בס"ד
Why does Yitzchak ask Esav to hunt him up a meal ? Since when is a tzaddik interested in game or does he even notice what it is that sustains him ?
R Shimshon Raphael Hirsch observes that Yitzchak was well aware of his son's shortcomings. He wanted to right those wrongs and therefore make Esav worthy of divine blessing. Esav used his "red" traits to hunt and dominate the animal world, but he did this for his own gratification. Yitzchak sought to offer Esav a path of reconciliation where he could still use his "red" traits but not be wicked. Since Esav excelled in kibbud av, Yitzchak reasoned that it would provide the perfect outlet. This hunting trip would be different – instead of seeking his own pleasures, Esav would hunt for his father, butcher the animal for his father, and engage in his "best" traits – but all for the sake of his father's command.
This ploy actually worked and we find that Esav did become worthy of receiving some sort of blessing, just not the main one.
Whenever we find an Esav streak in ourselves – sometimes we can correct its evil influence in this same fashion. If we find a way to channel the behavior into the observance of a mitzvah then we will have broken the spell. Once we take any given behavior or action and remove it from the exclusive domain of the yetzer hara – by using it for a mitzvah, even once – we are on our way to conquering that trait and bettering ourselves.
Hatzlacha !!
Friday, November 25, 2011
Friday, November 18, 2011
And A Nose Ring, Too
בס"ד
When Eliezer decides that Rivka meets his criteria for Yitzchak he bestows upon her two lavish gifts: a nose ring and a pair of bracelets. Chazal point out that these symbolize the half shekel coin that the Jews would give in a census and the ten commandments, respectively.
Understood is the significance of ten with the bracelets, two items each weighing five "selah", as the ten commandments. Telling Rivka that her children will merit receiving these from the hand of G-d is certainly something Eliezer might do. One might ask, however, why was the mitzvah of machatzis hashekel worthy of being represented in these gifts ?
To answer, the Kli Yakar points out that the Luchos HaBris had to come in two installments. The first time around they were given with great pomp and ceremony – thus inviting the negative effects of "ayin hara." Take two, however, were given in a discreet fashion – which is why they survived.
Rivka was destined for great things, and her magnanimous nature had already been established. What Eliezer had to do now was find a way to safeguard it. This is where the half shekel comes in.
When the Jewish people are counted – the "ayin hara" can take effect. (Over)Simply put, when we broadcast loud and clear any positive item – the forces of evil can't resist and redouble their efforts at destroying it. To escape this, Hashem commands them to take a census using the half shekel.
So when Eliezer gives Rivka her two gifts he is, in effect, saying – "Your children will be great, but let's just keep that to ourselves and be discreet about it."
(One can clearly contrast with Lavan who blesses his sister with far reaching blessings upon her departure.)
We can learn an important lesson from this. Good deeds are, perhaps, most prone to being over broadcast and hoisted up upon pedestals for all to see. Now, we should be proud of our kindnesses, but at the same time, we should realize the need and propriety of discretion.
May we, in the merit of our good deeds and subtlety in performing them, be privileged to once again behold the Aron Hakodesh, where the whole and broken Luchos reside.
Hatzlacha !
When Eliezer decides that Rivka meets his criteria for Yitzchak he bestows upon her two lavish gifts: a nose ring and a pair of bracelets. Chazal point out that these symbolize the half shekel coin that the Jews would give in a census and the ten commandments, respectively.
Understood is the significance of ten with the bracelets, two items each weighing five "selah", as the ten commandments. Telling Rivka that her children will merit receiving these from the hand of G-d is certainly something Eliezer might do. One might ask, however, why was the mitzvah of machatzis hashekel worthy of being represented in these gifts ?
To answer, the Kli Yakar points out that the Luchos HaBris had to come in two installments. The first time around they were given with great pomp and ceremony – thus inviting the negative effects of "ayin hara." Take two, however, were given in a discreet fashion – which is why they survived.
Rivka was destined for great things, and her magnanimous nature had already been established. What Eliezer had to do now was find a way to safeguard it. This is where the half shekel comes in.
When the Jewish people are counted – the "ayin hara" can take effect. (Over)Simply put, when we broadcast loud and clear any positive item – the forces of evil can't resist and redouble their efforts at destroying it. To escape this, Hashem commands them to take a census using the half shekel.
So when Eliezer gives Rivka her two gifts he is, in effect, saying – "Your children will be great, but let's just keep that to ourselves and be discreet about it."
(One can clearly contrast with Lavan who blesses his sister with far reaching blessings upon her departure.)
We can learn an important lesson from this. Good deeds are, perhaps, most prone to being over broadcast and hoisted up upon pedestals for all to see. Now, we should be proud of our kindnesses, but at the same time, we should realize the need and propriety of discretion.
May we, in the merit of our good deeds and subtlety in performing them, be privileged to once again behold the Aron Hakodesh, where the whole and broken Luchos reside.
Hatzlacha !
Friday, November 11, 2011
Why Are We Good ?
בס"ד
Hashem tells Avraham Avinu of the impending destruction of Sodom and Amorrah. What's Avraham's reaction ? He tries to avert this "tragedy" by negotiating with G-d.
Two points to consider:
1. Why would the presence of any amount of righteous people be reason to spare the wicked multitudes from their just desserts ?
2. Secondly, if Hashem already informed Avraham that He was going to punish the people of Sodom – what was the point of the negotiation – wasn't it a done deal ?
