To Do or Just To Hang Out ?

So according to the Ramban, the mitzva of "Kedoshim Tihiyu - Thou Shall be Holy" is avoiding the excesses that would otherwise seem permissible. According to Rashi, the mitzva focuses more on restraint ( bordering on total avoidance ) from excesses in the particular field of arayos.

Either way, I think the requirement is to have a more definitive purpose to our actions. Not just to do because the option presents itself, or avoid for lack of opportunity - rather to have a specific mode of conduct that one pursues.

Let's be Kedoshim in the strictest, literal sense of the word - let our actions be firmly dedicated toward accomplishing positive things instead of simply hovering outside the boundaries of the forbidden.

Hatzlacha !!

Are We Mice or Are We Men ?

The Ramban [ Bereishis 6:3 ] seems to imply that man is made up of two almost independent facets.

One - our animal side - we are two legged mammals who have a greater than average preoccupation with hair care - but otherwise, fully animalistic.

Two - our spiritual side - is actually a malach, an angel that was created to serve Hashem in the best way possible.

Who's gonna win out ?

Pesach isn't over yet ?!?!

Actually - it's not ! Not until we receive the Torah, that is. Receiving the Torah is what Hashem took us out of Egypt for, after all. But it's a long, hard road of personal growth to go from the spiritual depths we sunk to in Mitzrayim until we are fit to receive the Torah.
That's why Pesach is so long - to allow us time to do this.
Consider this small aspect of our growth process - on the first day of Pesach - we were physically removed from the tumah of Mitzrayim. On the second ( the first day of the Omer ) we are commanded to bring a korban to Hashem - dedicating the first crop of grain - barley.
Why would we dedicate barley as the first crop ? Shouldn't we dedicate wheat, the staple grain of people, as opposed to barley, the staple grain of animals ?
No ( the obvious answer, of course - but why ? )
You see - when Hashem took us out of Egypt we weren't worthy of serving Him. We had scarcely any mitzvos to our credit and were generally impure. At that first redemption - we could only dedicate our physical selves to Hashem - because that's the only part of ourselves that we had any connection to. As such, our first korban is the one of barley, animal food, to symbolize the dedication of our physical ( or animalistic ) selves to Hashem.
Once we complete an intense seven week process of purification - we are better in touch with those higher faculties that make us people ( see Targum Onkelos on the creation of Man, Bereishis 2:7 ) and we can dedicate to Hashem the first korban of the staple grain of people, wheat, the korban of Shavuos .

Everything's gonna be alright ......

With the Egyptians closing in and the seeming dead end of the Yam Suf ahead - the Jewish people are, at least mildly panicked, and they cry out to Moshe. In turn, Moshe relays the pleas of the people to Hashem.

When addressed by Moshe Rabbeinu in no small degree of distress, Hashem responds - "What have you to yell at me - speak to the people and let them travel !".

Homiletically ( a fancy word that means that the following is a drasha and not strict pshat ) Rashi learns that Hashem was really telling Moshe - "What do you have to yell ? On me [is the responsibility] - talk to the people and tell them to travel !".

When the Jewish people are in trouble, Hashem tells Moshe, they need only to realize that the burden of responsibility for their welfare rests firmly on Hashem's shoulders. Nowhere else. Once they are secure in this knowledge - they can proceed.

This can be similar to when you have many chores to complete and a limited time to complete them - you may be panicked and anxious to get everything done. If, however, someone tells you "Do what you can - I'll take care of the rest" - the pressure is off. But it's not just the relief - it's the reassurance - the knowledge that there is someone who will provide a safety net and make sure that you are taken care of. And when that someone is Hashem - the reassurance is double. At least.

