Do We Stand For Or Against ?

The Ramban comments that there is a lesson to be learned from the specific animal that Hashem chose to be sacrificed in eternal commemoration of the exodus from Mitzrayim. The Egyptians worshiped the sheep. Moreover, the very constellation that reigns high in the sky during the month of Nissan is the sheep (or Aries). The act of slaughtering the sheep for our korban Pesach displays our belief that the gods of Egypt are empty gods, and also that the exodus was not "fated by the stars". It wasn't the act of any given power or constellation that plucked the Jewish nation from bondage - but Hashem, and only Hashem.

While it is important to always know what you stand for. It is equally important to demonstrate, quite clearly at times, what you stand against. Were we to simply trumpet the role of the Almighty in the exodus without specifically renouncing the "power of the stars", later generations may have come to the erroneous conclusion that they are both responsible for the salvation !

In today's age of pluralism and globalism this lesson is perhaps all the more poignant. I must know what I believe is true - but no less important is what I believe is false.

What ideas do you stand against ?

Hatzlacha !!

By What Name Does Redemption Go ?

Two quick thoughts :

1. The Parasha and Sefer that details the descent into exile is known as Shemos. Why does the Torah emphasize that the names of Bnei Yisrael were important ?

Because the names and the keeping of them were a pivotal factor in the maintenance of Jewish self identity that les the yidden to be redeemed. Hashem always, but always, prepares the salve before inflicting the wound.

Secondly, the sefer is referred to by the Ramban as the sefer of the galus and the geulah. A quick look at the Parshios of Shemos shows us the the Ramban is teaching us that the building of a Mishkan to house the shechina within our camp is the final redemption from an exile so spiritually depraved as mitzrayim.

By this token we can ask ourselves - in what exile are we currently languishing ?

What will symbolize our redemption ?

What are we doing about it ?

Hatzlacha !!

The Slings and Arrows of Outrageous Fortune

Yaakov Avinu instructs his son Yosef in the art of Jewish warfare. He mentions that he took the city of Shechem with his sword and bow [see bereishis 48:22]. The targum Onkelos transalates this to mean "with my prayers and [heavenward] requests".

Why does Yaakov Avinu refer to his teffilos as instruments of war ?

Because when a Jew steps up before his Maker to offer up words of praise or request it is the most powerful force in the universe - as such the yetzer hara is constantly trying to de-rail his concentration. In battle we never lose focus of the enemy - in davening we should never lose focus of He before whom we stand.

In another, deeper analogy, we may understand two types of prayers.

Teffila is an outpouring of praise and thanks to Hashem - and like the sword that Yaakov represents it with - the more effort you put into the strike - the deeper it will go. But the bow of requests is another story - in order to make the arrow fly farther - I must pull the bow further towards myself ( in fact - towards my heart). The more I internalize the truth that without Hashem granting me my requests, no force on earth ( or above it) will make them come true - the greater distance towards heaven my requests will fly.

Hatzlacha !!

Unfaded Glory

"And Yitzchak loved Esav for he placed game in his mouth and Rivka loves Yaakov"

The passuk hints to us an important lesson - the love that one can feel for physical pleasures - is always in the past tense - it's always fleeting. The feeling of joy that we may experience during a bite of delicious food fades even as we swallow it.

The love that Rivka Imeinu felt for her younger son had nothing to do with physical pleasure. When we experience emotions that are based on our intellectual capacity for recognizing and pursuing goodness - those are feelings that last. That's why they are forever in the present tense.

Hatzlacha !!

Anna Avda D'Kudhsha Brich Hu

The Aramaic phrase :

אנא עבדא דקודשא בריך הוא

I am a servant of the Holy One, Blessed is He.

Is found in the quote from the Zohar that we say as we take the Torah out of the Aron Kodesh (בריך שמיה)

Why is being a servant so important, so praisworthy - as to place this declaration in the midst of this teffilla ?

The answer appears to us out of the Parasha.

Eliezer's story is repeated twice. Once when Avraham commands him and he undertakes the journey and once when he recounts it to Lavan. In justification for this seeming redundancy chazal offer the following maxim - "יפה שיחתן של עבדי אבות יותר מתורתן של בנים" - "The conversations of the servants of the fathers are more beautiful than the teachings of the sons". Why should this be the case ? Because when you are a servant you have no arrogance. You are filed with the knowledge that your entire worthiness, your entire 'claim-to-fame' is the service you offer to your master.

