A Healthy Kabbalas HaTorah

Chazal learn from the pesukim [Shemos 20:15 & Shemos 19:8] that there were no sick or disabled Jews at Har Sinai, rather they were all cured.

Why ?

Was Hashem going to prevent the Jews from ever falling pray to these things in the future ? No. So why not get us used to things as they will be instead of creating an artificial haven ? If we will be responsible for keeping the Torah under these conditions – shouldn't we also receive the Torah under them as well ?

No.

I can't receive the Torah bogged down by illness or cluttered by preconceived notions – I must accept it as a tabula rasa, a clean slate.

If I see the Torah as a band aid to solve my problems, as an all purpose "Dear Abby" -  then when the going is smooth I would feel justified in ignoring it completely (Chas VeShalom !)

I must realize that while the Torah holds solutions to all of life's little problems and has priceless guidance to offer on coping with all of the difficulties that come up – that is not its primary purpose. The Torah is there to teach us what to do and how to serve Hashem, especially when things are going right !

This Shavuos, let's not look for how the Torah can fix our lives – let's plan our lives around the Torah and in this zechus may we merit to see the centrality of the Torah in our tragedy and sickness free lives, amen.

Hatzlacha !!

The Greatest Trail

To paraphrase a great quote – it's not what the view looks like from the top that counts, but how you climb the trail that really matters.

As anyone remembers from the last time they stirred off the couch or the computer chair to hike a trail or a mountain climb – there is a certain thrill, a proprietary feeling of accomplishment and possession when we finish or reach the top. The view just wouldn’t be the same if we hadn't sweated our way up there.

Why ?

Because a view that is given to you with no effort represents just a minute of your time – "look, here is a minute – isn't it beautiful ?! OK, let's move on …". A view that you have been climbing towards for an hour is that much greater because it encapsulates all that investiture. And for several hours or even days – all the more so.

But, the thrill and nachas of the accomplishment fade. Even the greatest peaks in our toil still gradually move to the background of our consciousness. What makes the longest lasting impression ? The effort itself.

This also distinguishes the 'men from the boys'. The lesser person will push himself solely for the goal – and may often as not find that it does not live up to his demanding expectations. The greater pursuant – he will give it his all, not just because he wants to finish, but also because he sees the effort as a worthwhile endeavor in and of itself. The true measure of the person becomes, not the ability to attain the goal, but rather – the affection they feel for the effort. The lesser one will hate every step – seeing it as a cumbersome toll to be grudgingly given. The greater one will cherish the effort itself – understanding that the effort and goal are a package deal.

This is the meaning of Rashi's comment ( from the Medrash ) "If you shall walk in My laws [Vayikra 26:3] – this is referring to toil in Torah study".

When we recognize that the trail to Torah knowledge and observance has the most breathtaking summit – we become true devotees, not only of the peaks – but of the grueling trail all along the way.

Hatzlacha !!

Broken Boxes

The service of the lechem hapanim, or show breads, is described in the end of the Parasha [Vayikra 24:5-9]. When describing what the loaves looked like, Rashi tells us [commenting on Shemos 25:29] that they were similar to a box or crate with two of it's sides broken open – resembling a loaf that has two 'faces' that seem to peer in each direction.

Why use an analogy of a broken item to describe the holy loaves of temple sacrifice ? Could we not have figured out a different, more respectful way to refer to them ? And how, exactly, are we to understand the sharp contrast this forms with the mizbeach, whose animal sacrifices had to be perfect and without blemish. Or even the Menorah, whose oil was to be the purest of the pure ?

Rashi, it seems, is emphasizing an important aspect of the lesson we are meant to derive from the lechem hapanim.

The lechem hapanim symbolized the ability to serve Hashem through wealth. As the gemara states [Bava Basra 25b] "One who wishes to become wealthy should focus his prayers on the north" ( because the Shulchan was in the North of the Mishkan).