There are multiple reasons that someone would choose a path of righteousness. Motivations could include positive role models or a mature worldview that values the goodness inherent in positive actions. There is another possible motivation which is really counterintuitive. Bearing witness to the dark underbelly of the human condition – someone might be "scared straight" and decide to devote themselves to the polar opposite of evil, namely, goodness. In this last instance, the wicked people are perversely partially responsible for the ensuing righteousness. It is this angle that Avraham Avinu plays up in his bargaining.
As far as it being a "fait au compli" – that is not the point. In the Darash Moshe, R Moshe Feinstein ZTL, points out that the negotiations were Avraham's prerogative. It wasn't about changing G-d's mind – it was about trying. Despite an absolute inability to affect the outcome – how could a man of kindness stand by and let entire cities suffer? He couldn't.
We learn many powerful lessons from this episode.
1. To have gratitude towards anyone who helps us on the path to goodness – even if it is someone whose example we decidedly avoid following.
2. That we have an obligation to wish everyone well – even to the point of bargaining with G-d Himself.
3. We must do our part in following the dictates of righteousness. Even if there is no way we will succeed – Hashem doesn't look to see if our actions bear fruit – He just wants us to do our best.
Hatzlacha !!
Hashem tells Avraham Avinu of the impending destruction of Sodom and Amorrah. What's Avraham's reaction ? He tries to avert this "tragedy" by negotiating with G-d.
Two points to consider:
1. Why would the presence of any amount of righteous people be reason to spare the wicked multitudes from their just desserts ?
2. Secondly, if Hashem already informed Avraham that He was going to punish the people of Sodom – what was the point of the negotiation – wasn't it a done deal ?
There are multiple reasons that someone would choose a path of righteousness. Motivations could include positive role models or a mature worldview that values the goodness inherent in positive actions. There is another possible motivation which is really counterintuitive. Bearing witness to the dark underbelly of the human condition – someone might be "scared straight" and decide to devote themselves to the polar opposite of evil, namely, goodness. In this last instance, the wicked people are perversely partially responsible for the ensuing righteousness. It is this angle that Avraham Avinu plays up in his bargaining.
As far as it being a "fait au compli" – that is not the point. In the Darash Moshe, R Moshe Feinstein ZTL, points out that the negotiations were Avraham's prerogative. It wasn't about changing G-d's mind – it was about trying. Despite an absolute inability to affect the outcome – how could a man of kindness stand by and let entire cities suffer? He couldn't.
We learn many powerful lessons from this episode.
1. To have gratitude towards anyone who helps us on the path to goodness – even if it is someone whose example we decidedly avoid following.
2. That we have an obligation to wish everyone well – even to the point of bargaining with G-d Himself.
3. We must do our part in following the dictates of righteousness. Even if there is no way we will succeed – Hashem doesn't look to see if our actions bear fruit – He just wants us to do our best.
Hatzlacha !!
Thursday, November 03, 2011
(Dis)Connecting
בס"ד
When Avraham Avinu defeats the four kings he makes off with a fair bit of wealth in spoils. Doing the "right thing" Avraham returns the wealth to the king of S'dom. When the king offers to let Avraham keep the money – Avraham Avinu declares emphatically – "I swear by G-d, I will not take a string nor a shoe strap from you!"
Why strings and straps ?
Strings and straps are both methods of connection. Some connections are more permanent, like tied knots, and some are meant to be strapped and unstrapped. The king of S'dom was offering Avraham Avinu a golden gift – with strings attached (pun intended!). The king wanted bragging rights that he had been responsible for Avraham Avinu's wealth.
And why would the king of S'dom care whether or not he was known as Avraham's benefactor? Because to a s'domite – wealth was everything. By retaining a connection to Avraham's wealth the king of S'dom was actually gaining. He would rise in echelons in Canaanite society.
This offer, and attitude, Avraham vehemently rejects.
"Man is not defined by his wealth," he tells the king, "and I wish no connection to you or your philosophy."
Sometimes we find ourselves caught up in something we may not be truly supportive of. It could be a sports team's winning streak or a sale at the boutique that sells the latest fashions. Step back and ask yourself – would I be willing to strap on this philosophy and worldview?
And while you're at it - what are you connected to ? And how strong are your knots ?
Hatzlacha !!
When Avraham Avinu defeats the four kings he makes off with a fair bit of wealth in spoils. Doing the "right thing" Avraham returns the wealth to the king of S'dom. When the king offers to let Avraham keep the money – Avraham Avinu declares emphatically – "I swear by G-d, I will not take a string nor a shoe strap from you!"
Why strings and straps ?
Strings and straps are both methods of connection. Some connections are more permanent, like tied knots, and some are meant to be strapped and unstrapped. The king of S'dom was offering Avraham Avinu a golden gift – with strings attached (pun intended!). The king wanted bragging rights that he had been responsible for Avraham Avinu's wealth.
And why would the king of S'dom care whether or not he was known as Avraham's benefactor? Because to a s'domite – wealth was everything. By retaining a connection to Avraham's wealth the king of S'dom was actually gaining. He would rise in echelons in Canaanite society.
This offer, and attitude, Avraham vehemently rejects.
"Man is not defined by his wealth," he tells the king, "and I wish no connection to you or your philosophy."
Sometimes we find ourselves caught up in something we may not be truly supportive of. It could be a sports team's winning streak or a sale at the boutique that sells the latest fashions. Step back and ask yourself – would I be willing to strap on this philosophy and worldview?
And while you're at it - what are you connected to ? And how strong are your knots ?
Hatzlacha !!
Sunday, October 30, 2011
Are Neshamos Waterproof?
