is, of course, Sukkos - but how ?

Well, before our crash course in self betterment, there was plenty of mental energy being focused on our desires, wants and schemes. It is a given that these can prevent one from serving G-d properly. Even once we have emerged, a better person, we have still not directed these energies for good - we have simply denied them their evil application. Enter Sukkos, a holiday that is so filled with mitzvos that it can ( and does ! ) demand our entire attention. We have completed the "סור מרע" and now we are embarking on the "עשה טוב". This is the final part of our reformation - investing in our relationship with Hashem our full attention.

B'Hatzlacha !

The Way We Were

"השיבנו ד' אליך ונשובה חדש ימינו כקדם"
"Return us, Hashem, to you - and we will return, renew our days like they were before"

The greatest miracle of teshuva is a return to the innocent state of pre-sin.

When we do something wrong - we may say we're sorry - we may even mean it - but, generally speaking, we can never become the person we were before the wrongdoing.

Enter the eternal kindness of the Creator. Teshuva is a cooperative venture. When we successfully complete our part ( regret, viduy and acceptance for the future ) Hashem's part begins. In His kindness he really does recreate us into a person - who is startlingly similar to the one we were - with one major difference. The sin is not part of their personal history.

"השיבנו ד' אליך ונשובה חדש ימינו כקדם"
"Return us, Hashem, to you - and we will return, renew our days like they were before"

Gmar Chasima Tova Lekol Klal Yisrael, amen.

Just Our Luck

While it is a matter of great discussion exactly where (or to whom) we sacrifice the Se'ir L'Azazel - the sacrificial scapegoat - all agree that it's fate must be chosen by lottery, or luck.

The Sefer Akeida shows us, through this, yet another facet of Hashem's tremendous kindness towards us.

We know that we must do teshuva for our misdeeds because they are barriers between us and our Father In Heaven. But what about things that we never knew were wrong ? They still create barriers and distance ourselves from the divine connection we wish to have - how can we atone for those sins - we never consciously chose to transgress by doing them ?! It was just our rotten luck that we were never exposed to the right way of doing things !

This is precisely why, says the Akeida, we have to have at least one korban chosen by lottery - or luck. This is to atone for - and remove any barriers created by - any misdeeds that we may have done, without knowing, just by our sheer, ill fated, luck.

And what about nowadays - when we no longer bring this sacrifice ?

We must seize this meaning and concentrate on it - when we mention the Se'ir L'Azazel in Yom Kippur's Mussaf.

Gmar Chasima Tova Lechol Klal Yisrael !

Why Apples ?

Well ...

1. In kabballa, the scent of an apple orchard is said to resemble the smell of Gan Eden. ( see Rashi in Bereshis 27:27 ) therefor - we dip an apple in honey to symbolize our desire to see Hashem's kingdom declared ( as is the focus of the entire Rosh HaShana davening ) and the "scent" of Gan Eden permeate the world.
2. The apple is a traditionally sweet fruit and we dip an already sweet fruit into honey ( which is even sweeter ) to show that we are hoping for a really sweet year. Additionally, the idea of sweetening something is not just a culinary preference - rather - it refers to injecting doses of mercy into Hashem's otherwise strict judgment of us. By sweetening the year we are actually hoping to be judged favorably.
3. Shlomo Hamelech compares the Jewish people to an apple tree [Shir HaShirim 2]. The Medrash Rabba states that the apple fruit matures before the leaves on the tree can sufficiently protect it - similarly - so did bnei yisrael say "Naaseh" ( we will do the mitzvos ) before "Nishma" ( we will hear what they are ). So the apple is symbolic of our wholehearted desire to serve Hashem completely - with no reservations or conditions.

May we ( and all klal yisrael ) be zocheh to a sweet year, a year of bracha and hatzlacha - a year where we truly bring to frui(t)tion all of the symbolism of Rosh Hashana night.

Echoes of Return

The Ohr Hachaim Hakadosh details for us two paths to Teshuva - each one bearing evidence of the supreme kindness that Hashem has does for us when He accepts our teshuva.

