Without a Blemish

"תמים תהיה עם ד' א-לוקיך" [דברים יח:יג]

"You shall be unblemished with Hashem your G-d" [Devarim 18:13]

What, exactly, is supposed to be unblemished ?

There are two approaches with which we can attempt to find an answer. The first, is that our 'with-ness' or our attachment to Hashem should be unblemished. The passuk would read " You shall be without blemish in your association with Hashem ".

This is a powerful lesson in where our avodah is meant to take us. When we are just starting to acknowledge our spiritual responsibilities – we are like a kid in a candy shop – trying to gorge on good deeds and words of Torah. This period is a very big spiritual high, since we have a total gain from our actions – everything we push ourselves to do is seen as a positive act. As we mature in our service, however, we must accept that we are not just privileged to serve G-d – we are also obligated to. And when we perform a service – it may not be viewed as a gain – maybe it is what we already owe. To this the passuk teaches – let your service of Hashem be without blemish. Let your understanding be such that you realize that you carry obligations to Hashem in addition to the privilege of being able to discharge them. And when you see the greater picture of the scope of your service – you will truly be without blemish in your service – for neither your ego ( self congratulatory over having performed so much good ) nor your conscience ( nagging over the deficiencies in your avodah ) will get between you and your Creator.

The second approach is a beacon to all seekers of spirituality and understanding. If you seek to be without blemish – you must cleave to Hashem your G-d. There are others who will offer other (inferior) means of attaining enlightenment and perfection. This passuk comes on the heels of an entire parsha of false prophets and soothsayers. But if you want the true path to self betterment ? You can be "tamim" – you can achieve a blemish free status. But only with Hashem, your G-d.

Let us take chizzuk from these concepts – that we can reach great heights – as long as we remember to take the Torah path to get there. And that we must strive for a blemish free service – neither too full of our successes nor too distraught over our failures – just attempting to hold fast to Hashem with all of our might.

Haztlacha !!

With Our Hands

בס"ד

The Torah tells us to open our hands to our poorer brethren. Not just to give to them – not just to make sure they are taken care of – specifically, to open our hands.

Why are hands a metaphor for giving ( aside from the obvious reference to the limb that grabs hold of what we have ) ? Because when the fingers are closed they all seem similar in size – only when they are open do we notice that no two are alike. Similarly, when we consider those who are in need – we may stumble into the fallacy of assuming that they can all be taken care of in the same fashion and that the same basic goods will suffice for them. However, as chazal teach us – one must give to the poor "די מחסורו"- i.e. that which he is lacking. And since we are all different – so are our needs. [quoted in the sefer פנינים משולחן הגר"א ]

There is also another angle from which to understand the role that the hands play in giving tzedaka.

Most other limbs are naturally open, or straight. When the muscles are relaxed – your legs lie flat and your arms are completely extended. Your fingers however, are another story. You must consciously flex your muscles to fully open your hand. This can be seen as an allusion to the fact that we are by nature selfish – we must overcome this inborn trait and learn to "open our hands".

Hatzlacha !!

To Fear The Crown

"את ד' א-לוקיך תירא אותו תעבוד ובו תדבק ובשמו תשבע"

[דברים י:כ]

"Your G-d, Hashem, you shall fear. Him you should worship. To Him you shall cleave and in His name shall you take an oath." [Devarim 10:20]

Yiras Hashem is a confusing thing. One could (mistakenly) assume that to demonstrate complete awe of the grandeur of the One Above means to be stupefied into a respectful silence. When faced with something of immeasurable greatness we would naturally be overawed and withdraw.

The Passuk comes to teach us that this kind of passive avoidance cannot be considered true Yiras Hashem. Coupled with a healthy fear of the majesty of heaven, we should feel an incredible attraction. Our job is not to avoid involvement with Hashem for fear of messing it up – our job is to specifically engage in acts that mention Hashem's name – just to do it right !

Imagine someone who fears making a beracha with less that the proper kavanna – so they don’t make any berachos at all ! It is obvious that they are missing the point ! For this reason the passuk stresses that we should take oaths in Hashem's name. If we were to avoid it entirely one could assume it is because we do not think that Hashem's name is significant enough to swear by (chas veShalom !) But by stressing that we should swear in G-d's name we are declaring it as being worthy of that awe.

Since we do not take oaths nowadays – how can we apply this lesson ? By focusing on aspects of our avodas Hashem. Do we make berachos quietly out of respect or reverence – or is it because we do not take pride in our level of devotion ? Is our davening relegated to a quiet corner – let it be because of our concentration.

May we have much hatzlacha in our endeavors to properly serve Hashem – finding the balance between withdrawing due to yiraa and embracing out of ahava.

The Knowing Heart

"וידעת היום והשבות אל לבבך ..." [דברים ד : לט]

"And you shall know today, and you shall answer it to your heart …"

This famous passuk that we say during Aleinu commands us to perform a task vital to our service of Hashem. While it is a given that we must 'know' that Hashem is the only One Above, what exactly is the passuk adding by instructing us to 'answer it' or 'return it' into our hearts ?

On a simple level, we can understand that there is a difference between academic knowledge and the kind of intrinsic deep down feeling. The former may be a conversation point – the latter, will bring one to action. It is not enough that we 'know' that Hashem runs the world – we have to internalize the knowledge in a way that will yield results.

On a deeper level, however, the Ohr HaChaim HaKadosh elaborates on these concepts. Our innate belief in hashgacha pratis should not be something ill defined and vague – like the nighttime – but rather clear and bright – like the day.

And as far as 'answering' or 'returning' to our hearts – perhaps this is an allusion to our inborn belief. Our hearts may be swept away by desires, emotions and winds of change – but in the end – we must return our hearts to the pristine state of emunah with which we received them. While this may be difficult, we definitely have it in us !

Hatzlacha !!

The White Stuff

One of the misdeeds that Moshe Rabbeinu rebukes the Jewish people for is their disdain for the man. It is interesting to note – the 'complaint' against the man is extremely ironic. What unique property did the man have ? There was no waste generated by it. In addition to being a fundamental aspect of the man it was also an inherent kindness.

Chazal teach us that the Torah could only have been given to those who eat man. That's because only someone fueled by perfection can relate to the Torah which is correspondingly perfect. Once that generation 'brought the Torah down' into this imperfect world – now we, even in our imperfections, can learn it.

But there was an additional kindness to the man. For forty years the Jewish people never needed to worry about that aspect of personal hygiene, their cleanliness was insured.

What was so tragic about the complaint is that it was directed exactly at an aspect of Hashem's kindness. Ungratefulness epitomized.

The next time we have an 'issue' with how Hashem is running our lives – and with a particular occurrence – let us take the lesson of the man. Don't look at the glass as half empty – realize that Hashem put it there to quench our thirst.

Hatzlacha !!

אוהב שלום ורודף שלום

The Mishna in Avos (1:12) tells us that Aharon HaKohein was one who "loved peace and pursued peace". In fact, it was this quality that endeared him to the entire nation, causing them all to mourn him in his passing ( see Bamidbar 20:29 and Rashi there ).

How does one 'pursue peace' ? The actions seem to be contradictory. To chase something down and catch it requires forcefulness, tenacity and single minded conviction. These traits are the exact opposite of the ones we would need to increase peace and harmony – a forgiving, easygoing nature and a relaxed countenance.

So how did Aharon HaKohein do it ?