בס"ד
When humanity thoroughly contradicts the very purpose it was created for and becomes hopelessly morally corrupt, Hashem decrees that it must go. The Torah goes to great lengths to describe the punishment of the flood and the specifics of G-d's divine judgment. For a full year the world is uninhabitable, covered in a watery blanket.
Why take an entire year? Hashem could have just wiped them out and started again in a matter of hours (or seconds for that matter) – what was so important that it take a full year?
To answer that let us remember that not everyone was killed – Hashem spared Noach and all that were in the teiva with him.
The world was going to be rebuilt and repopulated by the survivors of this horrible generation. Civilization as a whole was evil – but these refugees managed to avoid sin long enough to earn a spot in the teiva.
What would prevent mankind from deteriorating back into the same behavior patterns and impropriety? The Meshech Chochma answers that Hashem would reeducate them. And that takes a full year.
It would only take one moment for Hashem to destroy and recreate. But it takes many many months for man and animal to learn again how to be G-d fearing and upright.
It is no coincidence that this parsha follows the high holidays. After a month of intense spiritual effort we need to return to the daily and weekly routines of school and work. What can help cement the spiritual gains that we have made over this period? The knowledge that real change comes slowly. If we take our desire to hold on to the 'high' of Tishrei and lock in up in our teiva like heart – it will survive even torrents of nisyonos in the long winter ahead – and come next Tishrei – it'll even be a part of who we are.
Hatzlacha !!
When humanity thoroughly contradicts the very purpose it was created for and becomes hopelessly morally corrupt, Hashem decrees that it must go. The Torah goes to great lengths to describe the punishment of the flood and the specifics of G-d's divine judgment. For a full year the world is uninhabitable, covered in a watery blanket.
Why take an entire year? Hashem could have just wiped them out and started again in a matter of hours (or seconds for that matter) – what was so important that it take a full year?
To answer that let us remember that not everyone was killed – Hashem spared Noach and all that were in the teiva with him.
The world was going to be rebuilt and repopulated by the survivors of this horrible generation. Civilization as a whole was evil – but these refugees managed to avoid sin long enough to earn a spot in the teiva.
What would prevent mankind from deteriorating back into the same behavior patterns and impropriety? The Meshech Chochma answers that Hashem would reeducate them. And that takes a full year.
It would only take one moment for Hashem to destroy and recreate. But it takes many many months for man and animal to learn again how to be G-d fearing and upright.
It is no coincidence that this parsha follows the high holidays. After a month of intense spiritual effort we need to return to the daily and weekly routines of school and work. What can help cement the spiritual gains that we have made over this period? The knowledge that real change comes slowly. If we take our desire to hold on to the 'high' of Tishrei and lock in up in our teiva like heart – it will survive even torrents of nisyonos in the long winter ahead – and come next Tishrei – it'll even be a part of who we are.
Hatzlacha !!
Friday, October 21, 2011
To Live Or Not To Live
בס"ד
"ויאמר ד' א-לוקים הן האדם היה כאחד ממנו לדעת טוב ורע ועתה פן ישלח ידו ולקח גם מעץ החיים ואכל וחי לעלם: וישלחהו ד' א-לוקים מגן עדן לעבד את האדמה אשר לקח משם:"
[בראשית ג:כב-כג]
"And Hashem said, since man has become uniquely paralleled to Me in his knowledge of good and evil – and now, lest he send out his hand and take also from the tree of life and eat and live forever. And Hashem sent him [Adam] from the garden of eden to work the land that he was taken from."
When Hashem banishes Adam from gan eden, He comments to the ministering angels that this move is being done to prevent Adam from eating from the tree of life. The passuk implies that it would be a great tragedy. Would the harm be in disobeying G-d again – or is there something deeper? And of what significance is the Torah teaching us when it tells us that G-d sends Adam to make his penance working the ground from whence he came?
When Adam sins – he introduces an element of doubt and uncertainty into his worldview. Before the sin – Adam is an entirely spiritual being – and even his physical body is nothing more than a vehicle for his soul. Once he sins, however, Adam has broken the taboo placed upon the body and used it for purely physical and mundane goals. Put simply, Adam takes his pristine body and throws the mud of physical gratification all over it – dirtying it beyond recognition.
For sins that are particularly heinous, the Rambam teaches us that even Yom Kippur and afflictions will only go so far in atoning for the sinner (see hilchos Teshuva 1:4) ultimately, only death will cleanse the penitent sinner completely.
Now we can understand why Hashem expresses serious concern at what was to happen to Adam. By sinning, Adam is now in need of serious atonement. If he eats from the tree of life, however, he is robbing himself of the very same atonement that he so desperately needs! In His great mercy, Hashem sends Adam away.
And to where does He send him? To engage in the actions that will hopefully generate a recognition of the depth of his sin and to motivate him to repent – to work the ground that he was taken from – i.e. to acknowledge his physical side and all of its shortcomings.
Let us realize that all of Hashem's "punishments" are nothing more than His kindnesses towards us – His attempts to give us the best shot at returning to Him and righting the wrong that we stumbled into doing.
Haztlacha !
"ויאמר ד' א-לוקים הן האדם היה כאחד ממנו לדעת טוב ורע ועתה פן ישלח ידו ולקח גם מעץ החיים ואכל וחי לעלם: וישלחהו ד' א-לוקים מגן עדן לעבד את האדמה אשר לקח משם:"
[בראשית ג:כב-כג]
"And Hashem said, since man has become uniquely paralleled to Me in his knowledge of good and evil – and now, lest he send out his hand and take also from the tree of life and eat and live forever. And Hashem sent him [Adam] from the garden of eden to work the land that he was taken from."
