אוהב שלום ורודף שלום

The Mishna in Avos (1:12) tells us that Aharon HaKohein was one who "loved peace and pursued peace". In fact, it was this quality that endeared him to the entire nation, causing them all to mourn him in his passing ( see Bamidbar 20:29 and Rashi there ).

How does one 'pursue peace' ? The actions seem to be contradictory. To chase something down and catch it requires forcefulness, tenacity and single minded conviction. These traits are the exact opposite of the ones we would need to increase peace and harmony – a forgiving, easygoing nature and a relaxed countenance.

So how did Aharon HaKohein do it ?

Aharon was tenacious in his forgiving, and fiercely motivated to be easygoing. He would always place before him the goal of loving his fellow Jew and would work himself to acquire it. To assume that Aharon was blessed with a relaxed personality that allowed him to forgive all would be a total disservice to his memory – he worked at it !

This week is Aharon HaKohein's yahrtzeit, on rosh chodesh Av, the day when we begin the 'nine days'. As we enter this period of national tragedy we can ask ourselves – Have I pursued peace recently ? Chasing peace doesn't mean forgiving an offense that didn't really bother you, or going out of your way when you really don't mind. Chasing peace means putting in the effort and determination of a hunter to catch his prey.

Happy Hunting !

Who By Fire and Who By Water

בס"ד

After the Jews successfully defeat the Midianites they are instructed as to how to purify the spoils for Jewish use.

"כָּל דָּבָר אֲשֶׁר יָבֹא בָאֵשׁ תַּעֲבִירוּ בָאֵשׁ וְטָהֵר אַךְ בְּמֵי נִדָּה יִתְחַטָּא וְכֹל אֲשֶׁר לֹא יָבֹא בָּאֵשׁ תַּעֲבִירוּ בַמָּיִם:" [במדבר לא:כג]

"Any item that passes through fire shall be passed through fire and be purified, it must be cleansed in water fit for a niddah, and all that does not pass though fire you shall pass through water."

What is the secret, miraculous way by which fire and water serve to remove the idolatrous influences of Midian ?

There are two types of stains that can affect a person's soul. You can be surrounded by negative influences – your entire frame of reference can be one of misguided values and faulty goals. This is common in a society dominated by superficiality and instant gratification. Or perhaps you have fallen deeper into the abyss of impurity and you are actually excited by doing what is wrong in the eyes of G-d.

To correct these flaws you must reverse the effect they have upon you. In order to reorient yourself to a life of divine service and positive values you must completely surround yourself with those of a similar mindset. This spiritual immersion can help shift the focus and sharpen it to true life goals.

The second level of impurity is much harder to expunge. It has become so absorbed within a person that external immersion will not have the power to bleed it out. For this we need to 'burn it out' from the inside. We must fight fire with fire – a fire of longing for the Divine to cancel out the fires of desire; a fire of intense happiness in His service to cancel out a fire of revelry and wildness.

May we be zocheh to add only purity to our lives by every which way imaginable and merit seeing the pure redeemer, speedily, in our days.

Hatzlacha !!

Be Like Water

בס"ד

Did Bruce Lee Really Learn Ohr HaChaim ?

In the memorable beracha that Bilaam bestows upon the Jewish people is a powerful, hidden message.

" מה טובו אהליך יעקב משכנותיך ישראל "

" How good are your tents, Jacob, your dwelling places, Israel "

The Ohr Hachaim HaKadosh points out that Bilaam is prophetically praising the Jewish people for having two different types of housing – tents (which are temporary housing) and dwellings (more permanent housing). It is specifically this diversity of housing that is so praiseworthy.

The transient tents represent those of bnei yisrael who toil for their livelihood. Despite this being a chief endeavor in their lives, they nonetheless view it as a temporary pursuit – a means to an end. Amassing a great fortune or finding material success is never viewed as a goal in its own right – it is just what may be necessary to subsist in a physical world. It is this impermanence that renders their actions commendable.

Conversely, the yidden who toil in the house of study see that as their permanent station – despite the fact that some concerns may take them out of it once in a while. It is their steadfastness and solidity that is so worthwhile.