A word on gratitude

The Torah makes sure to admonish the Kohanim with the strongly worded "Tzav" regarding the procedure of the korban olah. Rashi points out that this is necessary because of the nature of people - when they stand to lose monetarily - they are likely to need extra encouragement to do the job well.
Now this is the korban olah - it all gets burnt and no meat goes to either the kohen or the bringer of the sacrifice. So what monetary loss are we referring to ? If the kohen has become accustomed to receiving korbanos from people - he is in danger of taking them for granted. And if he were to take them for granted - he may view them as his right. And when someone decided to bring a korban olah instead of a korban shelamim ( from which the kohen does get a portion ) a kohen with an inflated sense of entitlement might feel that the fellow has no right to deprive him, the kohen, of his due meat - just because he would rather bring an olah, I mean really ?!?
This sense of entitlement - that I am automatically deserving of everything - is a very dangerous trait. If I am entitled - why should I thank the one that gave it to me ? If I am entitled to the outcome of his sacrifice - shouldn't I have the right to dictate it's terms ? And so on ...
We see that above and beyond regular loss is perceived loss. Not what you're losing but what you think you're losing. This is such a common pitfall that Hashem chose to admonish the kohanim specifically regarding this situation.
Is there anything that we take for granted ? Isn't it time we show a bit more gratitude ?
Consider this your admonition.

The Good the Bad and the Simple

( Sorry about the title - I couldn't resist )

I saw a fantastic shtickle from the Sefas Emes as explained by my esteemed colleague and good friend, Rabbi Reuven Boshnack.

The Sefas Emes begins his thought by pointing out that our sons ( Banayich ) are also viewed as our builders ( Bonayich ) - which in and of itself is a fantastic thought - that the greatest achievements that we can aspire to involve building future generations by our example and our legacy. And so, the four sons are in fact, four approaches to build ourselves as better servants of the King.

To the wise son in all of us the Sefas Emes points out that we should exhort ourselves to remember that for all the logical reasons in the world and all the wisdom that lies behind the mitzva observances - what is paramount in our service of Hashem is devotion - the kind of devotion that leads us to want the sweet taste of the mitzva of afikoman in our mouths long after we discharged the technical obligation. In a play on words, the Sefas Emes says that the 'taam' hamitzva ( or 'taste' of the mitzva ) is more important than the 'taam' hamitzva ( reason for the mitzva ).

To the wicked son who questions the point of the fanatical attention to detail, who casts doubt as to why Hashem, King of the entire universe, would possibly care if we found every last crumb that was stuffed into the outlets and behind the refrigerator - we say "Because of this Hashem took us out of Egypt". Our neurotic attention to detail does not mark us as those who have deteriorated in their service of G-d into worrying about trivialities ( as the rasha claims ) quite the contrary, it is exactly this nitpickiness which is our most valuable service to G-d. This is what we are able to do for Him - to finely concentrate on every little detail - and it was with this in mind that He took us out of Egypt - to serve Him - the way we know how, with attention / devotion / obsession with the details.

Eliyahu HaNavi, drink up !

I was asked by a very chashuve student why we only wake up and mention Eliyahu Hanavi at the end of the seder when we pour 'his' cup.
I saw two answers that I wanted to share with you.
Eliyahu's cup is a misnomer, points out Rav Shlomo Zalman Auerbach, Zatzal, ( as quoted in the Roshei Yeshiva Haggadda ) because the cup is not for him at all. We know that the four cups are drunk, in part, to correspond to the four statements of redemption ( Leshonos HaGeula ). They are : VeHotzeiti, VeHitzalti, VeGaalti, VeLakachti ( In various pesukim, Hashem says "And I will ... Free, Save, Redeem and Take you out of Egyption bondage ). The gemara in Pesachim maintains that there is a fifth pasuk that is perhaps also a statement of redemption : 'VeHeveiti' - and I will Bring you to the Land of Israel. In order to resolve this conflict we pour the fifth cup ( in case it is a lashon geulah ) but, we don't drink it ( in case it is not a lashon geulah ).
Like many cases in the gemara - we state that we await Eliyahu Hanavi to come and resolve the difficulty - that's why it became known as Eliyahu's Cup.

When G-d Says Jump - We Say "How High ?"

"Vayakhel"
And Moshe caused the people to congregate.

Rashi points out this difference between the gathering of the people to hear Hashem's word and the people gathering themselves.

But what does this semantic difference teach us ?

After the third period of 40 days in shamayim, where he was praying and fasting for the return of the close loving relationship between Hashem and His people, Moshe returns and all he has to tell the people is "I have some Torah to teach you !" and the people come flocking.