The first - Teshuva through suffering.

If we are 'afflicted' with any form of suffering ( ranging from a minor inconvenience - like not having any change for a parking meter - to serious wrath-of-G-d type stuff ) it's our cue to stand up and say "I have sinned - please return me to you, Hashem". We may be convinced that our 'sorry' isn't worth much - after all G-d did have to force it out of us - not so, says the Ohr Hachaim Hakadosh, this is what punishments were created for - and therefor the proper outcome of such punishments is the teshuva process.

The second - Teshuva through blessing.

This mode of teshuva is perhaps harder to come by but yields a much more substantial outcome. When one repents as a result of suffering - there is always the small nagging feeling ( even to the penitent himself ) that it was done merely to spare himself the next blow. If one focuses on Hashem's blessings to us, says the Ohr Hachaim Hakadosh, we can achieve a teshuva which will bring us closer to Hashem. In this mode we aren't running away from negative circumstances into the arms of G-d - we are actually running straight at them with an overwhelming feeling of appreciation. So next time something good happens ( even the smallest thing - like having correct change for the parking meter ) realize all the blessings that Hashem showers down upon us and resolve to try to get even closer to Him in the coming year.

Hatzlacha !

A Song Of Praise

"רננו צדיקים בד' לישרים נאוה תהילה"
[ תהילים לג:א ]

" Sing your praises of G-d, O righteous ones, the praise of those who walk in the straight paths is beautiful "

What is the defining factor in the "value" of praises to G-d ? Not how well it sounds or even how sincere it is. The most beautiful praise is praise that comes from an intimate knowledge of Hashem's ways.

If I glance at a painting and declare it to be wonderful - certainly that would be nice - but it would pale in comparison to a master artist declaring the same thing ! That's why Dovid Hamelech tells the righteous to sing of Hashem's wonders - they are the ones that can really expound upon them.

What about the rest of us ?

The gemara introduces a concept of a talmid-chacham-in-one-topic. Let us attempt to become a tzaddik in one aspect - before any praise or thanks to Hashem, take an extra moment or two to think about how great a kindness Hashem has granted you and how you would fare without it.

May all our shiros vetishbachos take on the aspect of Rannenu Tzaddikim and may we then be zocheh to bring mashiach, bimheira byameinu, amen.

A Disgrace Of G-d

The Torah teaches us that if we execute capital punishment by hanging that we shouldn't leave the body hanging because it is a disgrace to G-d - since we are created in His image.

Rashi quotes the Medrash that explains this by way of an allegory : There were once twin brothers. One became an important governmental minister, and the other became a thief. One day the thief was caught and sentenced to death. He was hung on a tree - and all passersby thought it was the minister and the minister was greatly shamed.

Now this story refers to the physical resemblance between the two brothers - surely this is not what the medrash meant when it said that we are created in G-d's image ?!

When we say that we are a Tzelem Elokim we are describing our similarity to Hashem in our ability to choose good over evil. Hashem has free will to choose - and it is in that aspect that He granted us His likeness.

Now we see why it is a disgrace to G-d to leave a person hanging on a tree - it is the very same G-d-like bechira that the perpetrator abused and landed himself in this mess. And therefor it is specifically the misuse of this likeness to G-d that the executed is showcasing by being hung a tree for his crimes. That's why we don't leave him up there - to not harp on the disgrace of free choice and it's consequences.

To Sing Your Praises

In Tehillim 27, which we add to our davening come Elul, we find Dovid HaMelech making an interesting request.
" הורני ד' דרכיך ... למען שוררי "
"Hashem, guide me in your ways ... for the sake of my praises"

At first glance, it seems that the pasuk is implying that the purpose for divine guidance is the "thanks" that Hashem gets in the end - that Dovid HaMelech is dangling a 'carrot' to G-d saying that if you help me I'll 'be your best friend".