We can even describe this praise as referring to the same people – ones who are able to mentally "switch hats" from a transitory, passing occupation to a permanent, rooted endeavor. Those who possess the ability to view one part of your day or week as being the fixture and another part as a passing errand. A Jew who has mastered the art of knowing when he is in his "tent mode" and when he is in his "dwelling mode" is certainly one deserving of praise.

This recalls a comment made by Bruce Lee, the martial arts guru. He advised the student to "be like water" – fluid and malleable when receiving a blow – but hard and forceful when delivering it.

We can take a look at our own lives – what aspects scream out to us as "tent" things – and what things are substantially more permanent ? Are we as deserving of Bilaam's beracha as the generation who received it ?

Hatzlacha !!

Do You Have It In You ?

In the perplexing field of tumah and tahara we find an interesting halacha. There are some levels of impurity that are so high that they transfer (or contaminate) everything within the same room or enclosure. This is called tumas ohel. There is an exception to this rule, however (where would we be without exceptions ?). If the item in question is resting in a tightly sealed, earthenware container, then it is saved or insulated from the tumah.

Why?

Chazal teach us that an earthenware vessel is different – it is only able to contract tumah from it's inside. Meaning – if it is filled with something impure – it will be impure – otherwise, it will retain purity even in the face of an entire ohel of tumah.

We could assume that this impregnability of the earthenware vessel is due to it's tremendous importance. That assumption couldn't be further from the truth. You see, it is precisely it's unimportance that enables the earthenware vessel to act as an insulator.

Most utensils are significant in their own right. As such, if they are in an area of impurity – they contract it. A simple earthenware jug, however, is only judged vis-à-vis it's inside. Since its only importance is to protect its contents – that is the only halachic reality it has.

I believe the same can hold true for us. If we over inflate our self image and strut around believing we are all that and a bag of chips – then we will be vulnerable to any impure wind that may blow our way. However, if we see ourselves as the custodians of a holy Torah and divine mitzvos, then we become so significant – we can even insulate against impurity when no one else can !

Hatzlacha !!

Into the Fire

The Gemara in the final lines of maseches Chagiga tells of the fate of the righteous in geheinom. Rabi Abahu states – the righteous will be unaffected by the fires of purgatory – in the same way that the mythical salamander is able to walk through fire unscathed.

R' Shimon ben Lakish states that even the sinners amongst the Jewish people will be spared from the fire's harmful effects since they are filled with mitzvos. His proof lies in the simile to the golden altar in the Beis Hamikdash. The altar, which was made of wood, had a veneer of gold that was a dinar's width thick. Even though the wooden altar should have burst into flames when the incense was burnt upon it – the golden covering was sufficient to protect it. So too, even the less-than-righteous amongst the Jews still have a solid layer of mitzvos to shield them from the fire.

The Vilna Gaon is quoted ( in the green book, פניני הגר"א ) as having made a distinction between these two analogies. The righteous, as represented by the salamander, are inflammable – they simply do not burn. Therefore the act of finding themselves amongst the fires of judgment poses no threat to them. The wicked however, do burn. Like the mizbeach, they are made of flammable wood – their salvation lies in the protective coating they managed to acquire.

When we look at ourselves in the mirror – what do we see ? Do we see imperfection with redeeming qualities ? Or do we manage to glimpse, even in one small corner of our lives, righteousness ? Even if we don’t see it there yet, at least now we know what to look for.

Hatzlacha !!

The Case Of The Upside Down Nuns

Sounds like a detective book for young readers, right?! Really we are referring to the letter of the Hebrew alphabet – nun or נון.

In the middle of parshas Beha'aloscha the torah interjects two pesukim that are bracketed with two upside down letters in the Torah – the letter nun. The Torah does this to separate between unfortunate incidents – so we shouldn't have an unbroken chain of negative parshiyos.

A closer look at the parsha would seem to indicate that the break is in the wrong place. After all, there are three 'calamities' that are described in the parsha – the Jews complaining about lack of meat, the Jews crying about forbidden relationships and Miriam speaking Lashon Hora against Moshe Rabbeinu - and they all take place after the nuns !

Perhaps what the 'nun break' is trying to teach us is that the one negative item mentioned before the break is equivalent to all three of the 'calamities'.

The Jews' travel from Har Sinai was described by chazal as the flight of a child from the schoolhouse. As if to say – please don't give us any more rules and restrictions. This negative behavior is somehow equivalent to all the misdeeds in the pesukim to follow – and why? Because it underscores the basic human failing that caused them.