May we all merit to internalize this unassumingness - not because of any inherent unworthiness - quite the opposite, we are incredibly worthy ! - but because we should realize what our worthiness is - the job we were destined for, Avodas Hashem.

Hatzlacha !!

Beyond Our Natural Abilities

If the command to sacrifice his son, Yitzchak, was a test for Avraham - why do we refer to it as the akeida (binding) of Yitzchak ?

Additionally, we find that Hashem considers it as if Yitzchak was actually sacrificed instead of his doppelganger ram and the ashes from the sacrifice are forever before His eyes. (See Rashi on Vayikra 26:42)

Along the journey to the mountain Yitzchak asks his father about the absence of an animal to slaughter and deduces from the answer that he is to be the sacrifice. Yitzchak continues on the journey with the same drive and motivation as before - this is an opportunity to fulfill the will of Hashem - and he intends to give it his all. When it comes time to present himself at the altar, Yitzchak has a strange request for his father.

"Tie me down tightly", he pleads, "for I fear that I might involuntarily flinch at the application of the knife and disqualify the slaughter".

With this statement, Yitzchak transcends himself and is forevermore held by Hashem as a pure soul.

Avraham Avinu was tested many times. He passed each one. Even the hardest test - the one where he had to conquer his nature and subdue his merciful inclinations. But Avraham passed these tests himself.

Yitzchak Avinu - he was aware of his physical limitations and took pains to make sure that even if his body should fail the challenge of presenting himself for slaughter, his soul shouldn't. Essentially, Yitzchak made sure to succeed even if he couldn't succeed and pass even if it was beyond him.

"Our Father" Yitzchak is thusly called because his actions are legacy to us all. We can all emulate him, in our own degrees, and - when the going gets too tough in avodas Hashem - persevere. Not through iron will and strength of character ( those are good too ! ) but through our ability to forsee the challenge and take pains to eliminate it entirely. We can, essentially, pass an impassible nisayon.

Yitzchak Avinu said to Hashem – "I don't want my shortcomings to affect my service of you".

Can we say the same ? And what will we do to make it happen ?

Hatzlacha !!

Strings and Straps

When Avraham Avinu flatly refuses any of the spoils of war offered him by the king of Sedom - he states - "I will take not a string nor a shoe strap".

Chazal comment that this action earned Avraham's descendants the string of techeles and the straps of teffilin.

Avraham Avinu was a paragon of Chessed - and as a direct result, we - his children - are tremendously inclined towards kindness ( so much so that a lack in this regard calls one's Jewish roots into question ). However we may along the way need reminders to stave off the ever present human selfishness that screams in our hearts - "what's in it for me?!".

So Hashem gives us two mitzvos that are referred to as signs or memory aides. The strings of techeles ( "... and you shall see them and you shall remember all the mitzvos of Hashem ...") and the straps of teffilin ("... and it will be a sign against your heart ...").

So next time we feel the ever present pull of greed - remember - we're above that - we are the children of Avraham. Besides - both Mitzvos represent ways to bind yourself to Hashem - would you really want some petty materialistic thing to get in the way ?

Hatzlacha !!

In The Shade Of The One Above

The Vilna Gaon discusses the particular appropriateness of the date we celebrate Sukkos by calculating when the Divine Presence ( Shechina ), and with it the Clouds Of Glory ( Annanei HaKavod ), returned to the Israelites after the Sin of the Golden Calf.

The final and complete atonement for the grievous breach was received on Yom Kippur ( thus setting the stage for Yom Kippur to be a day of atonement for all time ). Following that – the Israelites were commanded to build a tabernacle so that they would have a constant reminder of Hashem's presence in their midst ( and would not feel the temptation to create foreign representations of divinity ). The building drive took two days – and on the third day of the drive the Jews were told to stop bringing gold and other materials – there is a sufficient amount. (See Shemos 36:3-7).

So, on the 11^th of Tishrei the mishkan project was unveiled. On the 12^th and 13^th the building drive took place. On the 14^th, the Jews were told that no further materials were needed. And on the 15^th, the mishkan began to be constructed – thus returning the shechina to Israel.

Therefore, on the 15^th of Tishrei we sit in Sukkos in order to recreate the divine presence that was felt in the desert.