Aharon was tenacious in his forgiving, and fiercely motivated to be easygoing. He would always place before him the goal of loving his fellow Jew and would work himself to acquire it. To assume that Aharon was blessed with a relaxed personality that allowed him to forgive all would be a total disservice to his memory – he worked at it !

This week is Aharon HaKohein's yahrtzeit, on rosh chodesh Av, the day when we begin the 'nine days'. As we enter this period of national tragedy we can ask ourselves – Have I pursued peace recently ? Chasing peace doesn't mean forgiving an offense that didn't really bother you, or going out of your way when you really don't mind. Chasing peace means putting in the effort and determination of a hunter to catch his prey.

Happy Hunting !

Who By Fire and Who By Water

בס"ד

After the Jews successfully defeat the Midianites they are instructed as to how to purify the spoils for Jewish use.

"כָּל דָּבָר אֲשֶׁר יָבֹא בָאֵשׁ תַּעֲבִירוּ בָאֵשׁ וְטָהֵר אַךְ בְּמֵי נִדָּה יִתְחַטָּא וְכֹל אֲשֶׁר לֹא יָבֹא בָּאֵשׁ תַּעֲבִירוּ בַמָּיִם:" [במדבר לא:כג]

"Any item that passes through fire shall be passed through fire and be purified, it must be cleansed in water fit for a niddah, and all that does not pass though fire you shall pass through water."

What is the secret, miraculous way by which fire and water serve to remove the idolatrous influences of Midian ?

There are two types of stains that can affect a person's soul. You can be surrounded by negative influences – your entire frame of reference can be one of misguided values and faulty goals. This is common in a society dominated by superficiality and instant gratification. Or perhaps you have fallen deeper into the abyss of impurity and you are actually excited by doing what is wrong in the eyes of G-d.

To correct these flaws you must reverse the effect they have upon you. In order to reorient yourself to a life of divine service and positive values you must completely surround yourself with those of a similar mindset. This spiritual immersion can help shift the focus and sharpen it to true life goals.

The second level of impurity is much harder to expunge. It has become so absorbed within a person that external immersion will not have the power to bleed it out. For this we need to 'burn it out' from the inside. We must fight fire with fire – a fire of longing for the Divine to cancel out the fires of desire; a fire of intense happiness in His service to cancel out a fire of revelry and wildness.

May we be zocheh to add only purity to our lives by every which way imaginable and merit seeing the pure redeemer, speedily, in our days.

Hatzlacha !!

Be Like Water

בס"ד

Did Bruce Lee Really Learn Ohr HaChaim ?

In the memorable beracha that Bilaam bestows upon the Jewish people is a powerful, hidden message.

" מה טובו אהליך יעקב משכנותיך ישראל "

" How good are your tents, Jacob, your dwelling places, Israel "

The Ohr Hachaim HaKadosh points out that Bilaam is prophetically praising the Jewish people for having two different types of housing – tents (which are temporary housing) and dwellings (more permanent housing). It is specifically this diversity of housing that is so praiseworthy.

The transient tents represent those of bnei yisrael who toil for their livelihood. Despite this being a chief endeavor in their lives, they nonetheless view it as a temporary pursuit – a means to an end. Amassing a great fortune or finding material success is never viewed as a goal in its own right – it is just what may be necessary to subsist in a physical world. It is this impermanence that renders their actions commendable.

Conversely, the yidden who toil in the house of study see that as their permanent station – despite the fact that some concerns may take them out of it once in a while. It is their steadfastness and solidity that is so worthwhile.

We can even describe this praise as referring to the same people – ones who are able to mentally "switch hats" from a transitory, passing occupation to a permanent, rooted endeavor. Those who possess the ability to view one part of your day or week as being the fixture and another part as a passing errand. A Jew who has mastered the art of knowing when he is in his "tent mode" and when he is in his "dwelling mode" is certainly one deserving of praise.

This recalls a comment made by Bruce Lee, the martial arts guru. He advised the student to "be like water" – fluid and malleable when receiving a blow – but hard and forceful when delivering it.

We can take a look at our own lives – what aspects scream out to us as "tent" things – and what things are substantially more permanent ? Are we as deserving of Bilaam's beracha as the generation who received it ?

Hatzlacha !!

Do You Have It In You ?

In the perplexing field of tumah and tahara we find an interesting halacha. There are some levels of impurity that are so high that they transfer (or contaminate) everything within the same room or enclosure. This is called tumas ohel. There is an exception to this rule, however (where would we be without exceptions ?). If the item in question is resting in a tightly sealed, earthenware container, then it is saved or insulated from the tumah.

Why?

Chazal teach us that an earthenware vessel is different – it is only able to contract tumah from it's inside. Meaning – if it is filled with something impure – it will be impure – otherwise, it will retain purity even in the face of an entire ohel of tumah.

We could assume that this impregnability of the earthenware vessel is due to it's tremendous importance. That assumption couldn't be further from the truth. You see, it is precisely it's unimportance that enables the earthenware vessel to act as an insulator.

Most utensils are significant in their own right. As such, if they are in an area of impurity – they contract it. A simple earthenware jug, however, is only judged vis-à-vis it's inside. Since its only importance is to protect its contents – that is the only halachic reality it has.

I believe the same can hold true for us. If we over inflate our self image and strut around believing we are all that and a bag of chips – then we will be vulnerable to any impure wind that may blow our way. However, if we see ourselves as the custodians of a holy Torah and divine mitzvos, then we become so significant – we can even insulate against impurity when no one else can !

Hatzlacha !!

Into the Fire

The Gemara in the final lines of maseches Chagiga tells of the fate of the righteous in geheinom. Rabi Abahu states – the righteous will be unaffected by the fires of purgatory – in the same way that the mythical salamander is able to walk through fire unscathed.

R' Shimon ben Lakish states that even the sinners amongst the Jewish people will be spared from the fire's harmful effects since they are filled with mitzvos. His proof lies in the simile to the golden altar in the Beis Hamikdash. The altar, which was made of wood, had a veneer of gold that was a dinar's width thick. Even though the wooden altar should have burst into flames when the incense was burnt upon it – the golden covering was sufficient to protect it. So too, even the less-than-righteous amongst the Jews still have a solid layer of mitzvos to shield them from the fire.

The Vilna Gaon is quoted ( in the green book, פניני הגר"א ) as having made a distinction between these two analogies. The righteous, as represented by the salamander, are inflammable – they simply do not burn. Therefore the act of finding themselves amongst the fires of judgment poses no threat to them. The wicked however, do burn. Like the mizbeach, they are made of flammable wood – their salvation lies in the protective coating they managed to acquire.

When we look at ourselves in the mirror – what do we see ? Do we see imperfection with redeeming qualities ? Or do we manage to glimpse, even in one small corner of our lives, righteousness ? Even if we don’t see it there yet, at least now we know what to look for.

Hatzlacha !!

The Case Of The Upside Down Nuns

Sounds like a detective book for young readers, right?! Really we are referring to the letter of the Hebrew alphabet – nun or נון.

In the middle of parshas Beha'aloscha the torah interjects two pesukim that are bracketed with two upside down letters in the Torah – the letter nun. The Torah does this to separate between unfortunate incidents – so we shouldn't have an unbroken chain of negative parshiyos.

A closer look at the parsha would seem to indicate that the break is in the wrong place. After all, there are three 'calamities' that are described in the parsha – the Jews complaining about lack of meat, the Jews crying about forbidden relationships and Miriam speaking Lashon Hora against Moshe Rabbeinu - and they all take place after the nuns !

Perhaps what the 'nun break' is trying to teach us is that the one negative item mentioned before the break is equivalent to all three of the 'calamities'.

