Pray What ?!?

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

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

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

Without Restraint

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

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

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

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

B'Hatzlacha !

I feel taken care of

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

Praise G-d !

With a good eye

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

Shooting for the stars, even with a BB gun.

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

Let's give it all we've got !

Smile !

Along with all the substantial brachos that Hashem has the kohanim bless bnei yisrael with, is one that doesn't seem like such a significant bracha.
The bracha goes "May Hashem light his countenance towards you and grant you grace". Rashi, in defining 'light his countenance' explains - will show you a smiling face.
We all know that it is pleasant to see a smile and unpleasant to see a frown - is this really on par, though, with Hashem's protection or the promise of peace ?
If we really knew the power of a smile - we wouldn't doubt this. Maybe that's what Hashem is blessing us with - the knowledge of the true power of a smile.

Go ahead, load both barrels - ready, aim ... smile ! And unleash a whole world of joy and happiness into someone's day.

Special delivery !

We know that Shavuos is the holiday of receiving the Torah and that we don't just commemorate it - we actually relive it. If we are going to relive it we need some basic facts straightened out.

Well, if the Torah is being given to us - stand to reason that we have to able to receive it. If someone hands me a heavy package - I have to be able to lift it from them. If someone has several gallons of water for me - I can only accept it if I have a tank or a kiddy pool to store it all. With that in mind, think about this - where did Bnei Yisrael find a vessel big/worthy enough to store the Torah once they received it ?

The answer, says the Alei Shur, is found in the approach of the Jews to Har Sinai. When they camped around the mountain - they are described as having a tremendous sense of unity and purpose - " כאיש אחד בלב אחד " - "... like one man with one heart ... ". The combined hearts of roughly 2 million people unified for one cause - to accept Hashem as king and hear His message - THAT is a vessel big and worthy enough to accept the Torah into.

So on Shavuos night, while you learn, remember : When you daven you are talking to G-d, when you learn - He is talking to you! And if you approach the learning with the same earnest desire to hear His message that Jews worldwide will be demonstrating - you will, iy"h, merit to join the huge, conglomerated, Jewish heart, and successfully relive the receiving of the Torah.

Good Luck !

So, why don't we start the Torah as soon as we get it ?

In other words, why do we start and end the Torah on Simchas Torah - when we actually received it on Shavuos ? Wouldn't that be a more appropriate time ?

I was asked this question by a very chashuve Jew.

The Gemara in Megilla ( 31b) states : "Ezra established for all of Israel that they should read the warnings in sefer Vayikra before Shavuos and the warnings in sefer Devarim before Rosh Hashanna. Why ? So that the year and it's misfortunes should exit together."
In other words, the cycle of Torah readings reflects the time of year that we find ourselves in. This cycle was generated in order to get the most meaningful associations and lessons from the parshiyos.
One question still remains, however, since when is Shavuos the same as Rosh Hashanna ?!
The gemara answers that on Shavuos we are judged regarding tree fruits - so it's like Rosh Hashanna which is also a day of judgment.
Another answer that occured to me was that Shavuos and Rosh Hashanna really do share a common purpose - they both commemorate the creation of the world.
You see, when the Torah recounts the days of creation it mentions the sixth day as the "yom HAshishi" ("THE Sixth day" - these are also the words we start kiddush with.) The gemara [Shabbos 88a] states that this refers, not to the sixth day of creation, but is in fact alluding to the sixth of Sivan, Shavuos.
The world was created on condition that the Jews give it purpose - which they did by receiving the Torah. So, Shavuos is a commemoration of creation ( or at least the reason for it ) and Rosh Hashanna is the day of creation - and since they both represent renewals we aim to finish up those scary parshiyos of tochacha before hand - so we can start on a positive note.

Let's gear up for a day of renewal in our service of Hashem and devotion to His Torah - more importantly - realize the whole world is counting on you !
- Hatzlacha !

More On Prerequisites

So we said that learning Torah is a prerequisite for personal growth ( as opposed to being synonymous with it ) - but are all prerequisites created equal ?

The Torah points out that tumah is transferred onto a fruit or vegetable that grew from the ground only after it is picked and only after it has been splashed with one of the seven liquids. But the prerequisite of splashing is mentioned in the reflexive ( ..."and if water was placed on it"...) to teach us that even if the owner of the fruit / vegetable didn't want the prerequisite fulfilled - it still is.
It therefor, logically, follows that if the Torah had to make special mention of the fact that this prerequisite is fulfilled even without the owner's intentions - other prerequisites ( like the one we were discussing ) must be done with intention to fulfill the prerequisite - or else they are insufficient !
In other words, one cannot become a tzaddik just by learning, it is merely a prerequisite. And learning doesn't even fulfill the prerequisite of 'tziddkus' unless you actually intend for it to do so.

Hatzlacha !

What Can the Torah Do For Me ?

The mishna in Avos [6:1] points out that one who learns Torah is treated to all sorts of beneficial side effects. In addition, the mishna says that learning torah acts as a prerequisite for being a tzaddik. "ומכשרתו להיות צדיק"
Why doesn't learning Torah grant one immeddiate 'tzidkus' ? Why does it only serve as a prerequisite ?
Even if one learns and absorbs the learning - it still takes a specific, concerted effort to see results. If you learn Torah and feel that the learning is enough, that personality development is not for you - you may, chas veshalom, end up like R' Akiva's students - steeped in Torah but unable to relate properly to their fellow man.
Sefiras HaOmer is a time uniquely suited for this particular avodah...
Let's do it !

Hey, what about us ?!?!

Pesach sheni is upon us !!

The Torah introduces this holiday in a strange fashion - by quoting those who made a claim / complaint to Moshe Rabbeinu in a positive light ! There were certain Jews who could not bring the korban pesach due to their impure status - and why were they impure ? They were part of the chevra kadisha and had to deal with their deceased brothers.
Their claim was essentially as follows : What should we have done ? We accept that those who are tameh due to their own lashon hara (tzaraas) should be excluded from the korban pesach. But we were dealing with a mitzva, the proper burial of a fellow Jew ?! Why should we miss out on this crucial mitzva ?!
We find that whenever Bnei Yisrael had a claim / complaint to make they were either reprimanded and granted their request ( such as the request for water ) or reprimanded and not granted their request, sometimes both ( the request for meat yielded the slav - but also yielded a plague that killed the offenders ). There are two complaints, however, that Hashem greeted with a smile. The first is the claim of those who wished to bring a korban pesach despite missing out due to tumah. The second, is the claim of the daughters of Tzelafchad - that they wished to have land in Eretz Yisrael.
Let's learn their lesson - when we have to kvetch - let's not kvetch to Hashem "why didn't you give me that" or "how can I live without this". Rather, "Hashem I really want to serve you better - help me !"
Happy Kvetching !

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'?