When Hashem banishes Adam from gan eden, He comments to the ministering angels that this move is being done to prevent Adam from eating from the tree of life. The passuk implies that it would be a great tragedy. Would the harm be in disobeying G-d again – or is there something deeper? And of what significance is the Torah teaching us when it tells us that G-d sends Adam to make his penance working the ground from whence he came?
When Adam sins – he introduces an element of doubt and uncertainty into his worldview. Before the sin – Adam is an entirely spiritual being – and even his physical body is nothing more than a vehicle for his soul. Once he sins, however, Adam has broken the taboo placed upon the body and used it for purely physical and mundane goals. Put simply, Adam takes his pristine body and throws the mud of physical gratification all over it – dirtying it beyond recognition.
For sins that are particularly heinous, the Rambam teaches us that even Yom Kippur and afflictions will only go so far in atoning for the sinner (see hilchos Teshuva 1:4) ultimately, only death will cleanse the penitent sinner completely.
Now we can understand why Hashem expresses serious concern at what was to happen to Adam. By sinning, Adam is now in need of serious atonement. If he eats from the tree of life, however, he is robbing himself of the very same atonement that he so desperately needs! In His great mercy, Hashem sends Adam away.
And to where does He send him? To engage in the actions that will hopefully generate a recognition of the depth of his sin and to motivate him to repent – to work the ground that he was taken from – i.e. to acknowledge his physical side and all of its shortcomings.
Let us realize that all of Hashem's "punishments" are nothing more than His kindnesses towards us – His attempts to give us the best shot at returning to Him and righting the wrong that we stumbled into doing.
Haztlacha !
Wednesday, October 19, 2011
A Quiet Boisterousness
BS"D
Ever wonder why we celebrate simchas torah after sukkos ?
In chu"l there are two days of yom tov – so it is common to separate, in our minds at least, the core meaning of shmini atzeres and simchas torah. This is of course, totally wrong.
The essence of shmini atzeres is the final few moments of this incredible sukkos festival – comparable to a simcha where only those who are really close to the baalei simcha stay until the very end. Hashem tells us – that we all made this incredible big show over the entire chag – we brought seventy oxen as part of the mussaf offerings, representing the seventy nations of the world. Now He wants us, just us, to hang around for another day (or two).
The heart of simchas torah is seemingly totally different. Instead of the quiet intimacy with Hashem - we participate in a loud, almost raucous, celebration that practically outstrips the decibel levels of the simchas beis hashoeva of sukkos. It is almost forgivable to think this day separate from the shmini atzeres that came before it.
Almost.
The last words of the Torah are "לעיני כל ישראל" "…before all the people of Israel" – Rashi teaches us that Hashem is praising Moshe for breaking the tablets during the episode with the golden calf. That's it ?! That's the big finale ?!
The torah is teaching us an incredibly valuable lesson – Moshe Rabbeinu was willing to throw away forty nine days of preparation – willing to forgo certain attributes of the first tablets that were forever lost (Chazal state that if we had kept the first luchos we would never have forgotten any words of torah that we learnt) all because we were no longer pristine. And why ? Because without cleanliness and purity we would just muddy up everything we touched – including G-d's perfect torah. Our only chance to acquire torah and fuse it into a part of ourselves lies in becoming as pure as possible so as not to contaminate Hashem's flawless words.
Now we can comprehend why shmini atzeres and simchas torah are one and the same – after 51 intense days since rosh chodesh elul, after ten days of "סור מרע" and seven days of being surrounded in the most pervasive "עשה טוב" possible – we are as purified as we get the whole year! This is precisely why Hashem wants us to 'hang around' for another intimate day with Him. And nothing exemplifies this intimacy more than Hashem's own treasure trove of wisdom. And there is no more natural reaction to receiving G-d's word anew than extreme, bursting-at-the-seams, jubilation.
This year let us merit becoming as one with the torah and it's Giver – and let this oneness generate unparalleled simcha that will carry us through the entire year!
Hatzlacha !
Ever wonder why we celebrate simchas torah after sukkos ?
In chu"l there are two days of yom tov – so it is common to separate, in our minds at least, the core meaning of shmini atzeres and simchas torah. This is of course, totally wrong.
The essence of shmini atzeres is the final few moments of this incredible sukkos festival – comparable to a simcha where only those who are really close to the baalei simcha stay until the very end. Hashem tells us – that we all made this incredible big show over the entire chag – we brought seventy oxen as part of the mussaf offerings, representing the seventy nations of the world. Now He wants us, just us, to hang around for another day (or two).
The heart of simchas torah is seemingly totally different. Instead of the quiet intimacy with Hashem - we participate in a loud, almost raucous, celebration that practically outstrips the decibel levels of the simchas beis hashoeva of sukkos. It is almost forgivable to think this day separate from the shmini atzeres that came before it.
Almost.
The last words of the Torah are "לעיני כל ישראל" "…before all the people of Israel" – Rashi teaches us that Hashem is praising Moshe for breaking the tablets during the episode with the golden calf. That's it ?! That's the big finale ?!
The torah is teaching us an incredibly valuable lesson – Moshe Rabbeinu was willing to throw away forty nine days of preparation – willing to forgo certain attributes of the first tablets that were forever lost (Chazal state that if we had kept the first luchos we would never have forgotten any words of torah that we learnt) all because we were no longer pristine. And why ? Because without cleanliness and purity we would just muddy up everything we touched – including G-d's perfect torah. Our only chance to acquire torah and fuse it into a part of ourselves lies in becoming as pure as possible so as not to contaminate Hashem's flawless words.