The Jews' travel from Har Sinai was described by chazal as the flight of a child from the schoolhouse. As if to say – please don't give us any more rules and restrictions. This negative behavior is somehow equivalent to all the misdeeds in the pesukim to follow – and why? Because it underscores the basic human failing that caused them.

Running from Har Sinai represented the ultimate in ungratefulness. The keys to the spiritual salvation of the universe had been placed in the Jews' hands and they resented the effort it would take to use them. This was certainly a flaw equal in magnitude to the others that the Jews exhibited.

What can we do to correct this flaw ? Every time we learn – we can linger at our seforim, just a drop – but enough to demonstrate that we wish we could have more. And what about those of us who have a difficult time learning ? We can close the gemara with the tiniest sigh – that we wish we didn’t feel relieved.

Hatzlacha !

Nature Vs Reality

The Gemara in Shabbos (88a) teaches us that at Har Sinai Hashem held the mountain over our heads and told us that we must accept the Torah or else He would drop the mountain.

The Sefas Emes comments that this was not a manipulative action, designed to coerce a recalcitrant people. Rather, it was an inevitable outcome of reality. All of nature is totally dependant upon Hashem and his word and nothing has any existence outside His will. The looming mountain was just a physical manifestation of that lofty principle.

In Hashem's great kindness He cloaks reality in illusion and 'nature' so that we may be free to choose our path and be ennobled by our choice.

This Shavuous let us see Hashem's world as it is – an arena for us to declare and practice allegiance to the only reality that truly exists – the will of the divine.

May we be zocheh to accept His Will see it revealed over nature once again in the final redemption, speedily and in our days, amen.

Hatzlacha !!

The Metzora's New Life

Being diagnosed with, and suffering through, tzaraas is a life changing event. One's whole life gets put on hold and everything is swept away and 'back-burnered' in order to deal with the affliction.

Upon being purified, the metzora brings a korban which involves two birds. One is slaughtered and the other is set free. Rav Shimshon Raphael Hirsch explains the significance of these birds.

The slaughtered bird is obvious – the metzora twittered like a gossiping bird and should feel remorse and seek to identify with the bird – to realize he deserves to be slaughtered for his transgression. The second bird, however, is let free – specifically to a field – not a city.

The most concrete definition of the myriad of sins (stinginess, slander, gossip, etc) that bring upon tzaraas is that these are sins against the fabric of society. Any one of these transgressions has the power to drive a wedge between Jews and cause animosity and hatred.

This is the message of the second bird. We tell the metzora that if he continues to gossip (like the bird) then his options are limited. Either slaughter – or exile. But there is no room in a positive Jewish community for any of those sins – or any tolerance.

Maybe the next time we are looking for some inspiration to help us get past a particularly difficult situation - one where we find ourselves tempted to engage in any one of the tzaraas bearing sins - we should remember this idea and realize how much we benefit from our fellow Jews – and how much we would miss the sense of community they afford. This will certainly help us steer clear of this pitfalls – and in this merit may we welcome Mashiach into our whole community speedily, in our days, amen.

Hatzlacha !

Would It Make A Sound ?

If a tree falls in the forest - right ?

Actually, one of the observances of the metzorah once he is declared impure is to call out "impure, impure" as he leaves the camp for his isolation and penance.

Why ?

Two approaches can be seen in the words of the sages.

The first, refers to the metzorah's requirement to warn others lest they be contaminated by him. This is said expicitly by the Targum Yonasan.

The second approach carries a valuable lesson. If there were no one around - he would still have to call out his status. It is not so much a warning to others as a declaration of his offensive status. It is also part of his penance. This is, perhaps, hinted at by the targum Onkelos and certainly in the Kli Yakar. The tzaraas affliction came as a result of haughty and degrading language. It is only fitting for someone who used his mouth for evil - to be forced to "drink the bitter cup" of castigation - with the same voice.

And our lesson ? When we find hat we have been deficient or lacking in an area of our service to the divine - the best way to return is toi seek ways to reverse the exact damage - with the same limbs.

Hatzlacha !!

The Meal Of G-d at The Table Of Man

At this time of year one can't help but contrast the two major redemptions of the Jewish people, Purim and Pesach. On Pesach we were redeemed from a wicked tyrant who was bent on destroying us. Our redemption was complete ( we never returned into the clutches of Pharaoh ) and our reconnection with the One Above was the inevitable outcome. The desert years saw us in tremendous closeness with Hashem – as evidenced by His presence dwelling amongst us in the mishkan. Perhaps that which encapsulates this intimacy the most is the fact that we brought korbanos – daily closenesses - to Hashem.

Purim was a redemption of a drastically different nature. Hidden miracles parading as court subterfuge replaced the open and glorious Divine Hand. The second temple that was the immediate result ( sanctioned by Darius son of Esther ) was a pale shadow of it's predecessor – and certainly the mishkan. To top it all off – most of the Jews stayed in the diaspora after Haman's downfall. What kind of half geulah are we celebrating anyway ?!

The key to understanding this lies in the service of the korbanos. In the times of the first temple the act of drawing close to Hashem's presence was a standardized, predictable act. We had the mechanisms by which to seek out and connect to Hashem – we need only draw physically close to the place where His Presence dwells. In the aftermath of that destruction, though, something in our national psyche changed. We could no longer follow that well worn path. We needed to beat a new path through the ashes back to Hashem's presence. The second Beis HaMikdash would only serve as part of that path – that's why we don’t celebrate purim on the day that the second Beis HaMikdash was rebuilt. The korbanos, brought on G-d's table, are a component. Our voluntary acceptance of the Torah, on our own table, is the rest.

In a standard korban we serve a feast to G-d, at the Purim seudah we serve a different feast – eaten by man – in the service of G-d.

The geulah of Purim didn’t just redeem us from the external enemy of a tyrant – it redeemed us from the internal enemy of self gratification. To celebrate – we indulge in all manner of treats – but all in the service of the One Above.

It is easier to burn an animal on G-d's altar for the sake of heaven – on Purim we learn to eat on the table of man – for the same cause.

Go ahead, enjoy your Purim – but don't forget that with every bite (or slurp) you are declaring and inviting Hashem's presence – not just into your temple – but into your life.

Freillichen Purim !

The Face Of Evil

When Yaakov Avinu decides to leave Lavan's house he calls a meeting with his two wives, Rochel and Leah. At this meeting Yaakov describes his reason for bailing out on Lavan. It's not because of the continuing saga of lies and deceit that infest Lavan's house and property (the very presence of both Rochel and Leah at this meeting is a striking reminder of that fact) and it is not the ever presence of idolatry. The reason, in a nutshell, is Lavan's face.

Yaakov comments to his wives that Lavan's face has changed and "… isn't like it was yesterday or the day before " [Bereshis 31:2]. Was there a new evil in Lavan that Yaakov was detecting ?

The simple meaning of the passuk is that Lavan was becoming increasingly jealous of the degree of success that Yaakov was having in amassing his own fortune, despite the severe and convoluted restrictions that Lavan placed on him.

On a different level, however, we may suggest that it wasn't Lavan's dismay at all. Lavan was same miserable old cretin he always was. What changed were Yaakov's sensitivities. Every day, Yaakov would encounter Lavan and be struck anew by the unmistakable look of evil upon Lavan's face. He would see him and recoil in inner disgust. On this day, however, things were different. After twenty long years of gratingly resisting Lavan's influence – Yaakov looked upon that face of evil and saw that it wasn't so bad. His level of inner recoil was somewhat muted.