Running from Har Sinai represented the ultimate in ungratefulness. The keys to the spiritual salvation of the universe had been placed in the Jews' hands and they resented the effort it would take to use them. This was certainly a flaw equal in magnitude to the others that the Jews exhibited.

What can we do to correct this flaw ? Every time we learn – we can linger at our seforim, just a drop – but enough to demonstrate that we wish we could have more. And what about those of us who have a difficult time learning ? We can close the gemara with the tiniest sigh – that we wish we didn’t feel relieved.

Hatzlacha !

Nature Vs Reality

The Gemara in Shabbos (88a) teaches us that at Har Sinai Hashem held the mountain over our heads and told us that we must accept the Torah or else He would drop the mountain.

The Sefas Emes comments that this was not a manipulative action, designed to coerce a recalcitrant people. Rather, it was an inevitable outcome of reality. All of nature is totally dependant upon Hashem and his word and nothing has any existence outside His will. The looming mountain was just a physical manifestation of that lofty principle.

In Hashem's great kindness He cloaks reality in illusion and 'nature' so that we may be free to choose our path and be ennobled by our choice.

This Shavuous let us see Hashem's world as it is – an arena for us to declare and practice allegiance to the only reality that truly exists – the will of the divine.

May we be zocheh to accept His Will see it revealed over nature once again in the final redemption, speedily and in our days, amen.

Hatzlacha !!

The Metzora's New Life

Being diagnosed with, and suffering through, tzaraas is a life changing event. One's whole life gets put on hold and everything is swept away and 'back-burnered' in order to deal with the affliction.

Upon being purified, the metzora brings a korban which involves two birds. One is slaughtered and the other is set free. Rav Shimshon Raphael Hirsch explains the significance of these birds.

The slaughtered bird is obvious – the metzora twittered like a gossiping bird and should feel remorse and seek to identify with the bird – to realize he deserves to be slaughtered for his transgression. The second bird, however, is let free – specifically to a field – not a city.

The most concrete definition of the myriad of sins (stinginess, slander, gossip, etc) that bring upon tzaraas is that these are sins against the fabric of society. Any one of these transgressions has the power to drive a wedge between Jews and cause animosity and hatred.

This is the message of the second bird. We tell the metzora that if he continues to gossip (like the bird) then his options are limited. Either slaughter – or exile. But there is no room in a positive Jewish community for any of those sins – or any tolerance.

Maybe the next time we are looking for some inspiration to help us get past a particularly difficult situation - one where we find ourselves tempted to engage in any one of the tzaraas bearing sins - we should remember this idea and realize how much we benefit from our fellow Jews – and how much we would miss the sense of community they afford. This will certainly help us steer clear of this pitfalls – and in this merit may we welcome Mashiach into our whole community speedily, in our days, amen.

Hatzlacha !

Would It Make A Sound ?

If a tree falls in the forest - right ?

Actually, one of the observances of the metzorah once he is declared impure is to call out "impure, impure" as he leaves the camp for his isolation and penance.

Why ?

Two approaches can be seen in the words of the sages.

The first, refers to the metzorah's requirement to warn others lest they be contaminated by him. This is said expicitly by the Targum Yonasan.

The second approach carries a valuable lesson. If there were no one around - he would still have to call out his status. It is not so much a warning to others as a declaration of his offensive status. It is also part of his penance. This is, perhaps, hinted at by the targum Onkelos and certainly in the Kli Yakar. The tzaraas affliction came as a result of haughty and degrading language. It is only fitting for someone who used his mouth for evil - to be forced to "drink the bitter cup" of castigation - with the same voice.

And our lesson ? When we find hat we have been deficient or lacking in an area of our service to the divine - the best way to return is toi seek ways to reverse the exact damage - with the same limbs.

Hatzlacha !!

The Meal Of G-d at The Table Of Man

At this time of year one can't help but contrast the two major redemptions of the Jewish people, Purim and Pesach. On Pesach we were redeemed from a wicked tyrant who was bent on destroying us. Our redemption was complete ( we never returned into the clutches of Pharaoh ) and our reconnection with the One Above was the inevitable outcome. The desert years saw us in tremendous closeness with Hashem – as evidenced by His presence dwelling amongst us in the mishkan. Perhaps that which encapsulates this intimacy the most is the fact that we brought korbanos – daily closenesses - to Hashem.