If it represents monetary wealth, what exactly is the shulchan doing in the mishkan to begin with ? Well, there are many ways to serve G-d, it is easy to serve out of poverty – for if you voluntarily accept poverty in your dedication then you must be doing it for G-d. But we are left in confusion as to the nature of service through wealth – do I just acquire money and pay a lip service ? Do I employ a righteous zeal and attempt to amass great wealth in the name of G-d ?

We can perhaps compare serving Hashem through wealth with serving Hashem by eating, in much the same way that divine service through poverty is akin to fasting. What does 'eating for G-d' mean ? It means that I acknowledge that G-d is the source of all of this bounty (the easy part), and I only indulge for the sole purpose of experiencing His beneficence so that I might praise Him more devotedly (The difficult part).

Now we understand the challenge the Shulchan presents – but our clarity still falls short regarding the analogy of the lechem hapanim to broken boxes.

While service through wealth is difficult, it is by no means impossible ( See Dovid HaMelech or Rav Yehudah HaNassi ). But this service differs in one more important way from other forms of Avodas Hashem. It is fundamentally lacking. While the prayers we say and the Torah we learn, and even the tears we cry, have an eternal quality about them and they will remain forever attached to our immortal souls; the physical wealth we amass, even in a sincere act of divine dedication, will still return to dust as our bodies do after our time on this earth is up.

So, in recognition of the value that their inherent temporariness gives these items that are used in acts of divine service Rashi connotes them as 'broken boxes'.

May we be zocheh to serve Hashem truly, with our wealth as well as our deprivation, but may we never forget the eternal nature of the purely spiritual side to our worship and the temporality of the physical one.

Hatzlacha !

Divine Service Or Stomach Service ?

BS"D

 The Torah [Vayikra 17:1-7] teaches us the prohibition of outside slaughter, bringing a sacrifice to Hashem outside of the delineated boundaries of the Mishkan. If someone were to violate this law the Torah ascribes to him an unusual appellation; murderer.

I can understand that one who transgresses a law should be considered guilty or even wicked. But how does a misplaced sacrifice make him a murderer ?! 

If we are to worship G-d, then the operative part of the relationship is our subservience to Him. That's what worship is all about. If we want to serve G-d, but on our own terms, that is unacceptable.

I remember hearing a story ( first hand ) from a Rav who came upon the hired cantor, whom he was hosting for Yom Kippur, drinking a hot cup of coffee in preparation for the 'service'. "It's for the throat," he excused himself sheepishly. Needless to say, the cantor did not lead the congregation that day.

But why a murderer ?

Someone that serves G-d on his own terms is really serving himself. If he will take the life of an animal as part of his worship scheme – what's to stop him from taking the life of a man when he believes that G-d 'calls' for it ?

Chazal also compare embarrassing someone to killing him. When we see our friend doing something inappropriate – how do we tell him ? Is our intention to shame him ? Or do we really seek to help him see and correct his mistake ?

This is contingent on the same question – if it is about me – I may want to "one-up" my friend – if it is about G-d – then my competitive feelings are totally out of place.

Let's take the lesson of the improper slaughterings and apply it, not only to our relationship with our creator – but also with our fellow creations.

Hatzlacha !!

Temporary Holiness

BS"D

Holiness is derived from abstinence. "קדש עצמך במותר לך". When one separates themselves from a given luxury or indulgence – a certain level of holiness is achieved. Yet, we are not a religion of meaningless asceticism. Dedication of a pleasure or an indulgence to a higher goal is even holier than refraining from it completely, as is evidenced by the consumption of intoxicating wine in a procedure known as "Enacting Holiness" – that is, "Kiddush". Colloquially, this can be described by the phrase – "It is harder to eat for G-d, than to fast for G-d".

So, for a week, we refrained from the more pleasing chametz in favor of the less palatable matza. This was, in addition to a commemoration of the exodus from Egypt, an act of holy abstinence. But, we have now returned to eating leavened bread. How are we to relate to our state of temporary holiness ? Was it a brief interlude from 'real life' – designed to shake us out of spiritual stagnation and then return us refreshed into our lives to resume business as usual ?

