To Live Or Not To Live

בס"ד

"ויאמר ד' א-לוקים הן האדם היה כאחד ממנו לדעת טוב ורע ועתה פן ישלח ידו ולקח גם מעץ החיים ואכל וחי לעלם: וישלחהו ד' א-לוקים מגן עדן לעבד את האדמה אשר לקח משם:"
[בראשית ג:כב-כג]
"And Hashem said, since man has become uniquely paralleled to Me in his knowledge of good and evil – and now, lest he send out his hand and take also from the tree of life and eat and live forever. And Hashem sent him [Adam] from the garden of eden to work the land that he was taken from."

When Hashem banishes Adam from gan eden, He comments to the ministering angels that this move is being done to prevent Adam from eating from the tree of life. The passuk implies that it would be a great tragedy. Would the harm be in disobeying G-d again – or is there something deeper? And of what significance is the Torah teaching us when it tells us that G-d sends Adam to make his penance working the ground from whence he came?

When Adam sins – he introduces an element of doubt and uncertainty into his worldview. Before the sin – Adam is an entirely spiritual being – and even his physical body is nothing more than a vehicle for his soul. Once he sins, however, Adam has broken the taboo placed upon the body and used it for purely physical and mundane goals. Put simply, Adam takes his pristine body and throws the mud of physical gratification all over it – dirtying it beyond recognition.

For sins that are particularly heinous, the Rambam teaches us that even Yom Kippur and afflictions will only go so far in atoning for the sinner (see hilchos Teshuva 1:4) ultimately, only death will cleanse the penitent sinner completely.

Now we can understand why Hashem expresses serious concern at what was to happen to Adam. By sinning, Adam is now in need of serious atonement. If he eats from the tree of life, however, he is robbing himself of the very same atonement that he so desperately needs! In His great mercy, Hashem sends Adam away.

And to where does He send him? To engage in the actions that will hopefully generate a recognition of the depth of his sin and to motivate him to repent – to work the ground that he was taken from – i.e. to acknowledge his physical side and all of its shortcomings.

Let us realize that all of Hashem's "punishments" are nothing more than His kindnesses towards us – His attempts to give us the best shot at returning to Him and righting the wrong that we stumbled into doing.

Haztlacha !

A Quiet Boisterousness

BS"D

Ever wonder why we celebrate simchas torah after sukkos ?

In chu"l there are two days of yom tov – so it is common to separate, in our minds at least, the core meaning of shmini atzeres and simchas torah. This is of course, totally wrong.

The essence of shmini atzeres is the final few moments of this incredible sukkos festival – comparable to a simcha where only those who are really close to the baalei simcha stay until the very end. Hashem tells us – that we all made this incredible big show over the entire chag – we brought seventy oxen as part of the mussaf offerings, representing the seventy nations of the world. Now He wants us, just us, to hang around for another day (or two).

The heart of simchas torah is seemingly totally different. Instead of the quiet intimacy with Hashem - we participate in a loud, almost raucous, celebration that practically outstrips the decibel levels of the simchas beis hashoeva of sukkos. It is almost forgivable to think this day separate from the shmini atzeres that came before it.

Almost.

The last words of the Torah are "לעיני כל ישראל" "…before all the people of Israel" – Rashi teaches us that Hashem is praising Moshe for breaking the tablets during the episode with the golden calf. That's it ?! That's the big finale ?!

The torah is teaching us an incredibly valuable lesson – Moshe Rabbeinu was willing to throw away forty nine days of preparation – willing to forgo certain attributes of the first tablets that were forever lost (Chazal state that if we had kept the first luchos we would never have forgotten any words of torah that we learnt) all because we were no longer pristine. And why ? Because without cleanliness and purity we would just muddy up everything we touched – including G-d's perfect torah. Our only chance to acquire torah and fuse it into a part of ourselves lies in becoming as pure as possible so as not to contaminate Hashem's flawless words.

Now we can comprehend why shmini atzeres and simchas torah are one and the same – after 51 intense days since rosh chodesh elul, after ten days of "סור מרע" and seven days of being surrounded in the most pervasive "עשה טוב" possible – we are as purified as we get the whole year! This is precisely why Hashem wants us to 'hang around' for another intimate day with Him. And nothing exemplifies this intimacy more than Hashem's own treasure trove of wisdom. And there is no more natural reaction to receiving G-d's word anew than extreme, bursting-at-the-seams, jubilation.

This year let us merit becoming as one with the torah and it's Giver – and let this oneness generate unparalleled simcha that will carry us through the entire year!

Hatzlacha !

Straight As An S Curve

בס"ד

There are an incredible number of hiddurim to look for when selecting the arbaa minim. Above and beyond the basic requirements – we search high and low to find the nicest and most pleasing set. The tallest, greenest, lulav, or the haddasim with the tightest weave of perfectly triangulated leaves. The arava, with the most flowing lavluv (a new leaf growing at the tip) or the reddest stems. And the esrog, oh boy, the esrog – you could fill a book on the amount of things people look for!