Purim was a redemption of a drastically different nature. Hidden miracles parading as court subterfuge replaced the open and glorious Divine Hand. The second temple that was the immediate result ( sanctioned by Darius son of Esther ) was a pale shadow of it's predecessor – and certainly the mishkan. To top it all off – most of the Jews stayed in the diaspora after Haman's downfall. What kind of half geulah are we celebrating anyway ?!

The key to understanding this lies in the service of the korbanos. In the times of the first temple the act of drawing close to Hashem's presence was a standardized, predictable act. We had the mechanisms by which to seek out and connect to Hashem – we need only draw physically close to the place where His Presence dwells. In the aftermath of that destruction, though, something in our national psyche changed. We could no longer follow that well worn path. We needed to beat a new path through the ashes back to Hashem's presence. The second Beis HaMikdash would only serve as part of that path – that's why we don’t celebrate purim on the day that the second Beis HaMikdash was rebuilt. The korbanos, brought on G-d's table, are a component. Our voluntary acceptance of the Torah, on our own table, is the rest.

In a standard korban we serve a feast to G-d, at the Purim seudah we serve a different feast – eaten by man – in the service of G-d.

The geulah of Purim didn’t just redeem us from the external enemy of a tyrant – it redeemed us from the internal enemy of self gratification. To celebrate – we indulge in all manner of treats – but all in the service of the One Above.

It is easier to burn an animal on G-d's altar for the sake of heaven – on Purim we learn to eat on the table of man – for the same cause.

Go ahead, enjoy your Purim – but don't forget that with every bite (or slurp) you are declaring and inviting Hashem's presence – not just into your temple – but into your life.

Freillichen Purim !

The Face Of Evil

When Yaakov Avinu decides to leave Lavan's house he calls a meeting with his two wives, Rochel and Leah. At this meeting Yaakov describes his reason for bailing out on Lavan. It's not because of the continuing saga of lies and deceit that infest Lavan's house and property (the very presence of both Rochel and Leah at this meeting is a striking reminder of that fact) and it is not the ever presence of idolatry. The reason, in a nutshell, is Lavan's face.

Yaakov comments to his wives that Lavan's face has changed and "… isn't like it was yesterday or the day before " [Bereshis 31:2]. Was there a new evil in Lavan that Yaakov was detecting ?

The simple meaning of the passuk is that Lavan was becoming increasingly jealous of the degree of success that Yaakov was having in amassing his own fortune, despite the severe and convoluted restrictions that Lavan placed on him.

On a different level, however, we may suggest that it wasn't Lavan's dismay at all. Lavan was same miserable old cretin he always was. What changed were Yaakov's sensitivities. Every day, Yaakov would encounter Lavan and be struck anew by the unmistakable look of evil upon Lavan's face. He would see him and recoil in inner disgust. On this day, however, things were different. After twenty long years of gratingly resisting Lavan's influence – Yaakov looked upon that face of evil and saw that it wasn't so bad. His level of inner recoil was somewhat muted.

This, more than anything else, was a strong warning signal. As long as Lavan looked like a crook – Yaakov felt that he was not in danger of spiritual contamination – he knew the enemy and would be cautious during any interactions. But when Lavan ceased to look the part – Yaakov realized that what was really faulty was his own compass. He could no longer trust himself to distinguish between an innocent action and one tainted with Lavan's ways of deceit. He had to leave.

And what about us ? Do we notice shifts in our "comfort zone" ? Does something that was once appalling become now, a little less so ? That could be a sign of maturity or growth. Or in could be a warning sign. If certain negative things (language, imagery, discussion topics) cease to be taboo and disgusting maybe we are being shown the true face of evil. Maybe we need a change.

Hatzlacha !!

With All Of Our Limbs

The daled minim are compared to four of our most basic limbs. The Lulav is compared to the spine, the Esrog to the heart, the Haddas leaves are similar to an eye and the Arava leaves recall a pair of lips.