Two points help us see past this erroneous conclusion. Firstly - Dovid HaMelech is asking for guidance in Hashem's ways, not his own. So his motivation couldn't be selfish. Secondly, Dovid HaMelech realised that the most meaningful prayer is not the one of desperation. A desperate prayer ( like to heal the sick or grant salvation ) is a big thing - because at it's core there is an acknowledgment that Hashem is the power and force controlling these events. A song of praise however, is an even higher level - because it comes with the realization that Hashem is always looking out for us and the only thing we can really give back to him is our own free willed expressions of praise.

This is the power behind this pasuk - the intense desire to 'do something for G-d' and the understanding that the only thing we have to give is our freely given praise.

Hatzlacha !

Daven For What We Really Want

When Dovid HaMelech says : "Achas Sha'alti Me'es Hashem, Osa Avakesh" [ Tehillim 27:5 ] he is not only stating his request but is emphasizing it. We know that Dovid HaMelech is asking for the ability to reside in the house of Hashem all his days - why must he declare his request with emphasis ?

Sometimes when we ask for something - we don't necessarily want whatever it is we're asking for - we simply want an additional benefit that we'll get if we ask for this thing.

There is a story of one housewife who tells her friend that she can produce a magnificent dinner for two just by opening a can. The friend doesn't believe her and so she stays hidden away in a closet to watch the proceedings. When the husband gets home his wife sets before him the unappetizing contents of the can and he declares : "Canned beans again ?! Let's eat out !"
The beans were not the source of the fancy meal, just the cause that made it happen.

One can imagine that living in the House of Hashem is a wonderful experience - aside from the sublime pleasure that would permeate the place - there is of course the security of knowing that you are beyond harm's reach.

This is why Dovid Hamelech must emphasize his request - "Osa avakesh" - This is my request - because one might think that he ( and we, when we pray with his words ) simply wanted to be close to G-d for the side benefits it offers. However the emphasis tells us that the desire to be close to Hashem here is pure, wholly for the sake of serving Hashem, nothing else.

So when we petition G-d with these words daily - we should have kavanna for purity of focus and a sincere desire to be closer to Hashem. Le'maan sh'mo.

Hatzlacha !

What Came First, The Temple Or The Tree ?

Commanding the Jewish people regarding the destruction of idolatry, Moshe Rabbeinu recounts all the places where the pagan temples could be found. "...Upon the tall mountains and under every verdant tree..." [Devarim 12:2]

The Kli Yakar points out that this actually highlights a major difference between true divine service and the mistaken notions of the idolaters. Their temples are situated in pastoral, impressive settings - mountaintops and the like - because they have no intrinsic value. In order to inflate the worth of the pagan temples they placed them in important places.

The Beis Hashem, on the other hand, is in an opposite place - firstly, chosen by G-d (and not man) and secondly, on an otherwise nondescript mountain. The real value of the place is in it's kedusha - not it's scenery.

With this in mind we can redouble our efforts to serve Hashem in sincerity and not for the outer trappings we associate with frumkeit.

Hatzlacha !

Oh, Is That All ?!?!?

"What is Hashem, your G-d, asking of you ? But to fear Him and to follow in His ways ..." [Devarim 10:12]

The gemara in maseches Megilla [25a] asks the obvious question - 'Is fear of G-d such a simple matter ?' and it answers ... 'yes, for Moshe rabbeinu it was'!
To illustrate this principle the gemara gives an analogy - imagine someone needing a great big utensil, a pot to hold 100 liters, say - if he has the item in question ( catering warehouse ) then even a big item will seem small ( i.e. he will not feel that cooking a 100 liter pot of soup is a big deal, after all, he has the equipment ). The opposite also holds true, says the gemara. If one needs a small utensil ( like a 5 liter pot ) but doesn't have it - it seems insurmountably large ( picture trying to cook 5 liters of soup in thimbles).
Moshe Rabbeinu had mastered the avodah of yiraas shamayim - therefore he referred to it as a simple matter.

We must still ask, though - why would Moshe Rabbeinu refer to it as a simple matter for us ? We hadn't mastered it yet !