You can tell alot about a person by what gets them truly excited and animated. In fact, this was readily apparent in the sin of the golden calf. The people said they wanted a spiritual intermediary, but - in reality - all they wanted was to have a lavish banquet dedicated to immorality. We see here, however, that the time Moshe Rabbeinu and the Jewish people spent doing teshuva for the cheit ha'eigel paid off. Not only were the people ready to accept the word of G-d - they were also quick to gather to hear it.

And what about us ? What gets our eyes shining and voice raised just a bit too loud ? And what does that say about us ?

How much can you grab ?

When I was a bochur in Yeshiva, my Rebbe - Rav Yechiel Bloom, Shlita - used to give us chizzuk when the beis medrash was a little empty - so that we should not become disheartened by the lack of fellows. He said that min haShamayim it is decreed how much torah will be learnt in a particular beis medrash - but not by whom - so when we were fewer in number we could, in fact, get a bigger slice of the pie, i.e. - 'grab' more learning.
As I sit here in Cracow, about to experience shabbos in the city where pure Toras Chaim flowed from the Rema, the Tosfos Yom Tov, the Bach and practically countless others - I wonder - just how much can I 'grab'?

A Powerful Hidden Love

The entire story of Purim is one big mystery. The miracle is understated and behind the scenes. For the story to be so subtle is understandable - the whole point of the miracle was that it should be hidden from the casual observer. But why should the biblical narrative emphasize this? Surely we could have a more explicit story that would point out the divinely inspired turning points in the great saga that is the Purim Tale?

If we were to do that, however, we would lose the real message of purim. The idea is not simply to look for the hidden hand of Gd and respond in a loud and raucous praise. That's only scratching the surface. Rather, just like Hashem demonstrates his love for us through these subtle behind-the-scenes ways - we should also harbor in our own actions and feelings a powerful hidden love for the Ribbono Shel Olam - it doesn't need to come out in huge garish displays of fervor - it just needs to be there. That's why the heroine of the story was called Esther or 'hidden one'. It was her hidden reserve of devotion to the One Above that gave her the ability to sacrifice all for her people.

May we be zocheh to a purim filled with deep and abiding devotion to the One Above. Amen.

Can You Handle That ?!?!

The Sefer HaChinuch ( mitzva 96 ) points out that the very shape of the utensils in the BeisHaMikdash were designed to inspire us and teach us "great and awesome lessons".

The Aron HaKodesh had a unique addendum to it's shape - not the crown, not the cherubim - the badim, the handles. They weren't designed to simply be a carrying tool - as the passuk points out - they may never be removed from the aron.
So what can we learn from the handles ?
Well, each one of the keillim in the Beis Hamikdash represented something - the Menorah - wisdom, the Shulchan - wealth and the Mizbeach represented devotion. While some of these keillim had handles - the handles were not part of the inherent shape and could therefor be removed.

Handles are a way of grasping something. Designed specifically to make a handhold possible, we can say handles represent accessibility or approachability. The Torah's wisdom - has no shortcuts - no handles. If you want to become wise - you must toil. Period. Same goes for wealth - we may have an approach ( giving maaser does come with a promise of wealth ) but that isn't a given - Hashem will always be the final arbiter of a person's financial well being. Even devoting oneself to Hashem through service or prayer isn't automatically going to click. It requires effort.

to our connection to As opposed to the Aron. The Aron played host to the "witnesses" of the covenant between Hashem and His children. The Aron also had handles that never left it's side - the accessibilityHashem - the ability to tap into it and reaffirm it never wanes. Wisdom, wealth - these things may be important and Hashem does enrich our lives, at times, with them. But our inherent connection to Him - that's something that is always available - no matter what no matter when.

That was the very nature of the Aron - to teach us this idea - that's why it is regarding this mitzva that the Chinuch says that the shape of the keillim was meant to teach us something - because it's not just that the handles must stay to complete the utensil - but that the lesson we are to learn was from the handles themselves.

Can we handle that ?!

How About Dirt ?

When Hashem tells us that we are supposed to worship Him and serve Him - we might expect that we would be required to exert ourselves to the utmost to do so in as grandiose fashion as possible - not so, says the Torah.

"An altar of earth you should make for me ... " ( Shemos 20:21 )

Hashem requires from you, not gold, not silver - just a little earth - and your devotion. As our sages teaches us "Rachmana Liba Bai " ( 'The Merciful One [Hashem] requires only the [devotion of the] heart').