I say, no.

To view Pesach as a battery recharge would be to deny the lesson of holiness by abstinence. During Pesach we practice this holiness as we willingly forgo the tastier chametz. But in order to achieve the next level in our service of G-d – we must translate that effort into a greater holiness. If the chametz we eat in our post Pesach state is identical to the chametz we ate before, then it is nothing more than chametz she'avar alav haPesach – ( Chametz that was owned by a Jew illegally during Pesach and is therefore prohibited ). But if we manage to generate new eating procedures – whereby we dedicate ourselves and our eating to the service of G-d ( instead of our gut )  - the we have translated the temporary holiness of Pesach into a lasting one of the year 'round.

Hatzlacha !!

Some Pesach Posts can be found here :

http://prepesachprepatoryponderings.blogspot.com/

Hatzlacha !

A Spiritual All-Nighter

בס"ד

 "צו את אהרן ואת בניו לאמר זאת תורת העלה הוא העלה על מוקדה על המזבח כל הלילה עד הבקר ואש המזבח תוקד בו:"

[ויקרא ו:ב]

"Command Aharon and his sons, saying, this is the instruction for the Olah offering, this is the Olah which burns upon it's fire upon the mizbeach – all night, until the morning – and the fire of the mizbeach will be ignited upon it" [Vayikra 6:2]

If the Torah tells us that the fire must be kept burning all night – why remind us that this mes until the morning ? Surely this repetitive phrase is meant to teach us something.

Two ideas come to mind, especially in light of the obvious symbolism of the fire upon the mizbeach to the dedication we have 'burning' in our hearts in our own dedication to the service of Hashem.

First, we must realize that as difficult as it is to devote ourselves to the service of Hashem in the 'nighttime', or spiritual low, these periods always herald a bright tomorrow. There may be a time when we feel Hashem distant from us – but know, that He will be felt all the closer for our 'all-night' vigil, when the 'morning' arrives.

Second, however, is an idea that is more obligating than comforting. It's true that the 'morning' of spiritual closeness with Hashem will follow the period of difficulty we have termed 'night'. But, it is our responsibility to keep the fires of dedication burning – '…until the morning' and not even a moment less. We can't claim that since it became difficult to serve Hashem in a metaphorical night we are absolved of the responsibility – rather, we must redouble our dedication in all things spiritual and be prepared to keep at it – until the morning, until circumstances for divine service become easier.

Hatzlacha !!

Looking out for number one

בס"ד

 

When the haggaddah says that if Hashem had not redeemed us from Pharaoh's clutches then we would surely be enslaved there until today.

 

What does this mean ?! That in 2009 we would still be there ?

 

It is referring to what the redemption is all about – freeing ourselves not just from the land of Mitzrayim – but also from the tumah of mitzrayim. We would all still be enslaved to the ideology of Pharaoh in Egypt – namely self worship.

 

When and how are we guilty of this heinous sin of self worship ? Perhaps more frequently than we know.

 

What is our number one priority ? Self or Hashem ? Is doing mitzvos contingent on how I feel or what my mood is ?

 

Since this is such a slippery pit of self aggrandizement – we need constant salvation from it. So every year, no matter how wise, or how knowledgeable we are – we still repeat the story and miracles of the redemption from Egypt – because it is precisely this reminder that will serve as our booster shot – against the terrible infection of self worship.

 

May it be Hashem's will, that just as we were redeemed from bondage in Nissan – so too may we be redeemed again, and celebrate this Pesach in the hills of Yerushalayim, in the courtyard of the rebuilt temple, amen.

Hatzlacha !!

Are clothes more than just frostbite prevention ?

"ועשית בגדי קדש לאהרן אחיך לכבוד ולתפארת"

[שמות כח:ב]

"And you shall make Holy Garments for Aharon, your brother, for honor and splendor"

[Shemos 28:2]

These garments played two contradictory roles in the upcoming days. On shabbos we read how they represented the weighty and honored position of being the chief representative of the Jewish nation in their mission of attaining closeness to G-d in holiness and purity. And on purim we will read how Achashverosh wore them at his banquet of revelry to demonstrate his supremacy over the fallen Jewish nation.