May we merit, this year, to truly rest beneath the holy shechina in our sukkos and may we see the coming redemption, speedily and in our days, amen.

Hatzlacha !!

A Rasha Is(not) As Rasha Does

The prophet Hoshea declares, in this weeks stirring and famous Haftara :

" שובה ישראל עד ד' א-לוקיך כי כשלת בעוונך "

[הושע יד:ב]

"Return, Israel, unto the L-rd you G-d, for you have been stumbled by your sins"

[Hoshea 14:2]

Hoshea is asking, no more and no less than, full and complete teshuva – a return to an intimate relationship with the Creator, without the static and baggage of trangressions. And what mechanism does the Navi offer to reach such a vaunted goal ? The following realization :

You have been stumbled by your sins.

Seemingly simplistic – this concept actually alludes to a deeper idea that can form the backbone for the most meaningful and complete teshuva.

When temptation strikes and defying G-d seems like a viable prospect – there is an underlying cause. A drive and a want to achieve something. Be it a release, or a comfort or even an indulgence. The reason we go through with our illegitimate plans is because it seems the best way to satisfy that drive or want. When we realize that - if it goes against Hashem's wishes – then it must be counterproductive in achieving our goals – we have come a long way.

The Prophet speaks to us – your sins are not bringing you the joy and comfort that you crave – they are only stumbling blocks to true happiness !

When we internalize this message we will be firmly established on the path to teshuva – a path that leads, ultimately, to Hashem Himself.

Hatzlacha !!

Are We Men Or Are We Sheep ?

בס"ד

The Mishna in tractate Rosh Hashanna mentions that in the heavenly judgment we pass before G-d "like b'nei maron". The Gemara [Rosh Hashanna 18a] asks what the meaning of this unique phrase is – and answers with three possibilities.

One - sheep. Two – those who pass through a narrow winding staircase. Three – the soldiers of Dovid Hamelech's army.

While explanations two and three refer to people and even sound a mild chord of comprehension, explanation one is particularly perplexing. We may be seen individually – like those climbing a steep and narrow staircase – and we may be judged on our willingness to put our life on the line for the glory of Hashem – like good soldiers should. But why sheep ? A sheep is not responsible for his actions – he doesn't have the capability to choose good over evil.

Because a sheep is the ultimate example of an animal that is led.

We are really sheep. We are constantly being influenced and led in all different directions. If, in fact, we are led – then what remains as a fair criterion of judgment ? We aren't responsible for our actions – since they are the product of those forces that lead us – not our independent thoughts.

But as opposed to sheep – we choose our influences. Yes, we are led – but we choose the lead we wish to follow.

And that is exactly what we are judged on. Not necessarily our end-product actions – but our primary choices. The choice we make before the influence becomes all pervasive – the choice to allow this influence admission into our lives.

May we, and all of klal yisrael, make only proper choices. May we focus ourselves only on influences that will bring us closer to the Ribbonno Shel Olam and His mission for us in this world.

Wishing all a Happy, Sweet, and Torah-full year.

Hatzlacha !!

Happiness or Else ...

In the harsh words of rebuke known as the Tochacha there is a famous passuk that traces the source of all of our national woes and tragedies.

" תחת אשר לא עבדת את ד' א-לוקיך בשמחה ובטוב לבב מרב כל"

"Because you did not serve Hashem your G-d with happiness and a good heart despite having it all"

[דברים כח:מז]

Literally, the passuk actually says that we will be thusly afflicted - "In exchange for" our lack of divine service.

How can we understand this barter ? If I give you something you can give me something in return - and if I refrain from giving you something - then you will, in exchange, refrain from giving me something. What can the passuk mean ?

Olam Hazeh is not only a smorgasbord of mitzvah opportunities - it's also a gauntlet of nisyonos. Every success is wonderful - but every failure, in parallel, is horrible. When we do not serve Hashem we are actually performing an act - an act of rejection - and the price of that rejection on the divine barter scale is the terrifying curses mentioned in the Tochacha.

May we be zocheh to dedicate our efforts to the proper service of Hashem - and may all of our currency be the positive kind.

Hatzlacha !!