Yet, in all the hiddurim that are out there – there is one that remains conspicuously absent in most of the four minim. The mishna states that a lulav which is bent is passul (depending on the orientation). While there are those who are particular that the esrog line up in a straight fashion – from pitom to okeitz – this is not a requirement. But nowhere is it mentioned, or even looked for, regarding the aravos or the haddasim.

Why don’t the haddasim or aravos need to be straight ?

The medrash teaches us that the arbaa minim also represent four major limbs – and that they all unite to serve Hashem. The lulav represents the spine, the esrog - the heart, the aravos are similar to lips and the haddasim's leaves are like eyes. All four minim need to be fresh and not dried out – we can't let our avodas Hashem wilt in any of these areas! But our avodah is qualitatively different in each of these arenas – and that accounts for the different hiddurim we look for.

The esrog that beats in each one of our chests should be as perfect as we can make it – after all "Rachmana leeba ba'ei" (The Merciful One desires you to serve him with your heart). The lulav should be straight – to teach us that we should be proud to wear the mantle of servants to the king. But the haddasim and aravos have no business being straight.

When chazal tell us that a good person possesses an ayin tova (Avos 2:9) what do they mean? That they see everything as it is ? No! Chazal are praising someone for being able to see the good in every Jew they meet. Sometimes that requires a little creativity – not straight at all.

What about the lips? Shouldn't they be straight? At least three ideas come to mind.

Firstly, that sometimes not saying something is more valuable than saying it – and that is not always so straight forward. Secondly, we need to be sensitive to our friends' needs and if need be, talk around an issue rather than mention it directly.

Lastly – the arava does not represent the mouth – but specifically the lips. What is a tremendous avodah that our lips perform, and in a crooked fashion no less?

They smile!

And when we interject simcha into Hashem's world, He is surely looking down upon us and smiling too.

Hatzlacha !!

Everything To Gain

BS"D
In his epic work, the Mishna Torah, the Rambam covers just about every topic. The section titled Hilchos Teshuva has ten chapters and it is therefore a custom for some to review them during the aseres yemei teshuva.

In chapter four of these halachos, the Rambam lists twenty four different impediments to teshuva. One of them is one who mocks the mitzvos.

Now, don't get me wrong, I am not in favor of mocking the mitzvos – but why would that preclude me from doing teshuva ? I thought teshuva was all about returning to Hashem and getting past the hurdles that I had placed in my own way by sinning. Where do mitzvos come in ?

The answer can be found in the Rambam's explanation.

רמב"ם יד החזקה - הלכות תשובה פרק ד
"והמלעיג על המצות שכיון שנתבזו בעיניו אינו רודף אחריהן ולא עושן ואם לא יעשה במה יזכה"
"… since the (mitzvos) are belittled in his eyes he does not chase them – and if he doesn't – by what merit will he (do teshuva)"

Let's say we are scrupulous and careful not to transgress a single prohibition – and we even succeed. What is the point ? Is that what we were put on this earth to do ? Then it would be a zero sum game – a game where the best case scenario has us accomplishing nothing. That is certainly not what Hashem has in mind. He put us here to accomplish tremendous things - to shake the earth and rattle the heavens with acts of kindness and profound commitments to the Torah. That is our primary mission.

If we become derailed by sins and forget our mandate – then we must repent and return – but if we lose sight of the big picture – then by what merit will the One Above accept us back ?!? Hashem will only help us return if we know what we are returning to. A life of Torah and mitzvos.

This Yom Kippur let us cry. Let us repent. Let us sincerely say to our Father in heaven – "take me back!" And lets focus on why He should accept us back -because we want to perform His mitzvos and learn His torah. And we want to do it without the negative baggage of our sins.

Gmar Chasima Tova to all of klal yisrael.

And Hatzlacha !

Getting A-Head In The New Year

Why is the Jewish new year called Rosh Hashanna ? I mean, 'head-of-year- ?!? Why not – 'new year' ? Or 'start of year' ?

That is because this isn't just the beginning. When something starts – it is usually slow to get going. The beginning of a party is almost never the most memorable – neither are the first few plays of a crucial game. It's just the start.

The head is something completely different.

Within the head you have the greatest concentration of life enabling processes. The head isn't just the part of you that happens to be tallest – it's the part that's closest to the heavens.

When you try to swim – it's called keeping your head above water. And when you drown (chas veshalom !) it's when your head goes under. More than anything else – where your head is at – is where you're at.

So Rosh Hashanna is not just a time to start something on the right foot – it's a time to figure out where your head is at. When Hashem seeks Adam in Gan Eden right after his sin (which took place on Rosh Hashanna) he asks him one question – "ayeka?" – loosely translated – "Where you at ?!".

Hashem asked Adam that – and each year He asks us too.

Oh, and another thing. In order to put your head where you want it to be – you may just have to stick your neck out a little.

May you be written and inscribed in the good book of health, life and happiness.

Why The Hidden Face ?