A greater contrast could hardly be imagined.

Aharon, paragon of humility, actually had to be persuaded to wear the holy garments for he was wary of becoming entranced by the glitter and succumbing to the pull of haughtiness. Achashverosh, on the other hand, embraces this agenda heartily and goes on a campaign of self aggrandizement that begins when he copies the legendary throne of Shlomo Hamelech and pinnacles at his impersonation of the kohen gadol.

So do clothes make the man ? Certainly not. Rather, man either fills the shoes he's given to wear – or slides around in them looking all the more ridiculous for his attempts at impersonation.

Let us strive to be worthy carriers of our clothing – to truly embody the ideals of the bnei torah that we appear to be. And in this zchus may we merit to once again, see the Kohein Gadol in his splendor in the rebuilt Beis HaMikdash, Amen.

Hatzlacha !!

Growth and Immutability

R' Shimshon Raphael Hirsch points out that the menorah is the only one of the major vessels that contains no wood. Paradoxically, the menorah is the only vessel to resemble a growing object ( with it's trunk and branches - the menorah resembles a tree ). What can we learn from this ?

Regarding the absence of wood in the menorah, R' Hirsch comments that this is an integral fact in our understanding of the torah ( which is what the menorah's light represents ).  The torah, being Hashem's wisdom, is immutable and unchanging. It doesn't go in or out of style and is not subject to the whimsy of fads and trends. Only once we accept this truth can we move forward in our study of the torah. 

Perhaps this is why the menorah is shaped like a tree. Because once we recognize the unchanging nature of the torah, and devote ourselves to it's study - then we ourselves will embark on a journey of growth.  There is always room for development and evolution - but only with the understanding that the growth is within us - we are the ones advancing and the unchanging torah is the vehicle.

As an analogy - when I view a masterpiece from far away - it seems simple and unimpressive. The closer I look and the more expertise I develop - the more wowed I'll be. The masterpiece has not changed - I have.

May we all merit to continue to be nurtured into our own mighty and stately trees - with our roots drinking firmly from the waters of the unchanging torah.

Hatzlacha !!

Perceptions

"וגר לא תלחץ ואתם ידעתם את נפש הגר כי גרים הייתם בארץ מצרים"

[ [ספר שמות כג:ט

 "And you shall not oppress a stranger for you know the feelings of a stranger for you were strangers in the land of Egypt"

[Shemos 23:9]

 Do we need a reason or justification to observe Hashem's mitzvos ? Even more so, is it thinkable that we wouldn't e commanded in this mitzvah if we wouldn't have the negative experience of the Egyptian exile in our national past ?!

 This passuk actually comes on the heels of the warning against accepting bribes. The reason that a bribe is assur is that it will alter your perception and render you unable to distinguish wrong from right.

 The mitzvah of consideration of the ger is similar in that it makes a difference what your perception is. One who has never been a ger wouldn't necessarily feel the acute pain of the forbidden oppression. With the proper perspective however, we can feel the appropriate empathy.

 We can also use this idea to help us get through difficult times. Perhaps the reason that Hashem is sending these trials our way is so we can empathize with our fellow man when he is struck with nisayon. 

Hatzlacha !!

Happiness Redefined

"ויחד יתרו על כל הטובה אשר עשה השם לישראל אשר הצילו מיד מצרים"

ספר שמות פרק יח 

"Yisro was gladdened by all of the good that Hashem did for Israel, that He saved them from the hands of Egypt"

[Shemos 18:9]

Why was Yisro so happy that Hashem saved the Jews from the hands of Egypt, per se ? Certainly the operative function was the salvation of the oppressed - from whomever it is that is oppressing them ?! 

With this Yisro teaches us a new meaning of happiness. It isn't just about the redemption of the downtrodden and the new light and hope that is coming to them - it's also about the punishment and destruction that are the deserved lot of those who abuse their power and flout G-d's will. 