The lesson here is a powerful one - whenever any trial or obstacle comes our way - we must realize that Hashem has already given us the resources to overcome it - and therefore we should be as calm as the one who may have a large task ahead of him - but is confident that he has the tools with which to accomplish it.

Hatzlacha !

A Curious Torture

"And He caused you hardship, and He sent you starvation, and He fed you the manna that neither you nor your forefathers had known ..." [Devarim 8:3]

We find all throughout the Torah that the manna was praised as being a heavenly food - what's more, whenever Bnei Yisrael complained about it they were smitten mightily - so how can Moshe Rabbeinu describe it as a torture device !?!?

It must be noted, that when the people complained - they were complaining to Hashem - they were being ingrates ! Lack of proper gratitude is one thing that Hashem doesn't 'let slide'. Here, however, Moshe Rabbeinu is simply sympathizing with the people.

Moshe Rabbeinu was, first and foremost, a Shepherd. His entire relationship to the people was based on compassion. Recognizing that change is stressful - Moshe is even willing to call it torturous - in order to make his point. That point is found in the second half of the passuk - "... in order to instruct you that man shall not live by bread alone, rather, upon all that the Lord says shall man find sustenance"

So G-d is essentially, killing us with kindness here. He gave us the most marvelous food ever imaginable - however, in that, it was so foreign that the Jews were skeptical of it and having to rely on it - was seen as torture. So while we may not prove ungrateful for Hashem's goodness we do need some extra effort to recognize the blessing in it. In our case that we may see directly that our livelihood is provided by G-d.

By extrapolation - it's ok to acknowledge the difficulties we encounter in our service of Hashem. What's not ok is to fail to grasp the reasons behind the 'torture' and why Hashem wants us to receive this treatment.

Hatzlacha Rabba !

Tightrope Walkers

As we concluded the Tishaa Bav service I was struck by an interesting proclamation. In the Aleinu prayer we state "Shelo Asanu Kegoyeih Haaratzos - that He did not fashion us like the peoples of the lands".

After hours of sitting on the floor and weeping for our national tragedies - and after the crushing realization hits home again and again - this has only befallen us because we are G-d's nation and we strayed from the chosen path that He laid out for us - should we not declare ( as we do to the bee) "Lo miduvshech velo meuktzech" - I'll have none of your honey so I will not risk your stinger ?!? Wouldn't it be better to have been one of the 70 nations who, while never rising to the heights of the Jewish nation, have never been afflicted so and have never been thrown to the same bitter depths ?

Lest we be drawn to this erroneous conclusion - we culminate the tefillah with Aleinu. For all the troubles that it can bring, and for the harsh - even cruel - punishments that may afflict us - we'd still rather be Hashem's chosen people. The higher the tightrope - the more disastrous the fall, but we wouldn't give up our rightful place in a million years.

The true nobility of the Jewish Nation.

May we all be comforted in the rebuilding of Zion and Yerushalayim - may we see the view from the top of the tightrope - speedily and in our days, amen.

Moshe Rabbeinu's Mussar

When Moshe Rabbeinu gives klal Yisrael the mussar schmooze of their lives - he makes sure to say it in a gentle tone and to only mention things by hint ( see first few pesukim of Devarim ).

Why ?

I mean, the purpose of mussar is surely to better the person receiving it ( providing it is both accurate and sincere - two qualifications we can easily attribute to Moshe Rabbeinu ) - so why beat around the bush ? If you saw someone's child ingest poison - would you tell them that " it might be a good idea to get to the doctor in case something ... " or would you tell it like it is ?!?!

So why is mussar different ?

[ According to the Alter of Kelm - it isn't ! He would teach this by example and genuinely thank anyone who rebuked him. After all, he said, this person is just trying to help me be a better Jew ! ]

For the most part - we don't take criticism well. Hashem gave us an independent streak that serves us very well in our ability to function day by day. However, this same self confidence will also rise up to defend itself against any onslaught. So the frontal approach for criticism is rendered ineffectual.
However, if the mussar is only hinted at - then when we discern the true meaning of the rebuke we are actually employing our own cleverness. So it is a win-win situation as far as our ego is concerned - either we were correct in our actions - or - we were clever enough ( with the help of others ) to figure out what we did wrong and correct it. The second option is much more palatable when put this way - thus enabling us to see past our ego and accept the rebuke.