Now we can comprehend why shmini atzeres and simchas torah are one and the same – after 51 intense days since rosh chodesh elul, after ten days of "סור מרע" and seven days of being surrounded in the most pervasive "עשה טוב" possible – we are as purified as we get the whole year! This is precisely why Hashem wants us to 'hang around' for another intimate day with Him. And nothing exemplifies this intimacy more than Hashem's own treasure trove of wisdom. And there is no more natural reaction to receiving G-d's word anew than extreme, bursting-at-the-seams, jubilation.
This year let us merit becoming as one with the torah and it's Giver – and let this oneness generate unparalleled simcha that will carry us through the entire year!
Hatzlacha !
Tuesday, October 11, 2011
Straight As An S Curve
בס"ד
There are an incredible number of hiddurim to look for when selecting the arbaa minim. Above and beyond the basic requirements – we search high and low to find the nicest and most pleasing set. The tallest, greenest, lulav, or the haddasim with the tightest weave of perfectly triangulated leaves. The arava, with the most flowing lavluv (a new leaf growing at the tip) or the reddest stems. And the esrog, oh boy, the esrog – you could fill a book on the amount of things people look for!
Yet, in all the hiddurim that are out there – there is one that remains conspicuously absent in most of the four minim. The mishna states that a lulav which is bent is passul (depending on the orientation). While there are those who are particular that the esrog line up in a straight fashion – from pitom to okeitz – this is not a requirement. But nowhere is it mentioned, or even looked for, regarding the aravos or the haddasim.
Why don’t the haddasim or aravos need to be straight ?
The medrash teaches us that the arbaa minim also represent four major limbs – and that they all unite to serve Hashem. The lulav represents the spine, the esrog - the heart, the aravos are similar to lips and the haddasim's leaves are like eyes. All four minim need to be fresh and not dried out – we can't let our avodas Hashem wilt in any of these areas! But our avodah is qualitatively different in each of these arenas – and that accounts for the different hiddurim we look for.
The esrog that beats in each one of our chests should be as perfect as we can make it – after all "Rachmana leeba ba'ei" (The Merciful One desires you to serve him with your heart). The lulav should be straight – to teach us that we should be proud to wear the mantle of servants to the king. But the haddasim and aravos have no business being straight.
When chazal tell us that a good person possesses an ayin tova (Avos 2:9) what do they mean? That they see everything as it is ? No! Chazal are praising someone for being able to see the good in every Jew they meet. Sometimes that requires a little creativity – not straight at all.
What about the lips? Shouldn't they be straight? At least three ideas come to mind.
Firstly, that sometimes not saying something is more valuable than saying it – and that is not always so straight forward. Secondly, we need to be sensitive to our friends' needs and if need be, talk around an issue rather than mention it directly.
Lastly – the arava does not represent the mouth – but specifically the lips. What is a tremendous avodah that our lips perform, and in a crooked fashion no less?
They smile!
And when we interject simcha into Hashem's world, He is surely looking down upon us and smiling too.
Hatzlacha !!
There are an incredible number of hiddurim to look for when selecting the arbaa minim. Above and beyond the basic requirements – we search high and low to find the nicest and most pleasing set. The tallest, greenest, lulav, or the haddasim with the tightest weave of perfectly triangulated leaves. The arava, with the most flowing lavluv (a new leaf growing at the tip) or the reddest stems. And the esrog, oh boy, the esrog – you could fill a book on the amount of things people look for!
Yet, in all the hiddurim that are out there – there is one that remains conspicuously absent in most of the four minim. The mishna states that a lulav which is bent is passul (depending on the orientation). While there are those who are particular that the esrog line up in a straight fashion – from pitom to okeitz – this is not a requirement. But nowhere is it mentioned, or even looked for, regarding the aravos or the haddasim.
Why don’t the haddasim or aravos need to be straight ?
The medrash teaches us that the arbaa minim also represent four major limbs – and that they all unite to serve Hashem. The lulav represents the spine, the esrog - the heart, the aravos are similar to lips and the haddasim's leaves are like eyes. All four minim need to be fresh and not dried out – we can't let our avodas Hashem wilt in any of these areas! But our avodah is qualitatively different in each of these arenas – and that accounts for the different hiddurim we look for.
The esrog that beats in each one of our chests should be as perfect as we can make it – after all "Rachmana leeba ba'ei" (The Merciful One desires you to serve him with your heart). The lulav should be straight – to teach us that we should be proud to wear the mantle of servants to the king. But the haddasim and aravos have no business being straight.
When chazal tell us that a good person possesses an ayin tova (Avos 2:9) what do they mean? That they see everything as it is ? No! Chazal are praising someone for being able to see the good in every Jew they meet. Sometimes that requires a little creativity – not straight at all.
What about the lips? Shouldn't they be straight? At least three ideas come to mind.
Firstly, that sometimes not saying something is more valuable than saying it – and that is not always so straight forward. Secondly, we need to be sensitive to our friends' needs and if need be, talk around an issue rather than mention it directly.
Lastly – the arava does not represent the mouth – but specifically the lips. What is a tremendous avodah that our lips perform, and in a crooked fashion no less?
They smile!
And when we interject simcha into Hashem's world, He is surely looking down upon us and smiling too.
Hatzlacha !!
Thursday, October 06, 2011
Everything To Gain
BS"D
In his epic work, the Mishna Torah, the Rambam covers just about every topic. The section titled Hilchos Teshuva has ten chapters and it is therefore a custom for some to review them during the aseres yemei teshuva.
In chapter four of these halachos, the Rambam lists twenty four different impediments to teshuva. One of them is one who mocks the mitzvos.