So why does Hashem only ask for a mizbeach of earth ? Is this because the service is worth so little that it can be fulfilled on a mound of dirt ?
Unlikely.
Is it because our inner devotion is so powerful it can transform a pile of mud into an Altar fit for serving the King of All Kings ?
Probably.
Wow.

So What ?!

Why Yisro gets his own parasha is something of a conundrum. You see, he wasn't a tzaddik like Noach nor a zealot like Pinchas. He wasn't even Jewish. But his name is on the parasha ( of Matan Torah no less ) to teach us an important lesson.

He never said "So What ?!"

When we see things that are inspirational - what do we do with that inspiration ? Do we even recognize it ? And then, do we seek to implement a change in our lives because of it ? Yisro used it as a springboard to make a journey across the desert to find the Jews. Where will your journey lead you ? And will you have the courage to take it ?

Think Tree !

We see that the Jewish calendar is rather divinely inspired and in perfect harmony with the school year, even when we are out of school we still end up pacing our years in the same method.

We needed to start anew and afresh with the Yamim Noraaim - and have Hashem wipe the slate clean in order to be ready for the year. After all that praying and cleansing we felt so pure that we could just dive into a mitzva with our whole bodies ! (We sit in the Succah with our entire bodies ! The Lulav & Esrog represent our main limbs ) The long, dark winter set in - we felt estranged from hashem ( chas ve'shalom ! ) so we received a gift of light ! to carry us through.

With most of the winter gone, and our roots strengthening in the soil of Torah - our 'sap' is starting to finally rise within us and we can now begin to think about bearing fruits. As we know - fruits aren't the product of intense concentration on the part of a tree - the tree just focuses on growing and absorbing and assimilating nutrients into itself. The fruit is the byproduct of this focus. It's what happens when the tree builds up it's goodness to the bursting point. If we approach our own growth in order to 'see what we've gained' then we are missing the point. For example - if we want to be the kind of person who loses herself in the sweet words of Tehillim for a half hour every day - taking out a stopwatch is the wrong way to go about it !! If I am concerned that my chessed resume isn't so impressive - going out to do something for someone else - so I can really do it for myself - is missing the boat completely !

It's our job to concentrate on soaking up the 'nutrients' of Torah - the 'fruits' - our maasim tovim - will proceed on their own as a natural outcropping of this. So as we celebrate the renewal of trees and the approach of springtime - remember - "Think Tree !"

Are you Happy ?

My Rosh Yeshiva, Shlita, always used to ask me
- "Yoyav, are you happy ?!"

I believe the purpose of his question was not just to make sure things were going okay with me.
I think it stemmed from a unique perspective on the dictum of Chazal, "Ivdu Es Hashem BeSimcha"

One can understand it to mean - serve Hashem while being happy, 'besimcha' with happiness - while you perform your mitzvos and other services for Him.

However, the meaning projected here - is 'serve Hashem with your happiness' ! The happiness isn't a condition or mindframe while serving Hashem - it IS the service itself !

Why do some things make some people happy and others do not ? The answer is that Hashem created us uniquely, each one with a sense of what will make us happy. When we are happy we are in fact fulfilling our individual destiny - our mission from on high. Proof ? We're happy !! We are answering the echo of that which Hashem created within us.

So when we want to know how we are doing spiritually - we must ask ourselves
- "Are we happy ?!"

Taking on G-d

When Moshe Rabbeinu comes to Pharoh for the first time the results are mildly disastrous. Pharoh increases the workload of the Jews to even more intolerable proportions. Then Moshe Rabbeinu does the unthinkable, especially for a prophet who has a clear understanding of Hashem.

He blames G-d.

This is the most righteous person in the generation - the one destined to receive the Torah from G-d's own hand ( so to speak ) and here he is .... blaming G-d ?!?! Why ?!?!

Because he loves us.

Hashem makes us a promise ( see tractate megilla 11a) that he will look out for us in every generation by sending us true leaders who will guide us through the winding, blinding pathways of Olam Hazeh into the wide pastures of Olam Habba. That these leaders are so dedicated to us, their charges, that they are willing even to do the unthinkable and challenge the Ribbono Shel Olam - that is the icing on the cake. A true expression of love from our shepherds who, in turn, represent to us the true love of Hashem.