This, more than anything else, was a strong warning signal. As long as Lavan looked like a crook – Yaakov felt that he was not in danger of spiritual contamination – he knew the enemy and would be cautious during any interactions. But when Lavan ceased to look the part – Yaakov realized that what was really faulty was his own compass. He could no longer trust himself to distinguish between an innocent action and one tainted with Lavan's ways of deceit. He had to leave.

And what about us ? Do we notice shifts in our "comfort zone" ? Does something that was once appalling become now, a little less so ? That could be a sign of maturity or growth. Or in could be a warning sign. If certain negative things (language, imagery, discussion topics) cease to be taboo and disgusting maybe we are being shown the true face of evil. Maybe we need a change.

Hatzlacha !!

With All Of Our Limbs

The daled minim are compared to four of our most basic limbs. The Lulav is compared to the spine, the Esrog to the heart, the Haddas leaves are similar to an eye and the Arava leaves recall a pair of lips.

Chazal encapsulate the meaning of this inner symbolism with a quote by Dovid HaMelech –

[תהילים לה:י] "כל עצמותי תאמרנה ד' מי כמוך"

"All of my limbs will proclaim: 'Hashem, who can compare to you ?!' " [Tehillim 35:10]

That means that a certain aspect of taking the 4 minim is an exclamation of Hashem's greatness.

Consider that each one of the minim offers a unique way to declare Hashem's wonders and our fealty to Him.

When we stand tall and proud as His servants with a straight spine – we are shouting – "Hashem, who is your equal ?!"

When we look upon our fellow Jews with a kind eye, seeing the goodness inherent in each one – we are broadcasting – "Hashem, who can compare to you ?!"

When we use our lips to learn the wisdom of the Torah – we are intoning - "Hashem, who can measure up to you ?!"

And when we feel our hearts bursting with gratitude to the One Above for His kindnesses – we are pulsating – "Hashem, can anyone parallel you ?!"

Additionally, our sages teach us that the four minim are a comparison to four types of Jews. They must be taken together in order to fulfill the mitzvah. How can we increase the 'achdus', the unity between these four disparate brothers ? By realizing that each has a middah that he excels in.

The "lulav Jew" has a fierce Jewish pride – he will even take it to the maximum by mesirus nefesh al Kiddush Hashem.

The "haddasah Jew" sees the good in everyone, and sees Hashem's hand in all actions.

The "aravah Jew" always has a kind word to his fellow.

Finally, the "esrog Jew" is the whole package – motivated by a Jewish heart that beats with devotion to its creator. [ See Avos 2:9]

Hatzlacha !!

Returning ...

When it's renewal time (again)

and when it's time to become a better person (again)

and when it's time to ask or beg forgiveness from all and sundry (again)

we may be feeling like it has all happened before (again).

Yet, upon closer examination, there are things that we happily engage in repetitively :

When it's time for sleep - we sleep (again)

and when it's time to eat - we may vary the menu - but not the basic act of eating (again)

and when the co2 in our system is building up - we breathe (again & again & again!)

So what's the difference ?

Not the need. But the recognition of it.

If we didn't eat, sleep or breathe - the consequences would be drastic - and pretty immediate. The same holds true for teshuva - without it - we would really end up just as withered and dead - it might take a drop longer (which is why we have trouble internalizing the idea) but it is a fact nonetheless.

So rejoice in the repetitiveness of the process - and while you're at it - take a deep breath and enjoy that too!

Hatzlacha !!

Sinning Gleefully !

In the infamously harsh passages known simply as the 'Tochacha' or Rebuke, the Torah spells out lists of every possible negative consequence – many of them too horrific to even contemplate. The Torah further teaches us that these are the inevitable results of sinning grievously. What moral debauchery is responsible for prompting Hashem's harsh response? The passuk spells it out.

"תחת אשר לא עבדת את השם א-לוקיך בשמחה ובטוב לבב מרב כל"

[דברים כח:מז]

"In exchange for your failure to serve Hashem your G-d with happiness and a gladdened heart for the abundance [that you have received]"

[Devarim 28:47]

The simple meaning directs us to the unshakeable stark truth – that pious, meticulous service is meaningless (actually far, far worse) if it is not performed properly. With the light, happy heart of someone truly grateful, and mindful of the glorious privilege it is to be performing that service.

But the Kotzker Rebbe taught us a deeper meaning, a meaning that has serious implications for our Elul and approaching Judgment Day.

The Kotzker said the passuk can be read with parenthesis bracketing the first phrase. So it would connote the following. Hashem is afflicting you with this suffering in exchange for your lack of service of Hashem, not only your lack of service – but the lack that you performed with happiness and a gladdened heart ! The passuk is not lamenting lethargy – but rather condemning active sin! Not any old sin – but the worst possible kind – the total ungratefulness of someone whose life is filled with blessings from Hashem turning around and rebelling against Him, and being happy about it!!!

Well, this idea certainly opens up our understanding of the severity of the consequences. But it also contributes to our path of return.

If we are not yet on the level where we can desist from our wrongdoings ( however slight or macabre they be ) we can at least feel bad about doing them. In the book of divine accounts, teach the baalei mussar, an entry of an act of sin is far more than a binary notation. Hashem sees all circumstances and motivations that you have. He also notes whether the act was done with a sigh or not.

There is a world of difference between chasing our physical pleasures heedlessly and willingly and succumbing to a moment of weakness and a chink in our staunch resolve. This Elul let us advance on all fronts in our service of Hashem –

- Improve the mitzvos we can.

- Take on the mitzvos we should.

- Avoid the temptations that are prevalent.

- and at the very least … if the desire to sin is too great – at least regret it. Regret it before it even happens. This way we are at least innocent of the heinous charge of sinning gleefully.

Hatzlacha !!

Heeding The Call Of The Shofar

What does the blowing of the Shofar mean to us ?

What should we be feeling ?

Not just fear.

The shofar of Rosh Hashanna is the heralding bugle of the divine chariot. But the shofar of Elul is different. The shofar of elul is a reminder of the shofar of creation.

When the passuk tells us that Hashem "... breathed into him [Adam] a soul of life ..." [Bereishis 2:7] Chazal teach us that the funnel for transferring that soul was the shofar. When we hear it it should bring to mind that we have a "prime directive", manufacturer's instructions, as it were.

Additionally, the shofar is also the battle charge - and what are we charging against ? Our yetzer hara, of course. A battle charge strengthens the hearts of the timid and gives resolve to the faltering. May we derive such inspiration and chizzuk from the shofar - and with it boldly step towards a Rosh Hashanna of Malchus Shamayim - the undisputed Sovereign Reign of Heaven.

Hatzlacha !!

Always In Hashem's Eyes

The Passuk tells us that Eretz Yisrael is .. "A land that Hashem seeks out, always are the eyes of Hashem upon the land from the beginning of the year through the end" [Dvarim 11:12 ]

If Hashem is constantly on the lookout for Eretz Yisrael and what it needs - why mention the year at all ? Isn't it enough to say that it's "always" under divine scrutiny.

No. ( you could see that one coming – right ?

This aspect of Hashem's guiding hand is not just a statement of general heavenly benevolence. Not even a declaration of specific divine providence (hashgacha pratis), either. Rather, the passuk stresses that Hashem gives the land - what it needs and when it needs it - the needs of year's start are satisfied at the start and the blessings needed to wrap up a harvest are present in their proper time as well.