בס"ד

וחרה אפי בו ביום ההוא ועזבתים והסתרתי פני מהם והיה לאכל ומצאהו רעות רבות וצרות ואמר ביום ההוא הלא על כי אין אלהי בקרבי מצאוני הרעות האלה: ואנכי הסתר אסתיר פני ביום ההוא על כל הרעה אשר עשה כי פנה אל אלהים אחרים:

[דברים לא:יז-יח]

"And I will exhibit great anger towards them on that day … and they will say – it is because G-d is not in my midst that these misfortunes have come upon me. And I will surely hide my face from them on that day …"[Devarim 31:17-18]

All throughout sefer devarim we see this pattern to Moshe Rabbeinu's discourse. If we are properly righteous then Hashem will reward us with goodness and if we fail in our duties to Him then calamities will be our sorry lot.

The Shem MiShmuel points out that here the order is not quite right. We see in passuk 17 that Hashem will punish us ( the previous passuk describes our abandonment of Hashem – so His actions are in line with the devarim pattern ) but in the end of the passuk we have reached a reconciliation. Recognizing that leaving Hashem out of our lives is a negative thing we accept our troubles as due payment for our unfaithfulness.

Isn't this sufficient teshuva ? Why then does passuk 18 continue with Hashem's punishments ?

In this season of teshuva – the answer can guide us greatly.

The recognition that we came to in passuk 17 was not complete teshuva and does not absolve us completely from the responsibility for our sins.

It was a great start. The knowledge that distance from Hashem is what brings about all of our sorrows is absolutely fundamental in achieving the proper worldview. But it is not enough. We must strive for more than just utilitarian teshuva, says the Shem MiShmuel, more than just doing our minimum as a safety net against tragedy. Our relationship with Hashem should be one of excellence, one of reaching ever higher and toiling to create a spiritual paradise.

This year – reach for the stars ! Hashem's waiting for you !

Hatzlacha !!

Happy Happy, Joy Joy

בס"ד

דברים [כו יא]

"ושמחת בכל הטוב אשר נתן לך ידוד אלהיך ולביתך אתה והלוי והגר אשר בקרבך:"

"And you shall rejoice in all the goodness that Hashem, your G-d, has given you and to your household – you and the Levite and the convert that is in your midst"

[Devarim 26:11]

The Torah tells us that the bringing of the bikurim, or first fruits, is a time of great rejoicing. But hidden within this passuk is a greater wisdom that can teach us to be happy always.

When my hand is involved in the growing process – I feel a great satisfaction when I see the final product. The phrase "fruits of my labor" comes to mind. I may think (erroneously – you knew that was coming, right ?) that the higher percentage of credit I claim for myself – the greater my satisfaction and joy. This is not the case (told you !) An unseen pitfall awaits all those who rely on the "strength of their hand". If I am the final judge of what I receive and what I don’t – then I also accept the blame for any discrepancy between the end result that I wanted and the one that I got. Exclusively mine is the frustration of not putting in just one more row …

It is only if I realize that the hand of Hashem is guiding my plow and he is the true source for my success that I will 'forgive' myself for any shortcomings.

And how will I truly find the joy in my G-d given material wealth ? By sharing it with those who have not. Hording your bounty may seem like it will give you more. But in fact, you'll appreciate it less.

Let us commit to seeing divine hashgacha in whatever success we have and to sharing it with those less fortunate – and may we rejoice over our first fruits – and all the ones subsequent.

Hatzlacha !

Do We Hate G-d ?

בס"ד

"כי תהיין לאיש שתי נשים אחת אהובה ואחת שנואה ... " [דברים כא:טו]

"And if a man has two wives, one whom he loves and one whom he hates … "

[Devarim 21:16]

While the simple meaning of the passuk is referring to a case where one wife is actually despised – the baalei mussar reveled to us that the passuk teaches us a deeper lesson in the laws of human affection. If a man has two wives and he feels / displays more affection for one – all his protestations of adoration for the other will fall on deaf ears. As far as she is concerned – her husband hates her.

The pesukim we say every day when we bind our fingers with the teffillin describe our relationship with Hashem.

" וארשתיך לי לעולם וארשתיך לי בצדק ובמשפט ובחסד וברחמים: וארשתיך לי באמונה וידעת את ד' "

[הושע ב:כא-כב]

" And I will be betrothed to you forever, and I will be betrothed to you through acts of justice, law, kindness and mercy. And I will be betrothed to you in faith and you will know Hashem. " [Hoshea 2:21-22]

Additionally, when Hashem granted us the torah at Har Sinai, he went forth to greet us – like a bridegroom greeting his bride – and held the mountain over our heads as a chuppah ! In essence, on a national level, we are married to Hashem.

Applying the message of the despised wife – how do we treat our 'spouse' ? Do we love Hashem – just love other things a bit more ? How would Hashem take this ?

Let us recommit to prioritizing our most important relationship – so that it should not suffer disastrous consequences – and may we all be judged to a year of good health and good tidings !

Hatzlacha !!

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 !!