Happiness, therefore, is a sort of fulfilment - a righting of wrongs, on both sides of the equation, that sets the world back in a shape where the hand of Hashem is more clearly seen.

May we be zocheh to the ultimate happiness with the final redemption, and see all of Bnei Yisrael's - and therefore Hashem's - enemies punished swiftly and justly, bimhaira beyameinu, amen.

Hatzlacha !!

There's No Place Like Home

BS"D

 "...אל יצא איש ממקומו ביום השבת" [16:29 שמות]

 "…no man shall leave his place on the Sabbath day" [Shemos 16:29]

 This is the reason the Torah gives for the prohibition of collecting the manna on Shabbos, because we would have to leave the camp, violating the issur of tchum shabbos. Additionally, there was no need to collect, since Hashem had doubled the bounty on Friday.

 The Sefas Emes quotes from the Arizal that the word 'place' is also an allusion to Hashem, who is known as מקומו של עולם. The reason that Hashem is referred to as 'hamakom' is that everything rests on something, usually that which is beneath it, so in some way – the place where you are is what's supporting you. And what supports that ? Hashem. So in His name of 'hamakom', Hashem is the ultimate supporter.

 So it is supremely fitting that regarding Shabbos Hashem is referred to as such and that this parsha deals with the role of man's sustenance. When the Torah tells us that on Shabbos we should not go and collect the manna – it is because on Shabbos we should not leave our place. During the week we must put in our hishtadlus, effort, to receive our daily bread – on Shabbos, though, we need zero effort because we are already basking within the domain of the Sustainer of All, the 'place' upon which we all rest, Hashem.

 Let us use this upcoming Shabbos (and all subsequent ones) to appreciate and fully realize the tremendous gift that is a day spent wholly in the embrace of Hashem, a day when we are exempt from our worldly pursuits. It is a huge privilege, but also an equally august responsibility as shown by the prohibition of leaving the 'makom.' . 

Hatzlacha !!

Miserliness Is In The Eye Of The Beholder

Yosef is given a very unique beracha –

[בראשית מט:כב]"בן פורת יוסף, בן פורת עלי עין..."

"A son with charm is Yosef, a charming son who catches the eye …"[Bereishis 49:22]

This beracha is not only physical beauty (of which Yosef had in spades) but that he would have charm – or that he would be pleasing in the eyes of his beholder.

 

How did Yosef merit this ?

 

The answer is twofold. We may have thought that Yosef is given this because he himself struggles to see the positive in everyone – this would certainly conform to current ideas on charm, in which a charming person is someone who always has a ready compliment or pleasant observation. But this is clearly not the case. Yosef is entrusted with the power of pleasing sight specifically because he has demonstrated an appreciation for the other side, the negative power of sight.

 

Yosef, at the tender age of six, sees the leering looks that his uncle Esav directs at a beauty like his mother, Rochel, and immediately moves to block him. "That isn't appreciation", he thinks, "that is an appropriation" – it's as if Esav is actually violating that beauty by wanting to possess it. This is a negative application of sight.

 

The next demonstration of Yosef's sensitivity in this area comes some years later when the wife of Potifar petitions him with her amorous advances. Yosef not only refuses – but realizes that even gazing at her beauty would be a violation of the trust that his master has placed in him.

Only someone who has reached such high levels of sensitivity to the possible destructive powers of sight, and a heroic self control of the same, would be granted freedom from the dominion of these same powers.

And us ? Whether we are descendents of Yosef or not, we can all learn from his example – appreciate the harm that negative sight can bring and aspire to the extraordinary levels of shemiras einayim (guarding of the eyes) that Yosef was able to reach.

Hatzlacha !!

An Inner Fire

When fire was created on the first Motzaei Shabbos it represented a collaboration of man and G-d. Prior to sinning in Gan Eden, man would not have needed any external indicator of light - he himself would glow. But following his mistake - man was lost in the darkness - without some external light to direct him. Fire was Hashem's gift to man - because once given to him, man could recreate it at will.