There is nothing quite so demonstrative of good supervision as the ability to tailor it to fit every scenario. Hashem doesn't just make sure that our "beracha reservoirs" are topped off – He is actually watching and guiding every step.

And we also need to recognize that our needs are different – what we needed during Kislev is not what we could use in Nissan. And again, the summer is a totally different story.

So let us recognize and be grateful for Hashem's incredible hashgacha – and let this recognition lead us to new levels of Ahavas and Yiras Hashem. May these emotions pave the way for Mashiach Tzidkeinu, amen.

Hatzlacha !!

For Whom The Crown Shines

The Torah teaches us about a certain type of Jew. A Jew who desires to rise to a greater level of holiness and so he refrains from some of the indulgences of the average man. This is the Nazir.

While the term Nazir is used to refer to his abstinence from wine [see Bamidbar 6:3] strictly speaking, the title is derived from the word for a crown ("Nezer").

An interesting attribute of a crown is that it is seen by all as a sign of majesty. But it is not seen at all by the wearer. All who see the crown marvel at it's beauty. Only the one wearing it feels it's weight.

This is the point of the Nazir. His avodas Hashem is extremely public. He must avoid any product that came in contact with wine and he may not attend any funerals ( even his own parents !) He may not shave or take a haircut and so he is certainly visible to all as someone who is taking extreme pains to promote his holiness.

This type of divine service carries with it a danger. The danger of the crown. It is the weight of the crown that keeps the wearer from losing his head. A certain sense of grounding and stability are necessary to embody what the crown represents. The same is true of the Nazir.

A nazir must not enter into his Nazirite contract with a flippant heart or a desire for public displays of piousness. This is why Hashem reminds him of this by referring to his status as a "crowned one".

And what of us ? We no longer accept upon ourselves the nazirite contract. But the message of the contract is still imminently applicable. Yes, our actions are visible to the outside world and our pious practices do shine. But we must feel their weight and responsibility in order to shoulder them properly.

So, for whom does the crown shine ? It shines for thee.

Hatzlacha !!

Receiving Is ... Getting ?

Why do we call the acquisition of Torah "accepting" it (קבלת התורה) ?

I can think of half a dozen terms that would better describe the process by which we attempt to have Torah be a part of our lives. There's the quintessential learning part (תלמוד), without which we would still be ignorant and unlettered. There is also the unceasing, never ending toil by which we must continue to strive for Torah (עמלות והתמדה). We have another facet of our efforts that are not directly connected to the understanding of Torah but more to our own toil at assimilating it into our lives (עבודה).

All in all, there is much about our efforts in Torah that has specific descriptions – and all of them indicate a strong, if not superhuman, dedication to achieving this noble goal.

Accepting it seems to mean just sitting there and Hashem will drop the Torah into your lap. It's a little bit contradictory !

The answer is that there is more than one level of acquisition of Torah and more than one way to approach it. Torah is not gotten without hard work. Ever. What we need to understand is that even after all of our efforts – we still should be unworthy of receiving the Torah. After all, the blueprint for the universe and Hashem's own wisdom has got to be pretty precious. The Medrash teaches us that Torah is sometimes revealed as black fire on white fire – who can say that they have "earned" the right to have that ?!

That's where "accepting" comes in. You see, even after all we do and the countless hours of pushing ourselves to understand and learn we would still not get it, if not for that fact that Hashem, in His kindness, grants it to us as a gift.

So this Shavuous let us concentrate, not only on receiving this incredible Torah that's waiting for us – but on doing all the preliminary work and being worthy to receive.

Hatzlacha !!

Our Counting

"וספרת לך שבע שבתות שנים ..." [ויקרא כה:י]

"And you shall count for yourself seven sabbatical years …"[Vayikra 25:10]

Why am I counting "for myself" ? The Kli Yakar offers a fantastic perspective.

Because the Yovel year that comes every 50 years is really for my benefit. Not just for my spiritual benefit – but even for my material benefit.

How so ?

Imagine someone who is very occupied with gathering fruits or something else of a fragile nature. In order to maximize his efforts he doesn’t bother to store the fruits properly – he can't justify the time spent away from his gathering duties. What happens ? He loses what he collected to spoilage and other factors.

Or perhaps someone who is so frantic to make as many cash deals as possible that he can't be bothered to go to the bank and deposit his money – eventually he will lose his cash because carrying it around with him isn't the safest place for it.

In both cases, had the person kept their mind on the final goal (of preservation of wealth) he would have been spared the tragic effects of too much short term effort without long term planning.

We get so caught up in the ins and outs of everyday life that we may forget – "you can't take it with you".

The Yovel year is a built in reminder. And this reminder is for our benefit.

Hatzlacha

Without a Blemish

The Torah lists several disqualifications for the kehuna, priesthood. [see Vayikra 21:17-23] Anyone with a physical deformity of any kind ( congenital or developed ), even with the proper lineage, is excluded from performing the service in the beis hamikdash. They may still eat terumah and other foods that are the exclusive province of the kohanim - but they may not perform any sacrificial duties.

Why not ?

Certainly Hashem sees past their imperfect outside to a deeper, refined inside. Further more, aren't we taught that there is nothing more whole before Hashem that a broken vessel? ( i.e. Only when one accepts his imperfections and stands in unflinching cognizance of his failings and shortcomings is one considered to be worthy of approaching G-d ) None of us are perfect - perfection is Hashem's exclusive domain - why do we discriminate against those who wear their imperfections on the outside ( as opposed to the imperfections of character that afflict the rest ) ?

This teaches us an important lesson in human nature and the service of the divine.

We aren't G-d. We don't have the vision necessary to perceive the wholeness or lack thereof by purely spiritual standards. We, therefore, must rely on the vision that Hashem created us with.

The kohain who has lived his life with a limp due to a leg injury that has healed wrong may very well be a pure and perfect servant of the creator; but he may not be MY appointed messenger. In my eyes ( limited as they are ) he is imperfect – I must heed my eyes and disqualify him. For choosing him despite his imperfection would be belittling the divine service in its entirety.

And us ? When we do a mitzvah – do we neglect a cosmetic detail with the understanding that "רחמנא ליבא בעי" ("The Merciful One desires [service from] the heart") ? Yes, our service should be more than skin deep and meaning is more important that looks – but - we shouldn't allow ourselves to compromise on the beauty of a mitzvah either – it may very well bring our service down a notch.

Hatzlacha !!

For Whom We Slaughter

Parshas Tzav opens with the most fundamental of all the korbanos (the sacrifices) - the Olah. The morning communal Olah (עולת הבוקר) was the first korban brought during the day, and the evening Olah (עולת בין הערביים) was the last korban of the day. The Olah was also purchased from the budget raised by the half shekel census so that the entire population has a stake in it.

Seeing how important the Olah is to the general scheme of korbanos we are left with a glaring question - why wait until the second parsha dealing with korbanos to introduce it ? In parshas Vayikra we dealt with all the personal korbanos - even getting to some infrequent cases like the korban brought by a Beis Din who erred in judgment. What is it about a personal korban, a korban yachid, no matter how infrequently brought, that seems to take priority to a public one, a korban tzibbur, even one as basic as the Olah ?

Perhaps we can understand the role of public korbanos like this :

The essence of a korban is a visceral connection with the slaughtered animal. We devote ourselves to Hashem vicariously through the animal. This is essentially a private act. Every Jew must dedicate himself to the One Above at his pace and on his own terms - some an Olah, some a Shelamim and some a sin offering. It is personal to each Jew.

The purpose of korbanos tzibbur is to make sure that everyone gets in on the action.