Now, don't get me wrong, I am not in favor of mocking the mitzvos – but why would that preclude me from doing teshuva ? I thought teshuva was all about returning to Hashem and getting past the hurdles that I had placed in my own way by sinning. Where do mitzvos come in ?
The answer can be found in the Rambam's explanation.
רמב"ם יד החזקה - הלכות תשובה פרק ד
"והמלעיג על המצות שכיון שנתבזו בעיניו אינו רודף אחריהן ולא עושן ואם לא יעשה במה יזכה"
"… since the (mitzvos) are belittled in his eyes he does not chase them – and if he doesn't – by what merit will he (do teshuva)"
Let's say we are scrupulous and careful not to transgress a single prohibition – and we even succeed. What is the point ? Is that what we were put on this earth to do ? Then it would be a zero sum game – a game where the best case scenario has us accomplishing nothing. That is certainly not what Hashem has in mind. He put us here to accomplish tremendous things - to shake the earth and rattle the heavens with acts of kindness and profound commitments to the Torah. That is our primary mission.
If we become derailed by sins and forget our mandate – then we must repent and return – but if we lose sight of the big picture – then by what merit will the One Above accept us back ?!? Hashem will only help us return if we know what we are returning to. A life of Torah and mitzvos.
This Yom Kippur let us cry. Let us repent. Let us sincerely say to our Father in heaven – "take me back!" And lets focus on why He should accept us back -because we want to perform His mitzvos and learn His torah. And we want to do it without the negative baggage of our sins.
Gmar Chasima Tova to all of klal yisrael.
And Hatzlacha !
In his epic work, the Mishna Torah, the Rambam covers just about every topic. The section titled Hilchos Teshuva has ten chapters and it is therefore a custom for some to review them during the aseres yemei teshuva.
In chapter four of these halachos, the Rambam lists twenty four different impediments to teshuva. One of them is one who mocks the mitzvos.
Now, don't get me wrong, I am not in favor of mocking the mitzvos – but why would that preclude me from doing teshuva ? I thought teshuva was all about returning to Hashem and getting past the hurdles that I had placed in my own way by sinning. Where do mitzvos come in ?
The answer can be found in the Rambam's explanation.
רמב"ם יד החזקה - הלכות תשובה פרק ד
"והמלעיג על המצות שכיון שנתבזו בעיניו אינו רודף אחריהן ולא עושן ואם לא יעשה במה יזכה"
"… since the (mitzvos) are belittled in his eyes he does not chase them – and if he doesn't – by what merit will he (do teshuva)"
Let's say we are scrupulous and careful not to transgress a single prohibition – and we even succeed. What is the point ? Is that what we were put on this earth to do ? Then it would be a zero sum game – a game where the best case scenario has us accomplishing nothing. That is certainly not what Hashem has in mind. He put us here to accomplish tremendous things - to shake the earth and rattle the heavens with acts of kindness and profound commitments to the Torah. That is our primary mission.
If we become derailed by sins and forget our mandate – then we must repent and return – but if we lose sight of the big picture – then by what merit will the One Above accept us back ?!? Hashem will only help us return if we know what we are returning to. A life of Torah and mitzvos.
This Yom Kippur let us cry. Let us repent. Let us sincerely say to our Father in heaven – "take me back!" And lets focus on why He should accept us back -because we want to perform His mitzvos and learn His torah. And we want to do it without the negative baggage of our sins.
Gmar Chasima Tova to all of klal yisrael.
And Hatzlacha !
Sunday, September 25, 2011
Getting A-Head In The New Year
Why is the Jewish new year called Rosh Hashanna ? I mean, 'head-of-year- ?!? Why not – 'new year' ? Or 'start of year' ?
That is because this isn't just the beginning. When something starts – it is usually slow to get going. The beginning of a party is almost never the most memorable – neither are the first few plays of a crucial game. It's just the start.
The head is something completely different.
Within the head you have the greatest concentration of life enabling processes. The head isn't just the part of you that happens to be tallest – it's the part that's closest to the heavens.
When you try to swim – it's called keeping your head above water. And when you drown (chas veshalom !) it's when your head goes under. More than anything else – where your head is at – is where you're at.
So Rosh Hashanna is not just a time to start something on the right foot – it's a time to figure out where your head is at. When Hashem seeks Adam in Gan Eden right after his sin (which took place on Rosh Hashanna) he asks him one question – "ayeka?" – loosely translated – "Where you at ?!".
Hashem asked Adam that – and each year He asks us too.
Oh, and another thing. In order to put your head where you want it to be – you may just have to stick your neck out a little.
May you be written and inscribed in the good book of health, life and happiness.Friday, September 23, 2011
Why The Hidden Face ?
בס"ד
וחרה אפי בו ביום ההוא ועזבתים והסתרתי פני מהם והיה לאכל ומצאהו רעות רבות וצרות ואמר ביום ההוא הלא על כי אין אלהי בקרבי מצאוני הרעות האלה: ואנכי הסתר אסתיר פני ביום ההוא על כל הרעה אשר עשה כי פנה אל אלהים אחרים:
[דברים לא:יז-יח]
"And I will exhibit great anger towards them on that day … and they will say – it is because G-d is not in my midst that these misfortunes have come upon me. And I will surely hide my face from them on that day …"[Devarim 31:17-18]
All throughout sefer devarim we see this pattern to Moshe Rabbeinu's discourse. If we are properly righteous then Hashem will reward us with goodness and if we fail in our duties to Him then calamities will be our sorry lot.