On some level, Moshe Rabbeinu's greatest mussar to us was in how to give mussar - lovingly, and with as much care and concern for the recipient's ( perhaps fragile ) ego as we have towards their spiritual state. He was truly Moshe, Our Teacher.

Spill Milk If You Have To

I've heard the saying that tears are the sweat of your soul.

mmmmm, spiritual shvitz.

What I believe lies behind that saying is when something affects us deeply enough to 'move' or 'exert' our equilibrium - the result is tears.

During this traditional time of mourning we usually find ourselves wondering - are we really mourning enough ? Is the discomfort we feel attributable to our inherent loss or the restrictions we place upon ourselves in an attempt to 'make it real' ?

I ask you - does it matter ? No.

The reason the sages enacted these laws ( such as : diminishing from joyful activities, avoiding long pleasurable baths or showers, refraining from eating meat etc...) is because we sometimes need a sharp smack to bring us back into the reality where we should have been in the first place. That's ok - it's ok to exercise our soul a little (even in a different direction than we intended) in order to enable ourselves to exercise it in the right direction.

In short, we can and should (as part of our mourning) dwell on unpleasant and painful thoughts to evoke a proper feeling of sadness and then - when the tears come - try to add a few for the churban.

If there was a time or place that we were sad - try to tune into that same feeling and then relate it to the tragedies that have occurred to us as a nation. If you were ever hurt by someone's words - realize that that hurt is also a hurt longing for the times when people wouldn't talk like that because we had the laws of tzaraas to keep us from descending to such a level.

If we succeed in really shvitzing our souls into tears - may we merit to see the fulfilment of the teaching of chazal - "All who (truly) participate in the mourning for Jerusalem will merit to see it rebuilt" and may this year represent the first Tisha'a B'Av that we laughed instead of cried - with the coming of Moshiach, Amen.

Where did'ya come from & Where will you go ?

Prefacing Moshe Rabbeinu's recounting to the people of the camps in the desert is an interesting passuk.
It states : "And Moshe wrote their points of origin to their travels by the word of Hashem, and these are their travels to their points of origin." [Bamidbar 33:2]
Noting the reversal of the phrases 'travels' and 'points of origin', the Kli Yakar views this passuk as saying two different things. The phrase in it's proper order ( points of origin to the travels ) is accompanied by the word of Hashem - referring to the travels that were directed by Hashem for good purpose - simultaneously teaching us that when we follow the word of Hashem we are properly moving forward in life. While the latter part of the passuk reverses the order ( travels to their points of origin ) implying that the Israelites journeyed backwards ! ( which they did on, at least, two occasions when they fled from a calamity in panic. ) This type of journeying was not directed by the word of G-d.
An alternative lesson that the Kli Yakar learns from this is that the 'erev rav', the insincere Egyptian converts that joined the Jews on their way out of Egypt, are being referred to by the latter half of the passuk and the entire journey their eyes were 'backwards' - meaning they regretted coming and wished they could slip back into their immoral, Egyptian ways.
Our lesson in all this is to see how far our intentions count. No matter how 'frum' we pretend to be ( The erev rav were practicing members of the Nation ) it's what we really feel underneath that has an indelible impact on our actions. So the question to ask ourselves is thus - which way do we wanna go - forwards by the word of Hashem or ....

Hatzlacha !

Happiness Through Suffering

While perhaps the classic understanding of this difficult concept is based around the idea that all Hashem does is for the best, no matter how much it seems to the contrary - I would like to share a slightly different angle.