No member of klal yisrael should be without this potent divine service - and no divine service can really function without the participation of all of Hashem's children. Thusly, a korban tzibbur is there because every Jew should be bringing korbonos yachidim, which epitomize the sacrificial service.

A korban tzibbur also demonstrates that it would be unthinkable to engage in any service alone that doesn't also have a component that all klal yisrael participates in.

The korbanos tzibbur are for everyone - those who are actively sacrificing and those who have yet to.

Similarly, when we have a tefilas tzibbur, we fulfill the same thing. When we say kedusha or kaddish or anything else that is said only in a quorum - we are of course demonstrating that our unity is significant component of our service - but we are also acting as a tzibbur for all those who may be out there without it.

Hatzlacha !!

But Is It A Sacrifice ?

When we approach the idea of korbanos we first think of the translation - sacrifices. A sacrifice is an act of self deprivation for a greater good or cause. Pretty accurate, but not entirely. You see, in a sacrifice the recipient is more needy or deserving of the item which we deprived ourselves of. It is in this point that the analogy between korbanos and sacrifices fails.

Hashem does not need our sacrifices - but we need to make them.

Let us take a few moments to study the different types of korbanos and see the different ways to draw close to Hashem. And the different occasions which call for them.

Hatzlacha !!

Ahhhhhh, Smells Great !

Why did Hashem command us to have, as part of our service to Him, ketores ?

The Korbanos are necessary for two reasons - firstly, we must envision ourselves being sacrificed upon the altar if we are to achieve the proper remorse and penance for our misdeeds; secondly, the very act of slaughtering something is a very fundamental act - making us acutely aware that the service in which we slaughter is of paramount importance.

But incense ?

The message of the incense is important too.

Chazal teach us that of the myriad of spices the "chelbna" had a horrible odor. But, the ketores was invalid without it. A sacrifice is the 'meat and potatoes' of worship - incense is the icing on the cake. Any one person can bring a sacrifice - but the ketores was only brought by all the Jews.

With a sacrifice we offer Hashem our selves in service. With ketores we offer Him our unity.

What have we done to bring the service of ketores back ?

Hatzlacha !!

Does A Kohein Need Ears ?

In the initiation rites that Moshe Rabbeinu performed for Aharon and the rest of the kohanim we find an interesting ritual. The blood of one of the sacrifices was sprinkled, not only on the alter, which is usual, but upon the kohanim themselves.

It stands to reason that if the kohein is to be my representative to Hashem, he needs to be dedicated to the purpose. So the hands and feet of the kohanim were baptized by the blood to symbolize their job as an extension of our hands and feet in performing the Avodah.

There was a third element in the sprinkling – the ear. What are we to learn from here ? Is the kohein supposed to be my ear as well ? Definitely not. Rather, we see that the kohanim are given the subtle message that to serve as the representatives of other Jews is only possible when they themselves are absolutely attuned to their own obligations. The kohanim must be able to hear clearly the commandments of Hashem and only afterwards are they fit to assist His people in their service of Him.

An additional thought; the kohanim's mouth wasn't sprinkled. This may teach us that despite the kohein being our shaliach in performing a given service – we need no intermediary to pray before the One above. We may not all be holy enough to bring korbanos – but we are all fit to sing the praises of our creator.

Hatzlacha !!

Give Me Liberty Or Give Me Sin

The Torah teaches us that if a man sells himself into servitude the contract expires at the shmitta year. If the servant wishes, however, he may extend his service with his master until the year following the seventh shmitta, the yovel year. This extension is not without its price – the servant's ear is pierced.

Chazal, as quoted in Rashi, comment that the servant deserves this ear piercing because he obviously failed to heed the word of Hashem that he heard from Har Sinai.

This castigation is more appropriate for the second circumstance of forced servitude – the thief. He stole and cannot pay back so he is compelled to 'work off his debt'. When the shmitta year comes he should rejoice at his freedom. If the thief opts to stay on until the yovel he is actually demonstrating that he believes that the theft wasn't all that wrong – after all, how wrong could it have been if the resulting 'punishment' is one he would freely choose ? For that the thief deserves to have the ear that heard "Thou shalt not steal" pierced.

What of the man who went into servitude of his own free will ? What message from Har Sinai did his hearing fail to process, that he should merit a piercing at the point when he displays his affinity for the master / servant social order ? "For Bnei Yisrael are my servants", said Hashem, and not servants of other servants.

But what's so bad being someone else's servant ?

The underlying root of servitude is control. It's not a working contract, whereby one party agrees to render services to the other party. It's a declaration of (near) total subservience to another person. Why would anyone, of their own volition, relinquish their freedom and acquiesce to a state of servitude – what would they gain ?

Every state has advantages and disadvantages. While freedom carries with it the obvious advantage of self determination, it also carries the responsibility for the morality and justice of that determination. A person giving up that freedom is also saying goodbye to that responsibility, the responsibility of exercising that determination correctly. It is this action that the Torah felt needed to be punished with a piercing.

Hashem created us in His image and placed us here in this world to improve ourselves and the world around us. Our single most powerful tool is our divinely mandated free choice. One who willingly deprives himself of this tool is truly ignorant of the lessons of Har Sinai.

And what of us ? We can take heed from the eved ivri – cherish our freedom and realize that the responsibility that we must exercise along with our freedom is both a testament to Hashem's great faith in us – and a major part of our service to Him.

Hatzlacha !!

In My Face

In the second commandment Hashem instructs us not to have any other gods. It seems this commandment is limited to a particular location - "על פני". While the simple meaning of this condition is not to have other gods in place of Hashem, we can also translate it to mean "in my face".

Hashem is sending us a subtle message. The polytheistic idolatry that was the mainstay of the Egyptian society was very accommodating of other gods. The incompatibility in belief systems lay in the necessary exclusivity. Egypt could accept that Hashem existed - what they couldn't accept was the turf infringement.

And so, Hashem seeks to remind us that it is "perfectly acceptable" to believe in and worship other gods if we do it outside His jurisdiction. But since no such place exists this is actually a reinforcement of a pivotal lesson - the same lesson that the Shulchan Aruch begins with - "שיוויתי ד' לנגדי תמיד " I place Hashem before me always.

Hatzlacha !!

Do We Stand For Or Against ?

The Ramban comments that there is a lesson to be learned from the specific animal that Hashem chose to be sacrificed in eternal commemoration of the exodus from Mitzrayim. The Egyptians worshiped the sheep. Moreover, the very constellation that reigns high in the sky during the month of Nissan is the sheep (or Aries). The act of slaughtering the sheep for our korban Pesach displays our belief that the gods of Egypt are empty gods, and also that the exodus was not "fated by the stars". It wasn't the act of any given power or constellation that plucked the Jewish nation from bondage - but Hashem, and only Hashem.

While it is important to always know what you stand for. It is equally important to demonstrate, quite clearly at times, what you stand against. Were we to simply trumpet the role of the Almighty in the exodus without specifically renouncing the "power of the stars", later generations may have come to the erroneous conclusion that they are both responsible for the salvation !

In today's age of pluralism and globalism this lesson is perhaps all the more poignant. I must know what I believe is true - but no less important is what I believe is false.

What ideas do you stand against ?

Hatzlacha !!

By What Name Does Redemption Go ?

Two quick thoughts :

1. The Parasha and Sefer that details the descent into exile is known as Shemos. Why does the Torah emphasize that the names of Bnei Yisrael were important ?