Seeing in the Dark

"לדוד ד' אורי וישעי ממי אירא ד' מעוז חיי ממי אפחד"

תהילים כז:א

"A song of David, Hashem is my light and my salvation, whom shall I dread; Hashem is the strength of my life, whom shall I fear."

The Malbim points out that referring to Hashem as a light is best understood as a protection against the unknown. When we are faced with a hidden adversary or challenge – light is the best assistance, enabling us to see that which we need to overcome.

In this phrase, however, is a subtle nuance which gives us a valuable insight. Light doesn't only enable one to see – it also tints the visible field and may obscure some hues while bringing out others in sharp contrast. In short, light doesn’t only show us what there is to see, but also how we see it.

Metaphorically too, ideas or events can be understood totally differently depending on the context, or the light.

By calling Hashem his light, Dovid Hamelech is telling us that any other light will give a false gleam and may produce shadows or angles that aren’t there. Only seeing things by the light of Hashem is sure to result in seeing the world as it really is.

In this month of reconciliation between us and our Father in heaven, let us redouble our efforts to see only the emes in this world of sheker and intense, heartfelt service of the divine is sure to follow.

Hatzlacha !!

(Service of) G-d Is In The Details

"... והיה עקב תשמעון"

[דברים ז:יב]

"And it will be in exchange for your observance ..."

[Devarim 7:12]

Rashi quotes the well known Medrash that Hashem is not asking for regular observances - rather that we be so meticulous so as to perform even the mitzvos that are normally ignored (or trampled underfoot -as hinted by the double meaning of the word "עקב" which also means heel).

Is Hashem telling us that divine blessing will only be ours if we have a perfect mitzvah score ? What about small or inadvertent mistakes ?

There are two kinds of things that normally get stepped on - items that you didn't notice, and wouldn't have stepped on if you had, and stuff that you saw, but considered it trivial to step on it anyway.

The first type of item is usually stepped on with the toes or the pad of the foot - it takes a concerted effort to step on something with your heel - that is commonly saved for the second category of underfoot garbage - you know it's there - you just don't care because it is nothing significant.

Perhaps the medrash is alluding to this difference as well. If we overlook a mitzvah by accident (thereby stepping on it) we have not necessarily done something awful. True, we overlooked something - but it was unintetional. That would not invalidate my eligibility for the divine bounty. It is only when I mash something down with my heel - when I know that this is a Mitzvah, and for my own reasons (affected by my desires, no doubt) do I choose not to observe it - then I am disqualifying myself from receiving Hashem's blessing.

May we all be zocheh to see all the mitzvah opportunities that abundantly surround us - and further zocheh to observe them and bring the highest divine blessing - the geulah sheleimah, amen.

Hatzlacha !!

"... And much Gold..."

Moshe alludes to the fact that the Eigel was worshipped because of the excess of gold that the Jews had from the plunder at the splitting of the sea.

In hard times we could view this as a divine blessing - with an abundance of material wealth we are faced with the challenges of idolatry - because it is 'something to do'. Without it - we are too focused on praying to the true G-d that we have no time for foolish frivolities.

May we be granted all the wealth we need - but no more - lest we be tempted to pursue foreign goals.

The same could be applied to a wealth of time. In the summer months when those who are still in a school setting have extra time - be extra cautious - and watch out for pursuing "golden calf-like" leisure activities just because they are "something to do".

Hatzlacha !!!

We Have The Power !

Just a quick idea - Bilaam, prophet of doom and defilement, is blessed with the power to grant divine favor (beracha) or displaesure (kelalah).

The mouth who composed love sonnets to his donkey and never spent a moment in honest supplication to his Creator - had that power.

Just imagine - what power do we have ?!

Hatzlacha !!

On Spirits and Servants

When Moshe Rabbeinu sends the meraglim out he knows that there is a potential for disaster. Addressing his principal disciple, he prays "may the One above save you from the wicked counsel of the other meraglim" [See Bamidbar 13:16 and Rashi ad loc] Additionaly, Moshe Rabbeinu invokes greater protection for Yehoshua by changing his name from Hoshea to Yehoshua by adding a letter of the divine name (a yud).

There were two spies who did not fall prey to the plot to vilify Eretz Yisrael – Yehoshua and Calev. We know by what merit Yehoshua was saved - the varied methods set up by Moshe Rabbeinu. But we must ask – by what merit did Calev escape ? This question becomes especially poignant when we consider our own trials.