Why do we suffer ? Because our ideas of how things should be and Hashem's ideas ( i.e. the facts ) are at opposite angles. I'm not speaking of pain - that is a physical reaction - I'm referring to suffering - the misery which descends upon us during times of great trial, the cloud of never ending doom and gloom that seems to envelop our life in our most troubled times. Yet, if we saw all this as an opportunity to grow, an opportunity to develop beyond our limited selves and become greater people - wouldn't that change our perspective just the smallest bit ?

Imagine : a person who is currently enduring great suffering ( insert horrible personal tragedy here ) still taking the time out for acts of chessed. How much more are those acts worth ?! How great the degree of selflessness and dedication that the performer possesses ?

With this in mind we can come to find a ray of sunshine in the dark cloud of suffering - while we may not have chosen to have this unique opportunity the better ourselves - we are certainly presented with it. Our choice is whether we will succeed in our self transcendence and rise to the occasion or not. And for this chance at self betterment we can certainly see a glimmer of joy through the sadness.

Once In The Morning & Once In The Evening

So what's the most important passuk in the Torah ?

One opinion has it as "Shema Yisrael..." but a different opinion actually places the passuk in our parasha. " את הכבש אחד תעשה בבקר ואת הכבש השני תעשה בין הערביים " "One sheep shall be offered in the morning and the second sheep shall be offered in the twilight".

Why is this passuk the most important ?

Because a cornerstone of our beliefs is that whatever it is we believe and hold dear to - it must be practised. It's not enough to belong to a group with the right ideas, or to celebrate the proper holidays and sabbaths. Real Jewish Practice demands daily service. It should be evident by our daily schedule that we are serving G-d.

Especially in summer months when regular structure is not at it's finest ( for those in education related fields ) we need to redouble our self discipline to make sure our days are filled with service of Hashem - at the very least - Once in the Morning and once in the Evening.

Hatzlacha !

Pray What ?!?

One of the classic questions of faith revolves around prayer. Why pray ? Do we haughtily believe that Hashem would grant us something He withheld - just because we asked for it nicely ? And what about vice a versa ? Would G-d fail to grant us something we deserved because we didn't say pretty please ?
An approach can be found in the creation of man. There was no rain, says the Passuk [Bereishis, 2:5 and Rashi ad loc.] because there was no one to ask for it. Without man's prayer - there is no recognition of Hashem's goodness. Hashem wants to give us everything, but if we don't demonstrate that we will be properly appreciative, then the giving is in vain.
In actuality, we pray for something - and by doing so we redefine ourselves as those who will see G-d's glory in whatever he gives us - thereby making us worthy of receiving - thereby enabling G-d to grant us our desire.

All this is in strict contrast to the wicked prophet, Bilaam. His prayers were not focused on self betterment and deservingness. Quite the opposite, actually - Bilaam looked for ways to point out faults in his opponents - and utilize strict divine judgment to punish them.

Let our teffilos be sincere and our neshamos open to accept the spiritual growth that we can promote - and may we deserve the rebuilding of the Beis Hamikdash, speedily in our days. amen.

Without Restraint

"This is the law of the Torah; if a man shall die in a tent ..."

This passuk is referring to the chok of impurity - that if there is a source of tumah in a tent ( or any covered enclosure ), the tumah actually envelopes the entire enclosure spreading to it's edges and contaminating anyone who is under that roof.
( This is why it can be problematic for kohanim to enter hospitals, even on floors where there are no deceased patients. )

Chazal, however, interpret this passuk to have another, equally important, meaning. "This is the law of the Torah, it will only be accomplished by one who kills himself for it ... "
While it is clear that chazal are not actually advocating ritual suicide, what are they saying ? That in order for one to really accomplish something in Torah - observance or learning - they must be willing to sacrifice all.
It is only with a no-holds-barred, give-it-all-you've-got attitude that we can truly, properly observe the mitzvos - because only then are we in full recognition of what the mitzvos stand for.
Hashem gave us this life for a goal and purpose - by "putting it all on the line" for the mitzvos we are, in fact, affirming that goal and re declaring that purpose.
If we were to show even the smallest bit of restraint - that we'll give 99% but not a 100% - we are saying that life is ours and we do with it what we please - and now it pleases us to serve G-d. That is not service - that is picking and choosing! In order for us to truly serve we must be willing to go at it without restraint.