Chazal encapsulate the meaning of this inner symbolism with a quote by Dovid HaMelech –

[תהילים לה:י] "כל עצמותי תאמרנה ד' מי כמוך"

"All of my limbs will proclaim: 'Hashem, who can compare to you ?!' " [Tehillim 35:10]

That means that a certain aspect of taking the 4 minim is an exclamation of Hashem's greatness.

Consider that each one of the minim offers a unique way to declare Hashem's wonders and our fealty to Him.

When we stand tall and proud as His servants with a straight spine – we are shouting – "Hashem, who is your equal ?!"

When we look upon our fellow Jews with a kind eye, seeing the goodness inherent in each one – we are broadcasting – "Hashem, who can compare to you ?!"

When we use our lips to learn the wisdom of the Torah – we are intoning - "Hashem, who can measure up to you ?!"

And when we feel our hearts bursting with gratitude to the One Above for His kindnesses – we are pulsating – "Hashem, can anyone parallel you ?!"

Additionally, our sages teach us that the four minim are a comparison to four types of Jews. They must be taken together in order to fulfill the mitzvah. How can we increase the 'achdus', the unity between these four disparate brothers ? By realizing that each has a middah that he excels in.

The "lulav Jew" has a fierce Jewish pride – he will even take it to the maximum by mesirus nefesh al Kiddush Hashem.

The "haddasah Jew" sees the good in everyone, and sees Hashem's hand in all actions.

The "aravah Jew" always has a kind word to his fellow.

Finally, the "esrog Jew" is the whole package – motivated by a Jewish heart that beats with devotion to its creator. [ See Avos 2:9]

Hatzlacha !!

Returning ...

When it's renewal time (again)

and when it's time to become a better person (again)

and when it's time to ask or beg forgiveness from all and sundry (again)

we may be feeling like it has all happened before (again).

Yet, upon closer examination, there are things that we happily engage in repetitively :

When it's time for sleep - we sleep (again)

and when it's time to eat - we may vary the menu - but not the basic act of eating (again)

and when the co2 in our system is building up - we breathe (again & again & again!)

So what's the difference ?

Not the need. But the recognition of it.

If we didn't eat, sleep or breathe - the consequences would be drastic - and pretty immediate. The same holds true for teshuva - without it - we would really end up just as withered and dead - it might take a drop longer (which is why we have trouble internalizing the idea) but it is a fact nonetheless.

So rejoice in the repetitiveness of the process - and while you're at it - take a deep breath and enjoy that too!

Hatzlacha !!

Sinning Gleefully !

In the infamously harsh passages known simply as the 'Tochacha' or Rebuke, the Torah spells out lists of every possible negative consequence – many of them too horrific to even contemplate. The Torah further teaches us that these are the inevitable results of sinning grievously. What moral debauchery is responsible for prompting Hashem's harsh response? The passuk spells it out.

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

[דברים כח:מז]

"In exchange for your failure to serve Hashem your G-d with happiness and a gladdened heart for the abundance [that you have received]"

[Devarim 28:47]

The simple meaning directs us to the unshakeable stark truth – that pious, meticulous service is meaningless (actually far, far worse) if it is not performed properly. With the light, happy heart of someone truly grateful, and mindful of the glorious privilege it is to be performing that service.

But the Kotzker Rebbe taught us a deeper meaning, a meaning that has serious implications for our Elul and approaching Judgment Day.

The Kotzker said the passuk can be read with parenthesis bracketing the first phrase. So it would connote the following. Hashem is afflicting you with this suffering in exchange for your lack of service of Hashem, not only your lack of service – but the lack that you performed with happiness and a gladdened heart ! The passuk is not lamenting lethargy – but rather condemning active sin! Not any old sin – but the worst possible kind – the total ungratefulness of someone whose life is filled with blessings from Hashem turning around and rebelling against Him, and being happy about it!!!

Well, this idea certainly opens up our understanding of the severity of the consequences. But it also contributes to our path of return.

If we are not yet on the level where we can desist from our wrongdoings ( however slight or macabre they be ) we can at least feel bad about doing them. In the book of divine accounts, teach the baalei mussar, an entry of an act of sin is far more than a binary notation. Hashem sees all circumstances and motivations that you have. He also notes whether the act was done with a sigh or not.

There is a world of difference between chasing our physical pleasures heedlessly and willingly and succumbing to a moment of weakness and a chink in our staunch resolve. This Elul let us advance on all fronts in our service of Hashem –

- Improve the mitzvos we can.