I feel all warm and fuzzy inside.

On Angels and Men

When we say "Kadosh Kadosh Kadosh ..." in kedusha we are actually echoing the angels. This is the high point of davening - it is there, at the pinnacle of our prayers, that we can really sing G-d's praises with the absolute clarity of a being that basks in His presence constantly. I mean, if these angels were created specifically to praise Hashem, you'd think that they do the best possible job of it! After all, they are tailor-made for the part.

So why introduce the kedusha with our own declaration? "Nekadesh ..." We will sanctify your name in this world ( "BaOlam" with a kamatz - as opposed to in the world " BeOlam" with a sheva na )

This is the difference between us and the malachim. They can sing the praises of G-d in ways we can barely hope to emulate - but their praise is static. The angels can only describe Hashem's majesty and holiness. We can extend it into this world through our actions. As creatures of free will and infinite choice, we can actually spread the mantle of G-d's glory willingly over ourselves and our world... by realizing that in our decisions, there is the opportunity to choose for ourselves or for G-d.

Go on, extend the majesty of Hashem to a corner of the world its never been before - next time you choose to do something right, keep in mind, you are doing it for G-d.

Is it black or white ?

Ever wonder why the sun might bleach hair but darken skin ? The answer may very well be found in Malachi 3:19-21.

Malachi, last of the prophets, culminates his prophecy with these apocryphal words -

"3:19 For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts,t hat it shall leave them neither root nor branch.
3:20 But unto you that fear my name shall the sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. "

The rishonim point out, however, that this is not a case of a great battle between the oven that burns the wicked and the sun that protects the righteous. Rather, they are one and the same ! The judgment you will receive at the end of days is your own just dessert, period. The sun, in this case, is just clarifying the consequences - that's why it can burn the wicked like an oven yet be pleasing to the righteous like a summer's day. May we merit to see the redeemer soon and may we feel the balmy rays of the sun and not it's vicious heat, amen.

Wow ! You're Jewish Too ?!?!

It isn't until Yosef fulfills two classic conditions for identifying a Jew out there in galus, that the brothers really accept him for who he is.

He eats gefilte fish and uses vague yiddishisms like chutzpah and kvell.

No, seriously, he speaks to them in their native tongue, lashon hakodesh, and he cries with them. A lot. Only after Yosef cries with Binyamin and cries upon his brothers, do they accept him.

We may be able to use these two benchmarks to define or redefine ourselves vis-a-vis the world at large. What is it that marks us as Jews ? Especially to our fellow Jews, our speech and our empathy.

Do we speak with the refinement and humility or is our speech littered with the boasts and brags of secular society, so alien to our values ? Have we finally absorbed "looking out for number 1" after being bombarded with it from so many media outlets ? These subtle, yet telling, indicators of our spiritual health are given to us to safeguard.
As a testament to Yosef HaTzaddik, who lived for 13 years in the Egyptian slave and penal system and 9 more in the still more morally corrupt palace, and did not succumb to their enticements - let us pledge to watch them and with them our spiritual development as a whole.

8 days, but why ?

A famous question asked in relation to Chanukah is : If the little jug had sufficient oil to last one day - wasn't the miraculous aspect of the lighting only seven days ? Shouldn't we then have a seven day holiday instead ?

The answers are many - That in simply finding the oil there was a miracle; that the extra day commemorates the military victory; that they only filled up an eighth of the oil cups in the Beis Hamikdash ( so the miracle was evident even on the first day ) - are among them.

I heard another answer that I believe merits to be shared. This was inspired by a very chashuve bochur in my neighborhood.

After years of battle and watching many comrades perish, the Maccabies would be, perhaps, justified in a certain cooling of their dedication to the cause - after seeing the heavy toll that it took. The miracle was not just the oil that was there to be lit - but also the fire ( double meaning intended ) to light it !

If we ever find ourselves triumphing in a struggle and then losing perspective once we've won - maybe we can find inspiration amongst our ancestors - that had the courage to see the fight through and stay the cause afterwards.

Happy Chanukah !