A Song Of Praise

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

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

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

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

What about the rest of us ?

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

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

A Disgrace Of G-d

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

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

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

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

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

To Sing Your Praises

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

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

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

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

Hatzlacha !

Daven For What We Really Want

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

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

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

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

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

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

Hatzlacha !

What Came First, The Temple Or The Tree ?

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

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

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

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

Hatzlacha !

Oh, Is That All ?!?!?

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

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

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

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

Hatzlacha !

A Curious Torture

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

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

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

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

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

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

Hatzlacha Rabba !

Tightrope Walkers

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

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

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

The true nobility of the Jewish Nation.

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

Moshe Rabbeinu's Mussar

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

Why ?

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

So why is mussar different ?

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

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

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

Spill Milk If You Have To

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

mmmmm, spiritual shvitz.

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

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

I ask you - does it matter ? No.

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

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

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

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

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

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

Hatzlacha !

Happiness Through Suffering

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

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

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

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

Once In The Morning & Once In The Evening

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

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

Why is this passuk the most important ?

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

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

Hatzlacha !

Pray What ?!?

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

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

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

Without Restraint

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

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

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

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

B'Hatzlacha !

I feel taken care of

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

Praise G-d !

With a good eye

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

Shooting for the stars, even with a BB gun.

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

Let's give it all we've got !

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 !