- Take on the mitzvos we should.

- Avoid the temptations that are prevalent.

- and at the very least … if the desire to sin is too great – at least regret it. Regret it before it even happens. This way we are at least innocent of the heinous charge of sinning gleefully.

Hatzlacha !!

Heeding The Call Of The Shofar

What does the blowing of the Shofar mean to us ?

What should we be feeling ?

Not just fear.

The shofar of Rosh Hashanna is the heralding bugle of the divine chariot. But the shofar of Elul is different. The shofar of elul is a reminder of the shofar of creation.

When the passuk tells us that Hashem "... breathed into him [Adam] a soul of life ..." [Bereishis 2:7] Chazal teach us that the funnel for transferring that soul was the shofar. When we hear it it should bring to mind that we have a "prime directive", manufacturer's instructions, as it were.

Additionally, the shofar is also the battle charge - and what are we charging against ? Our yetzer hara, of course. A battle charge strengthens the hearts of the timid and gives resolve to the faltering. May we derive such inspiration and chizzuk from the shofar - and with it boldly step towards a Rosh Hashanna of Malchus Shamayim - the undisputed Sovereign Reign of Heaven.

Hatzlacha !!

Always In Hashem's Eyes

The Passuk tells us that Eretz Yisrael is .. "A land that Hashem seeks out, always are the eyes of Hashem upon the land from the beginning of the year through the end" [Dvarim 11:12 ]

If Hashem is constantly on the lookout for Eretz Yisrael and what it needs - why mention the year at all ? Isn't it enough to say that it's "always" under divine scrutiny.

No. ( you could see that one coming – right ?

This aspect of Hashem's guiding hand is not just a statement of general heavenly benevolence. Not even a declaration of specific divine providence (hashgacha pratis), either. Rather, the passuk stresses that Hashem gives the land - what it needs and when it needs it - the needs of year's start are satisfied at the start and the blessings needed to wrap up a harvest are present in their proper time as well.

There is nothing quite so demonstrative of good supervision as the ability to tailor it to fit every scenario. Hashem doesn't just make sure that our "beracha reservoirs" are topped off – He is actually watching and guiding every step.

And we also need to recognize that our needs are different – what we needed during Kislev is not what we could use in Nissan. And again, the summer is a totally different story.

So let us recognize and be grateful for Hashem's incredible hashgacha – and let this recognition lead us to new levels of Ahavas and Yiras Hashem. May these emotions pave the way for Mashiach Tzidkeinu, amen.

Hatzlacha !!

For Whom The Crown Shines

The Torah teaches us about a certain type of Jew. A Jew who desires to rise to a greater level of holiness and so he refrains from some of the indulgences of the average man. This is the Nazir.

While the term Nazir is used to refer to his abstinence from wine [see Bamidbar 6:3] strictly speaking, the title is derived from the word for a crown ("Nezer").

An interesting attribute of a crown is that it is seen by all as a sign of majesty. But it is not seen at all by the wearer. All who see the crown marvel at it's beauty. Only the one wearing it feels it's weight.

This is the point of the Nazir. His avodas Hashem is extremely public. He must avoid any product that came in contact with wine and he may not attend any funerals ( even his own parents !) He may not shave or take a haircut and so he is certainly visible to all as someone who is taking extreme pains to promote his holiness.

This type of divine service carries with it a danger. The danger of the crown. It is the weight of the crown that keeps the wearer from losing his head. A certain sense of grounding and stability are necessary to embody what the crown represents. The same is true of the Nazir.

A nazir must not enter into his Nazirite contract with a flippant heart or a desire for public displays of piousness. This is why Hashem reminds him of this by referring to his status as a "crowned one".

And what of us ? We no longer accept upon ourselves the nazirite contract. But the message of the contract is still imminently applicable. Yes, our actions are visible to the outside world and our pious practices do shine. But we must feel their weight and responsibility in order to shoulder them properly.

So, for whom does the crown shine ? It shines for thee.

Hatzlacha !!

Receiving Is ... Getting ?

Why do we call the acquisition of Torah "accepting" it (קבלת התורה) ?