The Shem MiShmuel points out that here the order is not quite right. We see in passuk 17 that Hashem will punish us ( the previous passuk describes our abandonment of Hashem – so His actions are in line with the devarim pattern ) but in the end of the passuk we have reached a reconciliation. Recognizing that leaving Hashem out of our lives is a negative thing we accept our troubles as due payment for our unfaithfulness.
Isn't this sufficient teshuva ? Why then does passuk 18 continue with Hashem's punishments ?
In this season of teshuva – the answer can guide us greatly.
The recognition that we came to in passuk 17 was not complete teshuva and does not absolve us completely from the responsibility for our sins.
It was a great start. The knowledge that distance from Hashem is what brings about all of our sorrows is absolutely fundamental in achieving the proper worldview. But it is not enough. We must strive for more than just utilitarian teshuva, says the Shem MiShmuel, more than just doing our minimum as a safety net against tragedy. Our relationship with Hashem should be one of excellence, one of reaching ever higher and toiling to create a spiritual paradise.
This year – reach for the stars ! Hashem's waiting for you !
Hatzlacha !!
Friday, September 16, 2011
Happy Happy, Joy Joy
בס"ד
דברים [כו יא]
"ושמחת בכל הטוב אשר נתן לך ידוד אלהיך ולביתך אתה והלוי והגר אשר בקרבך:"
"And you shall rejoice in all the goodness that Hashem, your G-d, has given you and to your household – you and the Levite and the convert that is in your midst"
[Devarim 26:11]
The Torah tells us that the bringing of the bikurim, or first fruits, is a time of great rejoicing. But hidden within this passuk is a greater wisdom that can teach us to be happy always.
When my hand is involved in the growing process – I feel a great satisfaction when I see the final product. The phrase "fruits of my labor" comes to mind. I may think (erroneously – you knew that was coming, right ?) that the higher percentage of credit I claim for myself – the greater my satisfaction and joy. This is not the case (told you !) An unseen pitfall awaits all those who rely on the "strength of their hand". If I am the final judge of what I receive and what I don’t – then I also accept the blame for any discrepancy between the end result that I wanted and the one that I got. Exclusively mine is the frustration of not putting in just one more row …
It is only if I realize that the hand of Hashem is guiding my plow and he is the true source for my success that I will 'forgive' myself for any shortcomings.
And how will I truly find the joy in my G-d given material wealth ? By sharing it with those who have not. Hording your bounty may seem like it will give you more. But in fact, you'll appreciate it less.
Let us commit to seeing divine hashgacha in whatever success we have and to sharing it with those less fortunate – and may we rejoice over our first fruits – and all the ones subsequent.
Hatzlacha !
Friday, September 09, 2011
Do We Hate G-d ?
בס"ד
"כי תהיין לאיש שתי נשים אחת אהובה ואחת שנואה ... " [דברים כא:טו]
"And if a man has two wives, one whom he loves and one whom he hates … "
[Devarim 21:16]
While the simple meaning of the passuk is referring to a case where one wife is actually despised – the baalei mussar reveled to us that the passuk teaches us a deeper lesson in the laws of human affection. If a man has two wives and he feels / displays more affection for one – all his protestations of adoration for the other will fall on deaf ears. As far as she is concerned – her husband hates her.
The pesukim we say every day when we bind our fingers with the teffillin describe our relationship with Hashem.
" וארשתיך לי לעולם וארשתיך לי בצדק ובמשפט ובחסד וברחמים: וארשתיך לי באמונה וידעת את ד' "
[הושע ב:כא-כב]
" And I will be betrothed to you forever, and I will be betrothed to you through acts of justice, law, kindness and mercy. And I will be betrothed to you in faith and you will know Hashem. " [Hoshea 2:21-22]
Additionally, when Hashem granted us the torah at Har Sinai, he went forth to greet us – like a bridegroom greeting his bride – and held the mountain over our heads as a chuppah ! In essence, on a national level, we are married to Hashem.
Applying the message of the despised wife – how do we treat our 'spouse' ? Do we love Hashem – just love other things a bit more ? How would Hashem take this ?
Let us recommit to prioritizing our most important relationship – so that it should not suffer disastrous consequences – and may we all be judged to a year of good health and good tidings !
Hatzlacha !!
Friday, September 02, 2011
Without a Blemish
"תמים תהיה עם ד' א-לוקיך" [דברים יח:יג]
"You shall be unblemished with Hashem your G-d" [Devarim 18:13]
What, exactly, is supposed to be unblemished ?
There are two approaches with which we can attempt to find an answer. The first, is that our 'with-ness' or our attachment to Hashem should be unblemished. The passuk would read " You shall be without blemish in your association with Hashem ".
This is a powerful lesson in where our avodah is meant to take us. When we are just starting to acknowledge our spiritual responsibilities – we are like a kid in a candy shop – trying to gorge on good deeds and words of Torah. This period is a very big spiritual high, since we have a total gain from our actions – everything we push ourselves to do is seen as a positive act. As we mature in our service, however, we must accept that we are not just privileged to serve G-d – we are also obligated to. And when we perform a service – it may not be viewed as a gain – maybe it is what we already owe. To this the passuk teaches – let your service of Hashem be without blemish. Let your understanding be such that you realize that you carry obligations to Hashem in addition to the privilege of being able to discharge them. And when you see the greater picture of the scope of your service – you will truly be without blemish in your service – for neither your ego ( self congratulatory over having performed so much good ) nor your conscience ( nagging over the deficiencies in your avodah ) will get between you and your Creator.
The second approach is a beacon to all seekers of spirituality and understanding. If you seek to be without blemish – you must cleave to Hashem your G-d. There are others who will offer other (inferior) means of attaining enlightenment and perfection. This passuk comes on the heels of an entire parsha of false prophets and soothsayers. But if you want the true path to self betterment ? You can be "tamim" – you can achieve a blemish free status. But only with Hashem, your G-d.