( This is, of course, a level to aspire to. If you haven't gotten there yet - keep trying! Initially you'll feel this for maybe a second or two at a time - only the really great tzaddikim maintain this level of conviction on a constant basis ! )

B'Hatzlacha !

I feel taken care of

One of the birkot hashachar that we say every morning is an expression of thanks and praise that Hashem provides us "with all our needs" ( "sh'asa li kol tzorchi" ). This blessing actually refers to shoes. Hashem provides for us ( or enables us to provide for ourselves ) this measure, which is a great boon in climates that are disagreeable, but is basically an 'extra' when viewed versus, say, lungs.
So why, in a series of blessings that we praise G-d for our actual sight and mobility, do we toss in one about 'creature comforts' ?
Because, in a way, that is even bigger praise. That Hashem looks out for us - not just for what we absolutely need as we travel down life's road - but also what will make the road smoother.

Praise G-d !

With a good eye

When the meraglim spoke out about the land of Israel - they were severely punished. One aspect of their heinous crime - which in turn led them to such a harsh punishment - was that they should have taken example from Miriam.
At the end of last week's parsha we see Miriam struck with tzaraas because of a disparaging comment she made about Moshe Rabbeinu.
In both instances one is compelled to wonder - why is lashon hara such a horrible sin ? Don't get me wrong, I'm not advocating slander. No one thinks that libelous comments and catty snipes are a proper model for a Torah life - but it seems as though they are actually a fundamentally opposing viewpoint - how ?
We are well aware that we were created in G-d's image. Obviously, that doesn't mean physical image - G-d has no arms or nose hairs. Rather, we were created with the inherent ability to also create. As Rabbi Jeff Greenberg used to put it, we can be 'mini g-ds'. Our ability to create is not just a physical issue - far from it. If it were, then every animal who can reproduce would also be considered 'in G-d's image'. No, our ability to create lies in the world of the non-physical. Specifically, ideas. When we postulate a thesis or just dream up a recipe we are actually creating it, and thus echoing the Creator of all.
And when we speak ill of someone or something, we are misusing our gift in the most heinous way. We are creating negativity and bad feelings were there were none before. I would almost go so far as to say - that we are corrupting G-d's world and using his very image to do so.
When seen that way - lashon hara is certainly an evil like no other - may we be zocheh to guard our speech, preserve our divine image and bring mashiach b'mhaira b'yameinu, amen!

Shooting for the stars, even with a BB gun.

One time when R' Akiva was up a tree ( he was fleeing from those who were over zealously guarding the honor of a sage ) he asked the following question : The pesukim that describe the daily avodah refer to the korban to be brought as a "keves echad", a single sheep. Why, if the word sheep is in the singular, does the Torah need to emphasize that it is one ?
Rav Chanina HaGadol answered Rebbi Akiva that the word "echad" here is actually derived from "meyuchad", or special, and alludes to specialness necessary for a korban to Hashem. It must be the nicest animal in flock. ( R' Akiva's question convinced R' Chanina that he was a budding scholar and therefor wasn't mocking the sages. He was promptly allowed down )
Since the reference to a singular sheep occurs in the daily avodah - we can learn an interesting lesson from this idea.
The sheep must be the nicest in the flock - not the world. For the Yom Kippur avodah, the animals must be world class - and perfectly cultivated for their tasks. For the daily worship, however, it is understood that you can't get the best every time. So this animal must be the best we can find at the moment.
Sometimes when we are davening or saying brachos, we are under constraints that prevent us from concentrating as we should. This idea tells us that Hashem isn't looking for the best teffila / bracha of our lives every time. He's just looking for the best we can do at the moment. If it sometimes seems that we don't have the ammunition to shoot for the stars, it's because we fail to realize that Hashem wants us to try, even with a BB gun.

Let's give it all we've got !