I can think of half a dozen terms that would better describe the process by which we attempt to have Torah be a part of our lives. There's the quintessential learning part (תלמוד), without which we would still be ignorant and unlettered. There is also the unceasing, never ending toil by which we must continue to strive for Torah (עמלות והתמדה). We have another facet of our efforts that are not directly connected to the understanding of Torah but more to our own toil at assimilating it into our lives (עבודה).

All in all, there is much about our efforts in Torah that has specific descriptions – and all of them indicate a strong, if not superhuman, dedication to achieving this noble goal.

Accepting it seems to mean just sitting there and Hashem will drop the Torah into your lap. It's a little bit contradictory !

The answer is that there is more than one level of acquisition of Torah and more than one way to approach it. Torah is not gotten without hard work. Ever. What we need to understand is that even after all of our efforts – we still should be unworthy of receiving the Torah. After all, the blueprint for the universe and Hashem's own wisdom has got to be pretty precious. The Medrash teaches us that Torah is sometimes revealed as black fire on white fire – who can say that they have "earned" the right to have that ?!

That's where "accepting" comes in. You see, even after all we do and the countless hours of pushing ourselves to understand and learn we would still not get it, if not for that fact that Hashem, in His kindness, grants it to us as a gift.

So this Shavuous let us concentrate, not only on receiving this incredible Torah that's waiting for us – but on doing all the preliminary work and being worthy to receive.

Hatzlacha !!

Our Counting

"וספרת לך שבע שבתות שנים ..." [ויקרא כה:י]

"And you shall count for yourself seven sabbatical years …"[Vayikra 25:10]

Why am I counting "for myself" ? The Kli Yakar offers a fantastic perspective.

Because the Yovel year that comes every 50 years is really for my benefit. Not just for my spiritual benefit – but even for my material benefit.

How so ?

Imagine someone who is very occupied with gathering fruits or something else of a fragile nature. In order to maximize his efforts he doesn’t bother to store the fruits properly – he can't justify the time spent away from his gathering duties. What happens ? He loses what he collected to spoilage and other factors.

Or perhaps someone who is so frantic to make as many cash deals as possible that he can't be bothered to go to the bank and deposit his money – eventually he will lose his cash because carrying it around with him isn't the safest place for it.

In both cases, had the person kept their mind on the final goal (of preservation of wealth) he would have been spared the tragic effects of too much short term effort without long term planning.

We get so caught up in the ins and outs of everyday life that we may forget – "you can't take it with you".

The Yovel year is a built in reminder. And this reminder is for our benefit.

Hatzlacha

Without a Blemish

The Torah lists several disqualifications for the kehuna, priesthood. [see Vayikra 21:17-23] Anyone with a physical deformity of any kind ( congenital or developed ), even with the proper lineage, is excluded from performing the service in the beis hamikdash. They may still eat terumah and other foods that are the exclusive province of the kohanim - but they may not perform any sacrificial duties.

Why not ?

Certainly Hashem sees past their imperfect outside to a deeper, refined inside. Further more, aren't we taught that there is nothing more whole before Hashem that a broken vessel? ( i.e. Only when one accepts his imperfections and stands in unflinching cognizance of his failings and shortcomings is one considered to be worthy of approaching G-d ) None of us are perfect - perfection is Hashem's exclusive domain - why do we discriminate against those who wear their imperfections on the outside ( as opposed to the imperfections of character that afflict the rest ) ?

This teaches us an important lesson in human nature and the service of the divine.

We aren't G-d. We don't have the vision necessary to perceive the wholeness or lack thereof by purely spiritual standards. We, therefore, must rely on the vision that Hashem created us with.

The kohain who has lived his life with a limp due to a leg injury that has healed wrong may very well be a pure and perfect servant of the creator; but he may not be MY appointed messenger. In my eyes ( limited as they are ) he is imperfect – I must heed my eyes and disqualify him. For choosing him despite his imperfection would be belittling the divine service in its entirety.

And us ? When we do a mitzvah – do we neglect a cosmetic detail with the understanding that "רחמנא ליבא בעי" ("The Merciful One desires [service from] the heart") ? Yes, our service should be more than skin deep and meaning is more important that looks – but - we shouldn't allow ourselves to compromise on the beauty of a mitzvah either – it may very well bring our service down a notch.

Hatzlacha !!