Because the names and the keeping of them were a pivotal factor in the maintenance of Jewish self identity that les the yidden to be redeemed. Hashem always, but always, prepares the salve before inflicting the wound.

Secondly, the sefer is referred to by the Ramban as the sefer of the galus and the geulah. A quick look at the Parshios of Shemos shows us the the Ramban is teaching us that the building of a Mishkan to house the shechina within our camp is the final redemption from an exile so spiritually depraved as mitzrayim.

By this token we can ask ourselves - in what exile are we currently languishing ?

What will symbolize our redemption ?

What are we doing about it ?

Hatzlacha !!

The Slings and Arrows of Outrageous Fortune

Yaakov Avinu instructs his son Yosef in the art of Jewish warfare. He mentions that he took the city of Shechem with his sword and bow [see bereishis 48:22]. The targum Onkelos transalates this to mean "with my prayers and [heavenward] requests".

Why does Yaakov Avinu refer to his teffilos as instruments of war ?

Because when a Jew steps up before his Maker to offer up words of praise or request it is the most powerful force in the universe - as such the yetzer hara is constantly trying to de-rail his concentration. In battle we never lose focus of the enemy - in davening we should never lose focus of He before whom we stand.

In another, deeper analogy, we may understand two types of prayers.

Teffila is an outpouring of praise and thanks to Hashem - and like the sword that Yaakov represents it with - the more effort you put into the strike - the deeper it will go. But the bow of requests is another story - in order to make the arrow fly farther - I must pull the bow further towards myself ( in fact - towards my heart). The more I internalize the truth that without Hashem granting me my requests, no force on earth ( or above it) will make them come true - the greater distance towards heaven my requests will fly.

Hatzlacha !!

Unfaded Glory

"And Yitzchak loved Esav for he placed game in his mouth and Rivka loves Yaakov"

The passuk hints to us an important lesson - the love that one can feel for physical pleasures - is always in the past tense - it's always fleeting. The feeling of joy that we may experience during a bite of delicious food fades even as we swallow it.

The love that Rivka Imeinu felt for her younger son had nothing to do with physical pleasure. When we experience emotions that are based on our intellectual capacity for recognizing and pursuing goodness - those are feelings that last. That's why they are forever in the present tense.

Hatzlacha !!

Anna Avda D'Kudhsha Brich Hu

The Aramaic phrase :

אנא עבדא דקודשא בריך הוא

I am a servant of the Holy One, Blessed is He.

Is found in the quote from the Zohar that we say as we take the Torah out of the Aron Kodesh (בריך שמיה)

Why is being a servant so important, so praisworthy - as to place this declaration in the midst of this teffilla ?

The answer appears to us out of the Parasha.

Eliezer's story is repeated twice. Once when Avraham commands him and he undertakes the journey and once when he recounts it to Lavan. In justification for this seeming redundancy chazal offer the following maxim - "יפה שיחתן של עבדי אבות יותר מתורתן של בנים" - "The conversations of the servants of the fathers are more beautiful than the teachings of the sons". Why should this be the case ? Because when you are a servant you have no arrogance. You are filed with the knowledge that your entire worthiness, your entire 'claim-to-fame' is the service you offer to your master.

May we all merit to internalize this unassumingness - not because of any inherent unworthiness - quite the opposite, we are incredibly worthy ! - but because we should realize what our worthiness is - the job we were destined for, Avodas Hashem.

Hatzlacha !!

Beyond Our Natural Abilities

If the command to sacrifice his son, Yitzchak, was a test for Avraham - why do we refer to it as the akeida (binding) of Yitzchak ?

Additionally, we find that Hashem considers it as if Yitzchak was actually sacrificed instead of his doppelganger ram and the ashes from the sacrifice are forever before His eyes. (See Rashi on Vayikra 26:42)

Along the journey to the mountain Yitzchak asks his father about the absence of an animal to slaughter and deduces from the answer that he is to be the sacrifice. Yitzchak continues on the journey with the same drive and motivation as before - this is an opportunity to fulfill the will of Hashem - and he intends to give it his all. When it comes time to present himself at the altar, Yitzchak has a strange request for his father.

"Tie me down tightly", he pleads, "for I fear that I might involuntarily flinch at the application of the knife and disqualify the slaughter".

With this statement, Yitzchak transcends himself and is forevermore held by Hashem as a pure soul.

Avraham Avinu was tested many times. He passed each one. Even the hardest test - the one where he had to conquer his nature and subdue his merciful inclinations. But Avraham passed these tests himself.

Yitzchak Avinu - he was aware of his physical limitations and took pains to make sure that even if his body should fail the challenge of presenting himself for slaughter, his soul shouldn't. Essentially, Yitzchak made sure to succeed even if he couldn't succeed and pass even if it was beyond him.

"Our Father" Yitzchak is thusly called because his actions are legacy to us all. We can all emulate him, in our own degrees, and - when the going gets too tough in avodas Hashem - persevere. Not through iron will and strength of character ( those are good too ! ) but through our ability to forsee the challenge and take pains to eliminate it entirely. We can, essentially, pass an impassible nisayon.

Yitzchak Avinu said to Hashem – "I don't want my shortcomings to affect my service of you".

Can we say the same ? And what will we do to make it happen ?

Hatzlacha !!

Strings and Straps

When Avraham Avinu flatly refuses any of the spoils of war offered him by the king of Sedom - he states - "I will take not a string nor a shoe strap".

Chazal comment that this action earned Avraham's descendants the string of techeles and the straps of teffilin.

Avraham Avinu was a paragon of Chessed - and as a direct result, we - his children - are tremendously inclined towards kindness ( so much so that a lack in this regard calls one's Jewish roots into question ). However we may along the way need reminders to stave off the ever present human selfishness that screams in our hearts - "what's in it for me?!".

So Hashem gives us two mitzvos that are referred to as signs or memory aides. The strings of techeles ( "... and you shall see them and you shall remember all the mitzvos of Hashem ...") and the straps of teffilin ("... and it will be a sign against your heart ...").

So next time we feel the ever present pull of greed - remember - we're above that - we are the children of Avraham. Besides - both Mitzvos represent ways to bind yourself to Hashem - would you really want some petty materialistic thing to get in the way ?

Hatzlacha !!

In The Shade Of The One Above

The Vilna Gaon discusses the particular appropriateness of the date we celebrate Sukkos by calculating when the Divine Presence ( Shechina ), and with it the Clouds Of Glory ( Annanei HaKavod ), returned to the Israelites after the Sin of the Golden Calf.

The final and complete atonement for the grievous breach was received on Yom Kippur ( thus setting the stage for Yom Kippur to be a day of atonement for all time ). Following that – the Israelites were commanded to build a tabernacle so that they would have a constant reminder of Hashem's presence in their midst ( and would not feel the temptation to create foreign representations of divinity ). The building drive took two days – and on the third day of the drive the Jews were told to stop bringing gold and other materials – there is a sufficient amount. (See Shemos 36:3-7).

So, on the 11^th of Tishrei the mishkan project was unveiled. On the 12^th and 13^th the building drive took place. On the 14^th, the Jews were told that no further materials were needed. And on the 15^th, the mishkan began to be constructed – thus returning the shechina to Israel.

Therefore, on the 15^th of Tishrei we sit in Sukkos in order to recreate the divine presence that was felt in the desert.

May we merit, this year, to truly rest beneath the holy shechina in our sukkos and may we see the coming redemption, speedily and in our days, amen.

Hatzlacha !!