There is also a subtle reminder of the metaphorical darkness that man was subject to ( following his sin and the introduction of confusion into the world ). Wherever a flame burns - it will always point upwards. In whatever state of uncertainty and lack of direction we may find ourselves - all we need do is light a candle, and it will point the way we need to turn, heavenward.

Perhaps this is why the flame, more than any other aspect of the restored temple service, was privileged to bear the miracle that would mark the holiday of Chanukah. Because in their own way, the Chashmonaim were already marching to it's light - doing what was right in the face of, and despite, all opposition. The flames of the menorah simply brought down to earth the fire that led those true to Hashem in the period of Hellenistic darkness.

May we merit to march to the light of an unwavering candle, and may the physical manifestation, the holy menorah, be relit again, speedily and in our days, amen.

Fight, Fight, Fight !

When the Torah tells us that Yaakov Avinu fought with an angel – we must ask ourselves, what was he fighting for, or against ?

The Medrash explains that this was the personal, guardian angel of Esav, whom Yaakov was due to meet in the morning. The Medrash, elaborates, however, that Esav had the distinct privilege of having as a 'guardian' angel – Samael or Satan. As to what they were fighting about – well – Samael, explains the Kli Yakar, is derived from the Aramaic word לסמא meaning to blind. Samael was attempting to blind Yaakov Avinu to the presence of G-d in this world.

How did Samael think that he could persuade a tzaddik of Yaakov's caliber that there is no G-d ? By rolling around in the dust – or the dust of Lashon Hara. When slander is used ( literal mudslinging as it were ) then we are inclined to let it's insidious influence penetrate, no matter how absurd.

So how does Yaakov emerge victorious from this encounter ? When the dawn of clarity and light comes up. And what is Samael's parting shot ? Yaakov's thigh – an allusion to his offspring. Yaakov Avinu won't fall for this ploy but of his children there will be those who do.

How can we overcome this challenge, the challenge to see the divine hand of goodness in everything despite the mudslinging of the Satan ? Like Yaakov – wait and see the dawning of a new day. Both literally and figuratively – when we experience the miracle that is renewal ( from the minutiae like a new day to the incredible like the birth of a child ) we are once again connected with the source of all renewal – The Source of All Good. Hashem.

Hatzlacha !!

Mine Mine Mine - It's All Mine !!

If there is one striking difference between the wicked Lavan and the humble Yaakov it would be this, taking credit.

After twenty years of hard labor and, arguably the first fertility clinic in the world ( for sheep ) Yaakov amasses great wealth. By his own admission, he was on call round the clock and always took responsibility for any loss. Nothing was chalked up to “normal wear and tear”. Even the proliferation of livestock, at which he worked quite diligently, he describes as having been given to him by Hashem [ see Bereishis 30:9-12]. Yaakov epitomizes the middah of realizing that all comes from Hashem.

Lavan is a stark contrast. He pays lip service to believing in Hashem ( when he clears the house of idolatry in order to host Eliezer ) and even pretends to value other peoples contributions [ see Bereishis 29:15 ]. But the real Lavan comes oozing to the surface when he chases Yaakov and Co. down after their hasty departure. He says, “Your wives - are mine, your children – mine, your wealth – mine … everything you have you got from me” [Bereishis 31:43]. What is the defining principle of Lavan’s wickedness ? Not the desire for pleasure, and not the desire for honor ( he has those in spades, though ) But the driving force behind his Lavan’ness – is him, just him. He is so self centered that the world revolves around him and all the good that happens must be because of him.

This is a powerful lesson for us as to the extent that self centeredness can reach. I can cheat my friend with impunity if all I care about is my end of the bargain. I can even worship idols – because after all the important thing is how they make me feel.

Let us take this shabbos of serious contrast between the selflessness of Yaakov and the selfishness of Lavan to look inside ourselves and chase away any semblance of egocentrism.

Hatzlacha !!

Whose Bracha Is It Anyway ?