We don't all have the zechus of carrying a letter of Hashem's name with Moshe Rabbeinu's blessing.

The passuk describes Calev's actions with the following telling phrase.

 [במדבר יד:כד]

"ועבדי כלב עקב היתה רוח אחרת עמו וימלא אחרי והביאתיו אל הארץ אשר בא שמה וזרעו יורשנה"

"And my servant Calev, since he was possessed of a different spirit, and he filled himself with following my directions, and I will bring him to the land that he went to and his descendants shall inherit it"

[Bamidbar 14:24]

Following Hashem's directions seems to be a pretty straightforward solution – we are certain to avoid wickedness if we stay on the right path. But what will keep us there ? Two things.

One – being possessed of a different spirit. If we merely do the mitzvos because it's what we do – then what can I do prevent misdeeds when I am struck by a whim or notion to do so ? If, however, we have a strong guiding spirit – then even in the face of social adversity ( like peer pressure, societal/cultural pressure, etc. ) we will be able to do what is right.

So how do we get this guiding spirit ?

Like Calev, we fill ourselves with our mission of following Hashem's instructions. Not halfway, not even ninety percent is enough. We must be one hundred percent filled with our dedication. We usually know what is right – it's just a question of right for whom. What is right for me as a kid may not be right for me as a parent. And what is right for me as a person hanging out with this group may not be right for me hanging out with another group. The ultimate test, however, is what is right for me as an eved Hashem. That's what gave Calev the indomitable spirit that was the equivalent of Moshe Rabbeinu's blessing and even a letter from Hashem's name – the unshakeable self identity of an eved Hashem, a servant of  G-d.

So perceive yourself as an eved Hashem – and when that's what you have looking back out at you from the mirror – fill 'er up !

Hatzlacha !!

Complaining... Badly.

"ויהי העם כמתאוננים רע באזני ד'..."

[במדבר יא:א]

"And there were those in the nation who were complaining badly in the ears of Hashem…"

[Bamidbar 11:1]

 

One would almost think that there is such a thing as complaining, but not badly. What was the great sin of the complainers ?

They complained of the travails of the journey. They had had three straight days of travelling and that was too much.

There is a saying – "You can answer a question, but you can't pacify a complaint". The entire mentality of a complaint is beyond the realm of logical reasons. That is because the complainer doesn't want an answer – they want to demonstrate their just displeasure.

So we see that a complaint against G-d is a horrible thing – it essentially negates the good that G-d does for us and brands the complainer as a total ingrate. But why does the passuk specify that this was a bad complaint – is there such a thing as a good one?

Yes !

Earlier in the parasha we saw the "complaint" of those who were impure and couldn't bring a korban pesach. They came before Moshe and said "Why should we be left out?" Essentially, they were complaining that there was this statute that forbade them from serving G-d – "It's not fair!"

But this complaint is good – because it doesn't negate our obligations to Hashem, rather, it emphasizes them. And Hashem recognizes this. That's why in response to the pesach complaint – Hashem created a holiday ( Pesach take two ).

So whenever we feel the need to "complain" to Hashem – try to take a step back and analyze the complaint – is it good ?

Hatzlacha !!

He's Got Our Back

The Ribbonno Shel Olam is constntantly taking care of us.

This is never more evident than when He wants to give something. When a man bestows a gift upon another - he is simply concerned that the gift be appropriate and well received. There is no way for a person to follow up and make sure that the gift is acctually having the desired effect of making the recipient's life better. 

Hashem, however, is different. When He grants us the "triple blessing" of the kohanim - Hashem actually, subtely, doubles each bracha.

"יברכך ד' וישמרך" - Hashem will give you blessing, but He will also guard you to ensure that that blessing is not taken from you.

"יאר ד' פניו אליך ויחנך" - Hashem will shine His presence upon you - all your actions will be blessed by a divine seal, but He will also grant you grace so that others do not feel your blessed actions are ill deserved.

"ישא ד' פניו אליך וישם לך שלום"

Hashem will show you favoritism, but He will also grant you peace so that others who are not shown this favoritism are not alienated by it and do not hold it against you.

May we be zocheh to see the doubling of all berachos in our lives - and may we hear these berachos echiing in the halls of the beis hamikdash, bimhaira beyameynu, amen.

Hatzlacha !!

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 !!