Let us take chizzuk from these concepts – that we can reach great heights – as long as we remember to take the Torah path to get there. And that we must strive for a blemish free service – neither too full of our successes nor too distraught over our failures – just attempting to hold fast to Hashem with all of our might.
Haztlacha !!Friday, August 26, 2011
With Our Hands
בס"ד
The Torah tells us to open our hands to our poorer brethren. Not just to give to them – not just to make sure they are taken care of – specifically, to open our hands.
Why are hands a metaphor for giving ( aside from the obvious reference to the limb that grabs hold of what we have ) ? Because when the fingers are closed they all seem similar in size – only when they are open do we notice that no two are alike. Similarly, when we consider those who are in need – we may stumble into the fallacy of assuming that they can all be taken care of in the same fashion and that the same basic goods will suffice for them. However, as chazal teach us – one must give to the poor "די מחסורו"- i.e. that which he is lacking. And since we are all different – so are our needs. [quoted in the sefer פנינים משולחן הגר"א ]
There is also another angle from which to understand the role that the hands play in giving tzedaka.
Most other limbs are naturally open, or straight. When the muscles are relaxed – your legs lie flat and your arms are completely extended. Your fingers however, are another story. You must consciously flex your muscles to fully open your hand. This can be seen as an allusion to the fact that we are by nature selfish – we must overcome this inborn trait and learn to "open our hands".
Hatzlacha !!
Thursday, August 18, 2011
To Fear The Crown
"את ד' א-לוקיך תירא אותו תעבוד ובו תדבק ובשמו תשבע"
[דברים י:כ]
"Your G-d, Hashem, you shall fear. Him you should worship. To Him you shall cleave and in His name shall you take an oath." [Devarim 10:20]
Yiras Hashem is a confusing thing. One could (mistakenly) assume that to demonstrate complete awe of the grandeur of the One Above means to be stupefied into a respectful silence. When faced with something of immeasurable greatness we would naturally be overawed and withdraw.
The Passuk comes to teach us that this kind of passive avoidance cannot be considered true Yiras Hashem. Coupled with a healthy fear of the majesty of heaven, we should feel an incredible attraction. Our job is not to avoid involvement with Hashem for fear of messing it up – our job is to specifically engage in acts that mention Hashem's name – just to do it right !
Imagine someone who fears making a beracha with less that the proper kavanna – so they don’t make any berachos at all ! It is obvious that they are missing the point ! For this reason the passuk stresses that we should take oaths in Hashem's name. If we were to avoid it entirely one could assume it is because we do not think that Hashem's name is significant enough to swear by (chas veShalom !) But by stressing that we should swear in G-d's name we are declaring it as being worthy of that awe.
Since we do not take oaths nowadays – how can we apply this lesson ? By focusing on aspects of our avodas Hashem. Do we make berachos quietly out of respect or reverence – or is it because we do not take pride in our level of devotion ? Is our davening relegated to a quiet corner – let it be because of our concentration.
May we have much hatzlacha in our endeavors to properly serve Hashem – finding the balance between withdrawing due to yiraa and embracing out of ahava.
Friday, August 12, 2011
The Knowing Heart
"וידעת היום והשבות אל לבבך ..." [דברים ד : לט]
"And you shall know today, and you shall answer it to your heart …"
This famous passuk that we say during Aleinu commands us to perform a task vital to our service of Hashem. While it is a given that we must 'know' that Hashem is the only One Above, what exactly is the passuk adding by instructing us to 'answer it' or 'return it' into our hearts ?
On a simple level, we can understand that there is a difference between academic knowledge and the kind of intrinsic deep down feeling. The former may be a conversation point – the latter, will bring one to action. It is not enough that we 'know' that Hashem runs the world – we have to internalize the knowledge in a way that will yield results.
On a deeper level, however, the Ohr HaChaim HaKadosh elaborates on these concepts. Our innate belief in hashgacha pratis should not be something ill defined and vague – like the nighttime – but rather clear and bright – like the day.
And as far as 'answering' or 'returning' to our hearts – perhaps this is an allusion to our inborn belief. Our hearts may be swept away by desires, emotions and winds of change – but in the end – we must return our hearts to the pristine state of emunah with which we received them. While this may be difficult, we definitely have it in us !
Hatzlacha !!
Friday, August 05, 2011
The White Stuff
One of the misdeeds that Moshe Rabbeinu rebukes the Jewish people for is their disdain for the man. It is interesting to note – the 'complaint' against the man is extremely ironic. What unique property did the man have ? There was no waste generated by it. In addition to being a fundamental aspect of the man it was also an inherent kindness.
Chazal teach us that the Torah could only have been given to those who eat man. That's because only someone fueled by perfection can relate to the Torah which is correspondingly perfect. Once that generation 'brought the Torah down' into this imperfect world – now we, even in our imperfections, can learn it.
But there was an additional kindness to the man. For forty years the Jewish people never needed to worry about that aspect of personal hygiene, their cleanliness was insured.
What was so tragic about the complaint is that it was directed exactly at an aspect of Hashem's kindness. Ungratefulness epitomized.
The next time we have an 'issue' with how Hashem is running our lives – and with a particular occurrence – let us take the lesson of the man. Don't look at the glass as half empty – realize that Hashem put it there to quench our thirst.
Hatzlacha !!
Friday, July 29, 2011
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 !
Friday, July 22, 2011
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 !!
Subscribe to:
Posts (Atom)