One of the most perplexing things about the episode of the brachos that Yitzchak gives Yaakov is the seeming bit of trickery that needs to be employed by Yaakov in order to receive them.

One of Eisav’s little dishonesties was pretending to be righteous. Specifically, says the medrash, that he would garner his father’s approval by asking him nonsensical questions in halacha and misleed Yitzchak into thinking that he was scholarly and pious. Interestingly, this action is referred to by the passuk as entrapping his father with his mouth [Bereishis 25:28]. So Eisav is basically encroaching on Yaakov’s koach and using it in a fundamentally Eisav-like fashion – to lie. This is what leads Yitzchak to believe that Eisav is worthy of the brachos.

Therefore, the True and Fair Judge decrees that Yaakov should reverse this process in order to merit his father’s brachos. Yaakov uses his hands to slaughter sheep and present food to his father. The torah even emphasizes this when Yitzchak proclaims, after feeling Yaakov’s dressed up hands, “see this is my son Eisav”. Yaakov must use two of Eisav’s traits, lying and the power of the hands, to undue the cosmic damage done by his brother – and thusly merit the brachos.

Hatzlacha !!

A Blessing In Disguise ?

When Lavan sees that nothing will dissuade his sister, Rivka, from following Eliezer back to Canaan – he gives her an interesting beracha.

“May you have thousands of descendants and may your children defeat their enemies”
[Bereishis 24:60]

This is the same Lavan who will later attempt to cheat Yaakov out of 20 years worth of salaries. The same one who was so completely selfish as to chase down Eliezer just to find his money – where does he get the altruism to offer a beracha ?

Answer is – he doesn’t. Lavan’s beracha is actually a parting shot – a spiteful, hateful interjection that is perfectly in line with Lavan’s character. When Rivka is offered a ‘way out’ of her father’s ( and brother’s ) household – Lavan feels jealous and threatened – his sister should be there to do his bidding, period – and if she is to marry – let the groom come here ! When Rivka shows her determination to leave immediately Lavan attempts to sow within her mind the seeds of his own malcontent. As Rashi [ad. Loc.] points out – his beracha for the descendents was that they come from Rivka and not another wife. His ‘beracha’ – if we can still call it that – reads more like this –

“Hope you don’t play second fiddle to some other wife and that your kids don’t all die out in wars !”

Clearly, we can see Lavan has nothing but his own selfish grudges in mind.

And us ? Well – presumably we aren’t as spiteful as Lavan ( Chas VeShalom ! ) but everyone could use another perspective on their comments – before we say something – think – will it come out as we mean it ? Or will it be a ‘beracha’ that is really jealousy or pettiness in disguise ?

Hatzlacha !!

Are We The Eyes and Ears Of Hashem ?

When Hashem commands Avram to enter with Him into a covenant He changes his name as well. Avram becomes Avraham.

Rashi, quoting the gemara in nedarim [32b], points out that before the bris Avraham was lacking (control or holiness of) five limbs - two eyes, two ears and the male organ. With the bris, Avraham increased these five limbs and had to correspond with an extra "ה" in his name.

What does having a bris milah have to do with the ears and eyes ?

A bris is not just circumcision - elective surgery performed for comfort or health. A bris is a sign - a declaration that we are allied to, and servants of, Hashem.

As servants we see things differently – not just in terms of how they will affect us – but rather, how will they affect all of our interests – which are really our master's interests. We even hear things differently. What might have been a benign comment becomes a malicious slight if the honor of my Master is involved.

The challenge for us is obvious – we have one aspect of the bris milah. But have we really fixed our other limbs ? Do we see things in terms of the chillul or kiddush Hashem that they will cause ? And our ears ? When we hear of an idea or goal that is antithetical to Torah does it sound wrong ? Or perhaps, do we have to make a conscious decision that it is wrong ?

IY"H we will all affirm our covenant with Hashem to the point that what we see and what we hear will reflect not only our choice to serve G-d but also our status as current servants of Hashem.

Hatzlacha !!.