A Rasha Is(not) As Rasha Does

The prophet Hoshea declares, in this weeks stirring and famous Haftara :

" שובה ישראל עד ד' א-לוקיך כי כשלת בעוונך "

[הושע יד:ב]

"Return, Israel, unto the L-rd you G-d, for you have been stumbled by your sins"

[Hoshea 14:2]

Hoshea is asking, no more and no less than, full and complete teshuva – a return to an intimate relationship with the Creator, without the static and baggage of trangressions. And what mechanism does the Navi offer to reach such a vaunted goal ? The following realization :

You have been stumbled by your sins.

Seemingly simplistic – this concept actually alludes to a deeper idea that can form the backbone for the most meaningful and complete teshuva.

When temptation strikes and defying G-d seems like a viable prospect – there is an underlying cause. A drive and a want to achieve something. Be it a release, or a comfort or even an indulgence. The reason we go through with our illegitimate plans is because it seems the best way to satisfy that drive or want. When we realize that - if it goes against Hashem's wishes – then it must be counterproductive in achieving our goals – we have come a long way.

The Prophet speaks to us – your sins are not bringing you the joy and comfort that you crave – they are only stumbling blocks to true happiness !

When we internalize this message we will be firmly established on the path to teshuva – a path that leads, ultimately, to Hashem Himself.

Hatzlacha !!

Are We Men Or Are We Sheep ?

בס"ד

The Mishna in tractate Rosh Hashanna mentions that in the heavenly judgment we pass before G-d "like b'nei maron". The Gemara [Rosh Hashanna 18a] asks what the meaning of this unique phrase is – and answers with three possibilities.

One - sheep. Two – those who pass through a narrow winding staircase. Three – the soldiers of Dovid Hamelech's army.

While explanations two and three refer to people and even sound a mild chord of comprehension, explanation one is particularly perplexing. We may be seen individually – like those climbing a steep and narrow staircase – and we may be judged on our willingness to put our life on the line for the glory of Hashem – like good soldiers should. But why sheep ? A sheep is not responsible for his actions – he doesn't have the capability to choose good over evil.

Because a sheep is the ultimate example of an animal that is led.

We are really sheep. We are constantly being influenced and led in all different directions. If, in fact, we are led – then what remains as a fair criterion of judgment ? We aren't responsible for our actions – since they are the product of those forces that lead us – not our independent thoughts.

But as opposed to sheep – we choose our influences. Yes, we are led – but we choose the lead we wish to follow.

And that is exactly what we are judged on. Not necessarily our end-product actions – but our primary choices. The choice we make before the influence becomes all pervasive – the choice to allow this influence admission into our lives.

May we, and all of klal yisrael, make only proper choices. May we focus ourselves only on influences that will bring us closer to the Ribbonno Shel Olam and His mission for us in this world.

Wishing all a Happy, Sweet, and Torah-full year.

Hatzlacha !!

Happiness or Else ...

In the harsh words of rebuke known as the Tochacha there is a famous passuk that traces the source of all of our national woes and tragedies.

" תחת אשר לא עבדת את ד' א-לוקיך בשמחה ובטוב לבב מרב כל"

"Because you did not serve Hashem your G-d with happiness and a good heart despite having it all"

[דברים כח:מז]

Literally, the passuk actually says that we will be thusly afflicted - "In exchange for" our lack of divine service.

How can we understand this barter ? If I give you something you can give me something in return - and if I refrain from giving you something - then you will, in exchange, refrain from giving me something. What can the passuk mean ?

Olam Hazeh is not only a smorgasbord of mitzvah opportunities - it's also a gauntlet of nisyonos. Every success is wonderful - but every failure, in parallel, is horrible. When we do not serve Hashem we are actually performing an act - an act of rejection - and the price of that rejection on the divine barter scale is the terrifying curses mentioned in the Tochacha.

May we be zocheh to dedicate our efforts to the proper service of Hashem - and may all of our currency be the positive kind.

Hatzlacha !!

Seeing in the Dark

"לדוד ד' אורי וישעי ממי אירא ד' מעוז חיי ממי אפחד"

תהילים כז:א

"A song of David, Hashem is my light and my salvation, whom shall I dread; Hashem is the strength of my life, whom shall I fear."

The Malbim points out that referring to Hashem as a light is best understood as a protection against the unknown. When we are faced with a hidden adversary or challenge – light is the best assistance, enabling us to see that which we need to overcome.

In this phrase, however, is a subtle nuance which gives us a valuable insight. Light doesn't only enable one to see – it also tints the visible field and may obscure some hues while bringing out others in sharp contrast. In short, light doesn’t only show us what there is to see, but also how we see it.

Metaphorically too, ideas or events can be understood totally differently depending on the context, or the light.

By calling Hashem his light, Dovid Hamelech is telling us that any other light will give a false gleam and may produce shadows or angles that aren’t there. Only seeing things by the light of Hashem is sure to result in seeing the world as it really is.

In this month of reconciliation between us and our Father in heaven, let us redouble our efforts to see only the emes in this world of sheker and intense, heartfelt service of the divine is sure to follow.

Hatzlacha !!

(Service of) G-d Is In The Details

"... והיה עקב תשמעון"

[דברים ז:יב]

"And it will be in exchange for your observance ..."

[Devarim 7:12]

Rashi quotes the well known Medrash that Hashem is not asking for regular observances - rather that we be so meticulous so as to perform even the mitzvos that are normally ignored (or trampled underfoot -as hinted by the double meaning of the word "עקב" which also means heel).

Is Hashem telling us that divine blessing will only be ours if we have a perfect mitzvah score ? What about small or inadvertent mistakes ?

There are two kinds of things that normally get stepped on - items that you didn't notice, and wouldn't have stepped on if you had, and stuff that you saw, but considered it trivial to step on it anyway.

The first type of item is usually stepped on with the toes or the pad of the foot - it takes a concerted effort to step on something with your heel - that is commonly saved for the second category of underfoot garbage - you know it's there - you just don't care because it is nothing significant.

Perhaps the medrash is alluding to this difference as well. If we overlook a mitzvah by accident (thereby stepping on it) we have not necessarily done something awful. True, we overlooked something - but it was unintetional. That would not invalidate my eligibility for the divine bounty. It is only when I mash something down with my heel - when I know that this is a Mitzvah, and for my own reasons (affected by my desires, no doubt) do I choose not to observe it - then I am disqualifying myself from receiving Hashem's blessing.

May we all be zocheh to see all the mitzvah opportunities that abundantly surround us - and further zocheh to observe them and bring the highest divine blessing - the geulah sheleimah, amen.

Hatzlacha !!

"... And much Gold..."

Moshe alludes to the fact that the Eigel was worshipped because of the excess of gold that the Jews had from the plunder at the splitting of the sea.

In hard times we could view this as a divine blessing - with an abundance of material wealth we are faced with the challenges of idolatry - because it is 'something to do'. Without it - we are too focused on praying to the true G-d that we have no time for foolish frivolities.

May we be granted all the wealth we need - but no more - lest we be tempted to pursue foreign goals.

The same could be applied to a wealth of time. In the summer months when those who are still in a school setting have extra time - be extra cautious - and watch out for pursuing "golden calf-like" leisure activities just because they are "something to do".

Hatzlacha !!!

We Have The Power !

Just a quick idea - Bilaam, prophet of doom and defilement, is blessed with the power to grant divine favor (beracha) or displaesure (kelalah).

The mouth who composed love sonnets to his donkey and never spent a moment in honest supplication to his Creator - had that power.

Just imagine - what power do we have ?!

Hatzlacha !!